1: Matters of faith are above human reason, and so we
cannot attain to them except through grace. Consequently, when grace
came to be bestowed more abundantly, the result was an increase in
the number of explicit points of faith. On the other hand, it is
through human reason that we are directed to works of virtue, for it
is the rule of human action, as stated above (Q. 19, A. 3; Q. 63, A.
2). Wherefore in such matters as these there was no need for any
precepts to be given besides the moral precepts of the Law, which
proceed from the dictate of reason.

Reply Obj. 2: In the sacraments of the New Law grace is bestowed,
which cannot be received except through Christ: consequently they had
to be instituted by Him. But in the sacred things no grace is given:
for instance, in the consecration of a temple, an altar or the like,
or, again, in the celebration of feasts. Wherefore Our Lord left the
institution of such things to the discretion of the faithful, since
they have not of themselves any necessary connection with inward
grace.

Reply Obj. 3: Our Lord gave the apostles those precepts not as
ceremonial observances, but as moral statutes: and they can be
understood in two ways. First, following Augustine (De Consensu
Evang. 30), as being not commands but permissions. For He permitted
them to set forth to preach without scrip or stick, and so on, since
they were empowered to accept their livelihood from those to whom
they preached: wherefore He goes on to say: "For the laborer is
worthy of his hire." Nor is it a sin, but a work of supererogation
for a preacher to take means of livelihood with him, without
accepting supplies from those to whom he preaches; as Paul did (1
Cor. 9:4, seqq.).

Secondly, according to the explanation of other holy men, they may be
considered as temporal commands laid upon the apostles for the time
during which they were sent to preach in Judea before Christ's
Passion. For the disciples, being yet as little children under
Christ's care, needed to receive some special commands from Christ,
such as all subjects receive from their superiors: and especially so,
since they were to be accustomed little by little to renounce the
care of temporalities, so as to become fitted for the preaching of
the Gospel throughout the whole world. Nor must we wonder if He
established certain fixed modes of life, as long as the state of the
Old Law endured and the people had not as yet achieved the perfect
liberty