s, and of no other earthly goods ought we to shun the glory
of human favor.

Obj. 5: Further, solicitude for the necessary means of livelihood is
by nature instilled into man, and this solicitude even other animals
share with man: wherefore it is written (Prov. 6:6, 8): "Go to the
ant, O sluggard, and consider her ways . . . she provideth her meat
for herself in the summer, and gathereth her food in the harvest."
But every command issued against the inclination of nature is an
unjust command, forasmuch as it is contrary to the law of nature.
Therefore it seems that Our Lord unbecomingly forbade solicitude
about food and raiment.

Obj. 6: Further, no act of virtue should be the subject of a
prohibition. Now judgment is an act of justice, according to Ps.
18:15: "Until justice be turned into judgment." Therefore it seems
that Our Lord unbecomingly forbade judgment: and consequently that
the New Law directed man insufficiently in the matter of interior
acts.

_On the contrary,_ Augustine says (De Serm. Dom. in Monte i, 1): We
should take note that, when He said: "'He that heareth these My
words,' He indicates clearly that this sermon of the Lord is replete
with all the precepts whereby a Christian's life is formed."

_I answer that,_ As is evident from Augustine's words just quoted,
the sermon, which Our Lord delivered on the mountain, contains the
whole process of forming the life of a Christian. Therein man's
interior movements are ordered. Because after declaring that his end
is Beatitude; and after commending the authority of the apostles,
through whom the teaching of the Gospel was to be promulgated, He
orders man's interior movements, first in regard to man himself,
secondly in regard to his neighbor.

This he does in regard to man himself, in two ways, corresponding to
man's two interior movements in respect of any prospective action,
viz. volition of what has to be done, and intention of the end.
Wherefore, in the first place, He directs man's will in respect of
the various precepts of the Law: by prescribing that man should
refrain not merely from those external works that are evil in
themselves, but also from internal acts, and from the occasions of
evil deeds. In the second place He directs man's intention, by
teaching that in our good works, we should seek neither human praise,
nor worldly riches, which is to lay up treasures on earth.

Afterwards He directs man's interior movement in respect of his
ne