enge. Wherefore, in order to do away with this, Our Lord teaches
that man should be prepared in his mind to suffer yet more if
necessary. They thought that movements of covetousness were lawful on
account of those judicial precepts which prescribed restitution of
what had been purloined, together with something added thereto, as
stated above (Q. 105, A. 2, ad 9); whereas the Law commanded this to
be done in order to safeguard justice, not to encourage covetousness.
Wherefore Our Lord teaches that we should not demand our goods from
motives of cupidity, and that we should be ready to give yet more if
necessary. They thought that the movement of hatred was lawful, on
account of the commandments of the Law about the slaying of one's
enemies: whereas the Law ordered this for the fulfilment of justice,
as stated above (Q. 105, A. 3, ad 4), not to satisfy hatred.
Wherefore Our Lord teaches us that we ought to love our enemies, and
to be ready to do good to them if necessary. For these precepts are
to be taken as binding "the mind to be prepared to fulfil them," as
Augustine says (De Serm. Dom. in Monte i, 19).

Reply Obj. 3: The moral precepts necessarily retained their force
under the New Law, because they are of themselves essential to
virtue: whereas the judicial precepts did not necessarily continue to
bind in exactly the same way as had been fixed by the Law: this was
left to man to decide in one way or another. Hence Our Lord directed
us becomingly with regard to these two kinds of precepts. On the
other hand, the observance of the ceremonial precepts was totally
abolished by the advent of the reality; wherefore in regard to these
precepts He commanded nothing on this occasion when He was giving the
general points of His doctrine. Elsewhere, however, He makes it clear
that the entire bodily worship which was fixed by the Law, was to be
changed into spiritual worship: as is evident from John 4:21, 23,
where He says: "The hour cometh when you shall neither on this
mountain, nor in Jerusalem adore the Father . . . but . . . the true
adorers shall adore the Father in spirit and in truth."

Reply Obj. 4: All worldly goods may be reduced to three--honors,
riches, and pleasures; according to 1 John 2:16: "All that is in the
world is the concupiscence of the flesh," which refers to pleasures
of the flesh, "and the concupiscence of the eyes," which refers to
riches, "and the pride of life," which refers to ambition for renown