above.
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FOURTH ARTICLE [I-II, Q. 108, Art. 4]

Whether Certain Definite Counsels Are Fittingly Proposed in the New
Law?

Objection 1: It would seem that certain definite counsels are not
fittingly proposed in the New Law. For counsels are given about that
which is expedient for an end, as we stated above, when treating of
counsel (Q. 14, A. 2). But the same things are not expedient for all.
Therefore certain definite counsels should not be proposed to all.

Obj. 2: Further, counsels regard a greater good. But there are no
definite degrees to the greater good. Therefore definite counsels
should not be given.

Obj. 3: Further, counsels pertain to the life of perfection. But
obedience pertains to the life of perfection. Therefore it was
unfitting that no counsel of obedience should be contained in the
Gospel.

Obj. 4: Further, many matters pertaining to the life of perfection
are found among the commandments, as, for instance, "Love your
enemies" (Matt. 5:44), and those precepts which Our Lord gave His
apostles (Matt. 10). Therefore the counsels are unfittingly given in
the New Law: both because they are not all mentioned; and because
they are not distinguished from the commandments.

_On the contrary,_ The counsels of a wise friend are of great use,
according to Prov. (27:9): "Ointment and perfumes rejoice the heart:
and the good counsels of a friend rejoice the soul." But Christ is
our wisest and greatest friend. Therefore His counsels are supremely
useful and becoming.

_I answer that,_ The difference between a counsel and a commandment
is that a commandment implies obligation, whereas a counsel is left
to the option of the one to whom it is given. Consequently in the New
Law, which is the law of liberty, counsels are added to the
commandments, and not in the Old Law, which is the law of bondage. We
must therefore understand the commandments of the New Law to have
been given about matters that are necessary to gain the end of
eternal bliss, to which end the New Law brings us forthwith: but that
the counsels are about matters that render the gaining of this end
more assured and expeditious.

Now man is placed between the things of this world, and spiritual
goods wherein eternal happiness consists: so that the more he cleaves
to the one, the more he withdraws from the other, and conversely.
Wherefore he that cleaves wholly to the things of this world, so as
to make them his end, and