Three things are necessary for man's well-being, the knowledge of what to believe, of what to desire, of what to do. The first is taught in the Creed, the second in the Lord's prayer, and the third by Law. Of this we intend to treat. We begin by distinguishing four kinds of law.
The first is called the law of nature. It is no other than the light of intelligence set in us by God, showing us what we should do and what avoid. This light and law was given at creation, though many fancy that if they do not keep the law they may be excused through ignorance. Many say, who shall show us good things? as though they were doubtful what to do; and the reply is made: The light of thy countenance is shed upon us, O Lord,[1] the light, namely, of intelligence.
But on top of this law the devil has sown another, the law of concupiscence.[2] At the beginning the soul of man was subject to God, and so flesh was subject to reason. Since the devil's suggestion withdrew us from our obedience the flesh has become rebellious; we may wish a reasonable decency, but lust pushes us away. I see another law in my members warring against the law of my mind, for the Apostle adds, bringing me into captivity to the law of sin.[3] The law of concupiscence frequently corrupts the law of nature and the plan of reason.
Nature being in ruins, the law of Scripture now enters to recall man to deeds of virtue away from vice. Two influences are at work here, fear and love. First, fear; a man begins to avoid sin by the prospect of judgement and hell. The beginning of wisdom is the fear of the Lord.[4] And again, The fear of the Lord casts out sin.[5] Though a man who avoids sin from motives of fear is not righteous, nevertheless righteousness starts here where the Mosaic Law lays its emphasis. Yet its force is not enough, the hand may obey but the mind is not held, and therefore the Gospel Law sets another measure to keep men away from evil and bent on good, namely, the power of love.
There are three main differences between the law of fear and the law of love. First, the subjects of the former are treated like slaves, while those that observe the latter are treated like freemen. He who acts solely from fear is like a slave; he who acts from love is like a freeman or son. Where the spirit of the Lord is, there is liberty.[6] Second, those who keep the first are promised temporal goods, If ye be willing and obedient, ye shall eat the fat of the land,[7] whereas for the second heavenly good is promised; If thou wilt have eternal life, keep the commandments.[8] Thirdly, the former is heavy: Why do you seek to lay on our necks a yoke which neither we nor our fathers could bear?[9] But the latter is easy: My yoke is sweet and my burden light.[10]
~St. Thomas Aquinas: from Opusc. xxxv, de Duobus Praeceptis. (Translated by Thomas Gilby in St. Thomas Aquinas: Philosophical Texts, No. 956)
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NOTES
1. Ps. iv. 6.
2. The lex fomitis of Peter Lombard.
3. Rom. vii. 23.
4. Ecclus. i. 16.
5. Ecclus. i. 27.
6. 2 Cor. iii. 17.
7. Isa. i. 19.
8. Matt. xix. 17.
9. Acts xv. 10.
10. Matt. xi. 30.
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