II. To the Principal Arguments

23. As to the first argument [n.2] I concede that although the New Law contains all the moral commandments as the Old Law and adds some more, or at least adds an explanation for some of them (to which perhaps those under the Old Law were not bound), yet these additions are not as heavy as were, on the other side, the multitude and weight of the ceremonial and judicial commandments [of the Old Law]. Also, on the part of the New Law, the multitude and efficacy of the helps greatly eases things, so that the greater weight, if there is any in morals, does not outweigh the others in heaviness (if one considers the helps on both sides).

24. To the second [n.3] I say that the difficulty in virtuous action is not, of itself, on the part of the actor but on the part of the thing done. For it is more difficult for a greedy man to give away one denarius than for a generous man to give away four, and yet a greedy man is not as virtuous as a generous man. And not just any difficulty on the part of the thing done proves a greater virtue, but the difficulty that per se includes the excellence of the object attained per se by the action. Yet the difficulty goes along with a greater ease, for it is easier to reach by love a very excellent object than a less excellent object. And such deeds of excellence have God immediately for object, and more are expounded in the New Law. For many acts of love are at once given more explanation to Christians than was given to Jews. And no wonder, because the Old Law is called a law of fear, and the New Law a law of love. But love and the end especially, if it is sought in all things, makes all burdens light, so that what the Savior said is true, Matthew 11.30, “For my yoke is easy and my burden light.”

To whom be honor and glory for infinite ages of ages. Amen.