as, for instance, that one should do evil to no man, and other similar principles:  and again those which the careful reflection of wise men shows to be in accord with reason; since the people receive these principles from God, through being taught by wise men.  Nevertheless both kinds of precepts are contained in the precepts of the decalogue; yet in different ways.  For the first general principles are contained in them, as principles in their proximate conclusions; while those which are known through wise men are contained, conversely, as conclusions in their principles.

Reply Obj. 1:  Those two principles are the first general principles of the natural law, and are self-evident to human reason, either through nature or through faith.  Wherefore all the precepts of the decalogue are referred to these, as conclusions to general principles.

Reply Obj. 2:  The precept of the Sabbath observance is moral in one respect, in so far as it commands man to give some time to the things of God, according to Ps. 45:11:  “Be still and see that I am God.”  In this respect it is placed among the precepts of the decalogue:  but not as to the fixing of the time, in which respect it is a ceremonial precept.

Reply Obj. 3:  The notion of duty is not so patent in the other virtues as it is in justice.  Hence the precepts about the acts of the other virtues are not so well known to the people as are the precepts about acts of justice.  Wherefore the acts of justice especially come under the precepts of the decalogue, which are the primary elements of the Law. ________________________

FOURTH ARTICLE [I-II, Q. 100, Art. 4]

Whether the Precepts of the Decalogue Are Suitably Distinguished from
One Another?

Objection 1:  It would seem that the precepts of the decalogue are unsuitably distinguished from one another.  For worship is a virtue distinct from faith.  Now the precepts are about acts of virtue.  But that which is said at the beginning of the decalogue, “Thou shalt not have strange gods before Me,” belongs to faith:  and that which is added, “Thou shalt not make . . . any graven thing,” etc. belongs to worship.  Therefore these are not one precept, as Augustine asserts (Qq. in Exod. qu. lxxi), but two.

Obj. 2:  Further, the affirmative precepts in the Law are distinct from the negative precepts; e.g.  “Honor thy father and thy mother,” and, “Thou shalt not kill.”  But this, “I am the Lord thy God,” is affirmative:  and that which follows, “Thou shalt not have strange gods before Me,” is negative.  Therefore these are two precepts, and do not, as Augustine says (Qq. in Exod. qu. lxxi), make one.

Obj. 3:  Further, the Apostle says (Rom. 7:7):  “I had not known concupiscence, if the Law did not say:  ‘Thou shalt not covet.’” Hence it seems that this precept, “Thou shalt not covet,” is one precept; and, therefore, should not be divided into two.

On the contrary, stands the authority of Augustine who, in commenting on Exodus (Qq. in Exod. qu. lxxi) distinguishes three precepts as referring to God, and seven as referring to our neighbor.