e contrary,_ It is written (Deut. 6:1): "These are the precepts
and ceremonies and judgments which the Lord your God commanded . . .
you." And these words are placed at the beginning of the Law.
Therefore all the precepts of the Law are included under them.

_I answer that,_ Some things are included in the Law by way of
precept; other things, as being ordained to the fulfilment of the
precepts. Now the precepts refer to things which have to be done: and
to their fulfilment man is induced by two considerations, viz. the
authority of the lawgiver, and the benefit derived from the
fulfilment, which benefit consists in the attainment of some good,
useful, pleasurable or virtuous, or in the avoidance of some contrary
evil. Hence it was necessary that in the Old Law certain things
should be set forth to indicate the authority of God the lawgiver:
e.g. Deut. 6:4: "Hear, O Israel, the Lord our God is one Lord"; and
Gen. 1:1: "In the beginning God created heaven and earth": and these
are called "testimonies." Again it was necessary that in the Law
certain rewards should be appointed for those who observe the Law,
and punishments for those who transgress; as it may be seen in Deut.
28: "If thou wilt hear the voice of the Lord thy God . . . He will
make thee higher than all the nations," etc.: and these are called
"justifications," according as God punishes or rewards certain ones
justly.

The things that have to be done do not come under the precept except
in so far as they have the character of a duty. Now a duty is
twofold: one according to the rule of reason; the other according to
the rule of a law which prescribes that duty: thus the Philosopher
distinguishes a twofold just--moral and legal (Ethic. v, 7).

Moral duty is twofold: because reason dictates that something must be
done, either as being so necessary that without it the order of
virtue would be destroyed; or as being useful for the better
maintaining of the order of virtue. And in this sense some of the
moral precepts are expressed by way of absolute command or
prohibition, as "Thou shalt not kill," "Thou shalt not steal": and
these are properly called "precepts." Other things are prescribed or
forbidden, not as an absolute duty, but as something better to be
done. These may be called "commandments"; because they are expressed
by way of inducement and persuasion: an example whereof is seen in
Ex. 22:26: "If thou take of thy neighbor a garment in pledge, thou
sha