ame of the Lord thy God in vain." Therefore there
should be also a precept of the decalogue forbidding blasphemy and
false doctrine.

Obj. 4: Further, just as man has a natural affection for his parents,
so has he also for his children. Moreover the commandment of charity
extends to all our neighbors. Now the precepts of the decalogue are
ordained unto charity, according to 1 Tim. 1:5: "The end of the
commandment is charity." Therefore as there is a precept referring to
parents, so should there have been some precepts referring to
children and other neighbors.

Obj. 5: Further, in every kind of sin, it is possible to sin in
thought or in deed. But in some kinds of sin, namely in theft and
adultery, the prohibition of sins of deed, when it is said, "Thou
shalt not commit adultery, Thou shalt not steal," is distinct from
the prohibition of the sin of thought, when it is said, "Thou shalt
not covet thy neighbor's goods," and, "Thou shalt not covet thy
neighbor's wife." Therefore the same should have been done in regard
to the sins of homicide and false witness.

Obj. 6: Further, just as sin happens through disorder of the
concupiscible faculty, so does it arise through disorder of the
irascible part. But some precepts forbid inordinate concupiscence,
when it is said, "Thou shalt not covet." Therefore the decalogue
should have included some precepts forbidding the disorders of the
irascible faculty. Therefore it seems that the ten precepts of the
decalogue are unfittingly enumerated.

_On the contrary,_ It is written (Deut. 4:13): "He shewed you His
covenant, which He commanded you to do, and the ten words that He
wrote in two tablets of stone."

_I answer that,_ As stated above (A. 2), just as the precepts of
human law direct man in his relations to the human community, so the
precepts of the Divine law direct man in his relations to a community
or commonwealth of men under God. Now in order that any man may dwell
aright in a community, two things are required: the first is that he
behave well to the head of the community; the other is that he behave
well to those who are his fellows and partners in the community. It
is therefore necessary that the Divine law should contain in the
first place precepts ordering man in his relations to God; and in the
second place, other precepts ordering man in his relations to other
men who are his neighbors and live with him under God.

Now man owes three things to the head of the