ve precepts about the same kind of
deed: although even then it is not altogether cogent. For although in
the order of execution, vices should be uprooted before virtues are
sown, according to Ps. 33:15: "Turn away from evil, and do good," and
Isa. 1:16, 17: "Cease to do perversely; learn to do well"; yet, in
the order of knowledge, virtue precedes vice, because "the crooked
line is known by the straight" (De Anima i): and "by the law is the
knowledge of sin" (Rom. 3:20). Wherefore the affirmative precept
demanded the first place. However, this is not the reason for the
order, but that which is given above. Because in the precepts
regarding God, which belongs to the first table, an affirmative
precept is placed last, since its transgression implies a less
grievous sin.

Reply Obj. 3: Although sin of thought stands first in the order of
execution, yet its prohibition holds a later position in the order of
reason.
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SEVENTH ARTICLE [I-II, Q. 100, Art. 7]

Whether the Precepts of the Decalogue Are Suitably Formulated?

Objection 1: It would seem that the precepts of the decalogue are
unsuitably formulated. Because the affirmative precepts direct man to
acts of virtue, while the negative precepts withdraw him from acts of
vice. But in every matter there are virtues and vices opposed to one
another. Therefore in whatever matter there is an ordinance of a
precept of the decalogue, there should have been an affirmative and a
negative precept. Therefore it was unfitting that affirmative
precepts should be framed in some matters, and negative precepts in
others.

Obj. 2: Further, Isidore says (Etym. ii, 10) that every law is based
on reason. But all the precepts of the decalogue belong to the Divine
law. Therefore the reason should have been pointed out in each
precept, and not only in the first and third.

Obj. 3: Further, by observing the precepts man deserves to be
rewarded by God. But the Divine promises concern the rewards of the
precepts. Therefore the promise should have been included in each
precept, and not only in the second and fourth.

Obj. 4: Further, the Old Law is called "the law of fear," in so far
as it induced men to observe the precepts, by means of the threat of
punishments. But all the precepts of the decalogue belong to the Old
Law. Therefore a threat of punishment should have been included in
each, and not only in the first and second.

Obj. 5: Further, all the commandmen