hese two
commandments are explained by the ten commandments of the decalogue.
Therefore there is no need for other moral precepts.

Obj. 2: Further, the moral precepts are distinct from the judicial
and ceremonial precepts, as stated above (Q. 99, AA. 3, 4). But the
determinations of the general moral precepts belong to the judicial
and ceremonial precepts: and the general moral precepts are contained
in the decalogue, or are even presupposed to the decalogue, as stated
above (A. 3). Therefore it was unsuitable to lay down other moral
precepts besides the decalogue.

Obj. 3: Further, the moral precepts are about the acts of all the
virtues, as stated above (A. 2). Therefore, as the Law contains,
besides the decalogue, moral precepts pertaining to religion,
liberality, mercy, and chastity; so there should have been added some
precepts pertaining to the other virtues, for instance, fortitude,
sobriety, and so forth. And yet such is not the case. It is therefore
unbecoming to distinguish other moral precepts in the Law besides
those of the decalogue.

_On the contrary,_ It is written (Ps. 18:8): "The law of the Lord is
unspotted, converting souls." But man is preserved from the stain of
sin, and his soul is converted to God by other moral precepts besides
those of the decalogue. Therefore it was right for the Law to include
other moral precepts.

_I answer that,_ As is evident from what has been stated (Q. 99, AA.
3, 4), the judicial and ceremonial precepts derive their force from
their institution alone: since before they were instituted, it seemed
of no consequence whether things were done in this or that way. But
the moral precepts derive their efficacy from the very dictate of
natural reason, even if they were never included in the Law. Now of
these there are three grades: for some are most certain, and so
evident as to need no promulgation; such as the commandments of the
love of God and our neighbor, and others like these, as stated above
(A. 3), which are, as it were, the ends of the commandments;
wherefore no man can have an erroneous judgment about them. Some
precepts are more detailed, the reason of which even an uneducated
man can easily grasp; and yet they need to be promulgated, because
human judgment, in a few instances, happens to be led astray
concerning them: these are the precepts of the decalogue. Again,
there are some precepts the reason of which is not so evident to
everyone, but only the wise; t