es opposed to fortitude there
is not one that is so directly opposed to the love of our neighbor as
adultery, which is a species of lust that is opposed to temperance.
And yet the vice of daring, which is opposed to fortitude, is wont to
be sometimes the cause of murder, which is forbidden by one of the
precepts of the decalogue: for it is written (Ecclus. 8:18): "Go not
on the way with a bold man lest he burden thee with his evils."

Reply Obj. 2: Gluttony is not directly opposed to the love of our
neighbor, as adultery is. Nor indeed is any other species of lust,
for a father is not so wronged by the seduction of the virgin over
whom he has no connubial right, as is the husband by the adultery of
his wife, for he, not the wife herself, has power over her body [*1
Cor. 7:4].

Reply Obj. 3: As stated above (Q. 122, AA. 1, 4) the precepts of the
decalogue are universal principles of the Divine law; hence they need
to be common precepts. Now it was not possible to give any common
affirmative precepts of temperance, because the practice of
temperance varies according to different times, as Augustine remarks
(De Bono Conjug. xv, 7), and according to different human laws and
customs.
_______________________

SECOND ARTICLE [II-II, Q. 170, Art. 2]

Whether the Precepts of the Virtues Annexed to Temperance Are
Suitably Given in the Divine Law?

Objection 1: It would seem that the precepts of the virtues annexed
to temperance are unsuitably given in the Divine law. For the
precepts of the Decalogue, as stated above (A. 1, ad 3), are certain
universal principles of the whole Divine law. Now "pride is the
beginning of all sin," according to Ecclus. 10:15. Therefore among
the precepts of the Decalogue there should have been one forbidding
pride.

Obj. 2: Further, a place before all should have been given in the
decalogue to those precepts by which men are especially induced to
fulfil the Law, because these would seem to be the most important.
Now since humility subjects man to God, it would seem most of all to
dispose man to the fulfilment of the Divine law; wherefore obedience
is accounted one of the degrees of humility, as stated above (Q. 161,
A. 6); and the same apparently applies to meekness, the effect of
which is that a man does not contradict the Divine Scriptures, as
Augustine observes (De Doctr. Christ. ii, 7). Therefore it seems that
the Decalogue should have contained precepts of humility and meekness.

Obj.