ass, and lastly, all that is the neighbour's. For the house involves all things that follow; for it contains the husband, the wife, the man-servant, the maid-servant, the ox, and the ass. The wife, who is afterwards named, involves again the things which follow; for she is the mistress, as the husband is the master, in the house; the man-servant and maid-servant are under them, and the oxen and asses under them; and lastly come all things that are below or without, in that it is said, "anything that is thy neighbour's." From which it is plain that these two commandments have reference to all the preceding in general and in particular, in a wide and in a restricted sense.
In the spiritual sense these commandments prohibit all lusts which are contrary to the spirit, thus which are contrary to the spiritual things of the church, which relate chiefly to faith and charity; for unless lusts are subdued, the flesh with its liberty would rush into all wickedness. For it is known from Paul, that "The flesh lusteth against the spirit, and the spirit against the flesh" (Gal. v. 17). In short, these two commandments, understood in the spiritual sense, regard all things that have before been presented in the spiritual sense, and forbid to lust after them; and likewise all that have before been presented in the celestial sense. But to repeat them is unnecessary. (T. C. R. n. 326, 327.)
The ten commandments of the decalogue contain all things which are of love to God, and all that are of love to the neighbour.
In eight precepts, the first, second, fifth, sixth, seventh, eighth, ninth and tenth, there is nothing said of love to God and of love towards the neighbour; for it is not said that God should be loved, nor that the name of God should be hallowed, nor that the neighbour should be loved, nor therefore that he should be dealt with sincerely and uprightly; but only that Thou shalt have no other God before My face; Thou shalt not take the name of God in vain; Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bare false witness; Thou shalt not covet the things that are thy neighbour's. That is, in general, that evil ought not to be purposed, meditated, or done, either against God or against the neighbour. But the reason why such things as relate directly to love and charity are not commanded, but that it is only commanded that such things as are opposed to them should not be done, is that in so far as a man shuns evils as sins in so far he purposes the goods which are of love and charity. The first thing of love to the Lord and love towards the neighbour is to do no evil; and the second is to do good.