A Treatise Concerning the Ten Commandments, Which Are the Heads of the Law.

 I. (1) I have in my former treatises set forth the lives of Moses and the other wise men down to his time, whom the sacred scriptures point out as the

 II. (5) Pride is also the cause of many other evils, such as insolence, arrogance, and impiety. And these are the beginnings of foreign and civil wars

 III. (13) Very naturally therefore, having led his people from the injurious associations prevailing in the cities, into the desert, that he might pur

 IV. (15) And some persons say that there is also a fourth cause which is not inconsistent with, but as near as possible to the truth for that, as it

 V. (18) These are the causes which may be advanced by probable conjecture, to explain the question which is raised on this point for the true causes

 VI. And first of all, I will speak of those which rather resemble heads of laws, of which in the first place one must at once admire the number, inasm

 VII. (24) Moreover, at all events, in addition to what has been already said, any one may reasonably admire the decade for the following reason, that

 VIII. (29) But what is the use now of enumerating the excellencies of the decade, which are infinite in number treating our most important task as on

 IX. (32) This, then, may be enough to say on these subjects but it is necessary now to connect with these things what I am about to say, namely, that

 X. (36) This, then, may be enough to say about the divine voice. But a person may very reasonably raise the question on what account it happened, when

 XI. (44) And, moreover, as was natural, he filled the whole place with miraculous signs and works, with noises of thunder too great for the hearing to

 XII. (50) These, then, were the things which it was necessary to explain beforehand. But now we must turn to the commands themselves, and investigate

 XIII. (59) But some persons indulge in such foolish notions respecting their judgments on these points, that they not only look upon the things which

 XIV. (64) Let us, therefore, reject all such impious dishonesty, and not worship those who are our brothers by nature, even though they may have recei

 XV. (73) And yet it is well for us, speaking with all proper freedom, to say to those who have shown themselves so devoid of sense My good men, the

 XVI. (76) Let no one therefore of those beings who are endowed with souls, worship any thing that is devoid of a soul for it would be one of the most

 XVII. (82) Having now spoken of the second commandment to the best of our ability, let us proceed to investigate the one which follows with accuracy,

 XVIII. (88) What sayest thou? I should say to the perjured man, will you dare to go to any one of your own acquaintances and say, My friend, come a

 XIX. (92) But there are also some people who, without any idea of acquiring gain, do from a bad habit incessantly and inconsiderately swear upon every

 XX. (96) The fourth commandment has reference to the sacred seventh day, that it may be passed in a sacred and holy manner. Now some states keep the h

 XXI. (102) Now, those who have applied themselves to mathematical studies, fully explain the precedence and pre-eminence to which the number seven is

 XXII. (106) And after this commandment relating to the seventh day he gives the fifth, which concerns the honour to be paid to parents, giving it a po

 XXIII. (111) Let them, then, not be ignorant that they are convicted before the two tribunals which are the only ones which exist in nature, of impiet

 XXIV. (121) Having then now philosophized in this manner about the honour to be paid to parents, he closes the one and more divine table of the first

 XXV. (132) The second commandment of this second table is to do no murder. For nature, having produced man as a gregarious and sociable creature, and

 XXVI. (135) The third commandment of the second table of five is not to steal. For he who keeps continually gaping after the property of others is the

 XXVII. (138) And after he has forbidden stealing he proceeds in regular order to prohibit bearing false witness, knowing that those who bear false wit

 XXVIII. (142) Last of all, the divine legislator prohibits covetousness, knowing that desire is a thing fond of revolution and of plotting against oth

 XXIX. (154) However, enough of these matters. Still we must not be ignorant of this fact either, that the ten commandments are the heads of all the pa

 XXX. (158) And the fourth commandment, the one about the seventh day, we must not look upon in any other light than as a summary of all the laws relat

 XXXI. (165) And the fifth commandment, that about the honour due to parents, conceals under its brief expression, many very important and necessary la

 XXXII. (168) The first table of five, then, is completed in these commandments, exhibiting a comprehensive character but of the special and particula

 XXXIII. (175) I have now spoken in this manner, at sufficient length, concerning the second table of five commandments, which make up the whole number

XI. (44) And, moreover, as was natural, he filled the whole place with miraculous signs and works, with noises of thunder too great for the hearing to support, and with the most radiant brilliancy of flashes of lightning, and with the sound of an invisible trumpet extending to a great distance, and with the march of a cloud, which, like a pillar, had its foundation fixed firmly on the earth, but raised the rest of its body even to the height of heaven; and, last of all, by the impetuosity of a heavenly fire, which overshadowed everything around with a dense smoke. For it was fitting that, when the power of God came among them, none of the parts of the world should be quiet, but that everything should be put in motion to minister to his service. (45) And the people stood by, having kept themselves clean from all connection with women, and having abstained from all pleasures, except those which arise from a participation in necessary food, having been purifying themselves with baths and ablutions for three days, and having washed their garments and being all clothed in the purest white robes, and standing on tiptoe and pricking up their ears, in compliance with the exhortations of Moses, who had forewarned them to prepare for the solemn assembly; for he knew that such would take place, when he, having been summoned up alone, gave forth the prophetic commands of God. (46) And a voice sounded forth from out of the midst of the fire which had flowed from heaven, a most marvellous and awful voice, the flame being endowed with articulate speech in a language familiar to the hearers, which expressed its words with such clearness and distinctness that the people seemed rather to be seeing than hearing it. (47) And the law testifies to the accuracy of my statement, where it is written, "And all the people beheld the voice most evidently." For the truth is that the voice of men is calculated to be heard; but that of God to be really and truly seen. Why is this? Because all that God says are not words, but actions which the eyes determine on before the ears. (48) It is, therefore, with great beauty, and also with a proper sense of what is consistent with the dignity of God, that the voice is said to have come forth out of the fire; for the oracles of God are accurately understood and tested like gold by the fire. (49) And God also intimates to us something of this kind by a figure. Since the property of fire is partly to give light, and partly to burn, those who think fit to show themselves obedient to the sacred commands shall live for ever and ever as in a light which is never darkened, having his laws themselves as stars giving light in their soul. But all those who are stubborn and disobedient are for ever inflamed, and burnt, and consumed by their internal appetites, which, like flame, will destroy all the life of those who possess them.