Are the precepts of the Decalogue correctly distinguished from one another?

It seems that the precepts of the Decalogue are not correctly distinguished from one another [in Exodus 20 and Deuteronomy 5:7‑22]:

Objection 1:  Worship (latria) is a virtue different from faith (fides), and the precepts are given with respect to acts of the virtues.  But what it says at the beginning of the Decalogue, viz., “You shall not have strange gods before me,” has to do with faith, whereas what is then added, viz., “You shall not make graven images,” has to do with worship.  Therefore, as Augustine says, these are two precepts and not just one.

Objection 2:  The affirmative precepts contained in the Law, e.g., “Honor your father and your mother,” are distinct from the negative precepts, e.g., “You shall not kill.”  But “I am the Lord your God” is affirmative, whereas what is added, “You shall not have strange gods before me,” is negative.  Therefore, as Augustine claims, they are two precepts and are not contained under a single precept.

Objection 3:  In Romans 7:7 the Apostle says, “I would have not known concupiscence, if the Law had not said, ‘You shalt not covet’.”  So it seems that the precept “You shall not covet” is a single precept.  Therefore, it should not be split into two precepts.

But contrary to this is the authority of Augustine in Glossa super Exodum, where he says that there are three precepts having to do with God and seven having to do with our neighbor.

I respond:  The precepts of the Decalogue are divided up in different ways by different authors.
For example, Hesychius, in commenting on Leviticus 26:26 (“..... so that ten women are baking bread in one oven”), says that the observance of the Sabbath does not belong to the ten precepts, because it is not the case that the letter of this precept must be observed for all times.  Yet he distinguishes four precepts that have to do with God:
(a) The first is:  “I am the Lord your God.”
(b) The second is:  “You shall not have strange gods before me”  (In like manner, Jerome also distinguishes these two in commenting on Hosea 10:10 (“..... because of their two iniquities”).)
(c) The third precept, he claims, is:  “You shall not make graven images for yourselves.”
(d) The fourth is:  “You shall not take the name of the Lord your God in vain.”
On the other hand, he claims that there are six precepts that have to do with our neighbor:
(a) The first is:  “Honor your father and your mother.”
(b) The second is:  “You shall not kill.”
(c) The third is:  “You shall not commit adultery.”
(d) The fourth is:  “You shall not steal.”
(e) The fifth is:  “You shall not bear false witness.”
(d) The sixth is:  “You shall not covet.”
However, first of all, it seems wrong for the precept having to do with the observance of the Sabbath to be placed among the precepts of the Decalogue if it has nothing at all to do with the Decalogue.
Second, since Matthew 6:24 says, “No man can serve two masters,” it would seem that “I am the Lord your God” and “You shall not have strange gods” have the same meaning and fall under the same precept.  This is why Origen, who also distinguishes four precepts ordered toward God, takes these two as one precept, while positing (a) “You shall not make graven images” as the second precept, (b) “You shall not take the name of the Lord your God in vain” as the third precept, and (c) “Remember to keep holy the Sabbath” as the fourth precept.  The other six precepts he posits in the same way that Hesychius does.
However, since making graven images or likenesses is prohibited only insofar as they are not worshipped as gods (for as Exodus 25:18‑20 says, God commanded that an image of Seraphim be made for the tabernacle itself), Augustine more correctly places “You shall not have strange gods” and “You shall not make graven images” under a single precept.
Similarly, coveting (concupiscentia) another’s wife for sexual intercourse has to do with concupiscence (concupiscentia) of the flesh, whereas coveting other things that are desired as possessions has to do with concupiscence of the eyes.  Hence, Augustine posits two precepts here, one against coveting another’s goods and one against coveting another’s wife.  And so Augustine posits three precepts in relation to God and seven in relation to one’s neighbor.  And this is better.

Reply to objection 1:  Worship is nothing other than a certain declaration (protestatio) of faith, and so it is not the case that one precept should be given about worship and another about faith.  Instead, a precept should be given about worship rather than about faith, since the precept of faith is presupposed by the Decalogue in the same way that the precept of love is.  For just as the first general precepts of the law of nature are known per se to anyone who has natural reason and so do not need to be promulgated, so too the precept that one ought to believe in God (credere in Deum) is a first precept and is known per se to anyone who has faith.  For as Hebrews 11:6 says, “He who comes to God must believe that He exists.”  And so this precept needs no promulgation other than the infusion of faith.

Reply to objection 2:  The affirmative precepts are distinct from the negative precepts when the one is not included in the other.  For instance, the precept that no man should be killed is not included in the precept about honoring one’s parents, or vice versa.
By contrast, when the affirmative precept is included in the negative one, or vice versa, then it is not the case that there are different precepts about the matter in question.  For instance, the precept “You shall not steal” is not a different precept from “Take care of another’s property” or “Return another’s property to him.”  And for the same reason, the precept about believing in God and the precept about not believing in strange gods are not diverse precepts.

Reply to objection 3:  All types of coveting (concupiscentia) share a general definition, and this is why the Apostle speaks in the singular about the commandment concerning coveting.  Yet the reason why Augustine distinguishes different precepts about not coveting is that the types of coveting differ from one another in species.  For as the Philosopher says in Ethics 10, the types of desire (concupiscentia) differ from one another in species according to the differences among the actions or among the things desired.