A Compendium of the Chief Doctrines of the True Christian Religion/Chapter 14
XIV. The Decalogue, or Ten Commandments.
THE ten commandments, being the first-fruits of the Word, and containing a summary of all things relating to religion, or to love towards God, and love towards our neighbour, are to be received and acknowledged as laws not only of natural, civil, and moral obligation, but also as laws of the truly spiritual and celestial life, according to the degree in which they are opened and applied. In the Israelitish church they were esteemed most holy, both in consideration of their origin, and of the divine presence which accompanied them. Their supreme sanctity is evident from the following circumstances, viz. That Jehovah the Lord himself descended upon mount Sinai in fire, and there promulgated them by word of mouth: that bounds were set about the mount, lest any one should approach and die: that neither the priests nor elders approached, but Moses alone: that the commandments were written on two tables with the finger of God: that the face of Moses shone, when he carried down the two tables the second time: that the tables were afterwards deposited in the ark, and the ark in the inmost part of the tabernacle, with the mercy-seat upon it, and two cherubim of gold upon the mercy-seat: that the inmost of the tabernacle, where the ark was kept, was called the holy of holies: that without the veil, within which the ark was placed, there were various articles deposited, which represented the holy things of heaven and the church, such as the table overlaid with gold, the shew-bread, the golden altar on which frankincense was placed, the golden candlestick with seven lamps, and the curtains round about, made of fine linen, purple, and scarlet: the sanctity of all which was derived solely from the law within the ark. By reason of the sanctity of the tabernacle, derived from the law within the ark all the people of Israel were commanded to encamp about it in order, according to their tribes, and to march in order after it; at which times a cloud was over it by day, and a fire by night. By reason of the sanctity of that law, and the presence of Jehovah in it. Jehovah conversed with Moses from off the mercy-seat, between the cherubim; and the ark itself was called Jehovah. Even Aaron was not permitted to enter within the veil, except with sacrifices and incense, lest he should die. By reason of the presence of Jehovah in the law, and about it, miracles also were wrought by the ark, which contained it: the waters of Jordan were divided, and so long as the ark rested in the midst thereof, the people passed over on dry ground: the walls of Jericho fell down, in consequence of the ark's being carried round about it: Dagon, the god of the Philistines, fell on his face before it, and afterwards was found lying without his head, and with the palms of his hands on the threshold of the house: the Beth-shemites, to the number of more than fifty thousand, were smitten for looking into it: and Uzzah died for only touching it. It is further to be observed, that the same ark was introduced by David into Zion, with sacrifices and thanksgivings; and afterwards by Solomon into the temple at Jerusalem, where it constituted the most sacred part of the temple: not to mention other circumstances, which are convincing proofs, that the Decalogue was the very seat and centre of holiness in the Israelitish church.
The reason why such sanctity and such power belonged to that law was, because it contained the sum and substance of all religion: for it was inscribed on two tables of stone placed together as one, in order to denote the covenant and conjunction, which is entered into between the Lord and man, while the latter observes to perform his part, the Lord being ever ready to perform his. The great duty enjoined by the ten commandments is, in brief, nothing else but love to God, and love to man: and therefore they may well be considered as a just compendium of the whole Word; for this in like manner teaches, though more fully, the very same doctrine. This is confirmed by the Lord himself in these words: "Jesus said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; and thy neighbour as thyself: on these two commandments hang all the law and the prophets," Matt. xxii. 37 to 40. And to another place, when a lawyer inquired of Jesus what he must do to inherit eternal life, he referred him to the same duty of love to God, and love to man, adding, "This do, and thou shalt live," Luke x. 25 to 28.
It is observable, that eight out of the ten commandments are expressed in the negative form, prohibiting acts of wickedness and uncharitableness, and not positively enjoining the things contrary to them, such as works of piety, mercy, and kindness. Thus it is said in the First commandment, Thou shalt not have other gods before me. In the Second, Thou shalt not take the name of Jehovah thy God in vain. In the Fifth, Thou shalt not kill. In the Sixth, Thou shalt not commit adultery. In the Seventh, Thou shalt not steal. In the Eighth, Thou shalt not bear false witness. In the Ninth and Tenth, Thou shalt not covet what is thy neighbour's. The reason of this circumstance appears to be, because it is necessary that man, who is already in the love and practice of the evils above enumerated, should abstain from them as sins against God, before he can perform works of genuine love and charity: for it is only in proportion as he thus abstains from evil, that good inclinations can be implanted within him. For example, 1. In proportion as any person does not worship other gods, so far he worships the true God. 2. In proportion as a person does not take the name of God in vain, so far he loves and reverences whatever is divine. 3. In proportion as a person is unwilling to commit murder, or to indulge in hatred and revenge, so far he wishes well to his neighbour. 4. In proportion as a person is unwilling to commit adultery, so far he desires to live in chastity with his wife. 5. In proportion as a person is unwilling to steal, so far he pursues the path of justice and sincerity. 6. In proportion as a person is unwilling to bear false witness, so far he is desirous of thinking and speaking the truth. 7 and 8. In proportion as a person does not covet the things belonging to his neighbour, so far he wishes that his neighbour may be happy in the enjoyment of his possessions. The same order of reformation is laid down by the prophet in the terms following: "Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well," Isa. i. 16, 17. And again, "Hate the evil and love the good," Amos v. 15.
From the preceding examples, in conjunction with the 3d and 4th commandments, which are expressed in a direct or positive form, it plainly appears, that the whole tendency and design of the Decalogue is to inculcate the same principles of love to God and love to man, as are so earnestly recommended in the Gospel. But since man cannot of himself, or by virtue of any power belonging to himself, either shun evils as sins, or perform any act that is really good in the sight of God, and yet he is called upon to do both the one and the other, it follows, that the duty required of him consists in willing, thinking, and acting, apparently of himself, but in reality from the Lord; that is, under a full acknowledgment, that both the inclination and the power to obey his will, are constantly derived from him alone. It is therefore written in the Gospel, "A man can take nothing, except it be given him from heaven" John iii. 27. "He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing," John xv. 5.
