and attended with Angels, and thence promulgated them with a loud Voice, and that the People prepared themfelves for three Days to fee and hear; that the Mountain was fenced about, left any one fhould approach and die; that thofe Laws were written on two Tables of Stone by the Finger of God; that the Face of Mofes fhone, when he brought them down the fecond Time from the Mountain; that they were afterwards deposited in an Ark; and the Ark in the inmoft Part of the Tabernacle, and that over the Ark was fet the Mercy-Seat, and over the Mercy-Seat Cherubs of Gold; that this inmoft Part of the Tabernacle was accounted moft holy, and was called the Holy of Holies; that without the Vail, within which was this moft holy Place, were laid the Things which reprefented the Holies of Heaven and of the Church, as the Candlestick with the feven Sconces of Gold, the golden Altar of Incenfe, and the Table overlaid with Gold on which was was the Shew-Bread, with Curtains of fine Linen, Purple, and Scarlet: The Sanctity of the whole Tabernacle originated folely in the Law which was in the Ark. By Reason of the Sanctity of the Tabernacle thus originating from the Law in the Ark, it was enjoined that all the People of Ifrael should encamp around it in Order according to their Tribes, and fhould journey in Order after it, at which Times there was over it a Cloud by Day, and a Fire by Night: By Reafon of the Sanctity of that Law, and the Prefence of the Lord therein, the Lord difcourfed with Mofes over the Mercy-Seat between the Cherubs, and the Ark was called Jehovah there: For the fame Reafon alfo it was not lawful for Aaron to enter within the Vail, except with Sacrifices and Incenfe. Inasmuch as that Law was the effential Sanctity of the Church, therefore the Ark was introduced into Zion by David; and was afterwards depofited in the Middle of the Temple of Jerufalem, and and conftituted it's moft facred Place. By Reason of the Lord's Prefence in that Law and around it, Miracles were always wrought by the Ark in which that Law was contained, as when the Waters of Jordan were divided, and fo long as the Ark refted in the Middle, the People paffed over on dry Ground; and as when the Walls of Jericho fell down in Confequence of carrying the Ark about them; and as when Dagon the God of the Philiftines fell down before it, and afterwards was found lying at the Threshold of the Temple with his Head feparated from the Trunk; and as when the Bethshemites were fmitten because of the Ark, to the Number of feveral Thousands; not to mention other Miracles of a like Nature, all which were in Confequence of the Lord's Prefence in His Ten Words, which are the Commandments of the Decalogue. 56. A further Ground of the Power and and Sanctity of that Law was, because it was a Complex of all Things appertaining to Religion; for it confifted of two Tables, one of which containeth all Things which are on God's Part, and the other all Things which are on the Part of Man; therefore the Precepts of that Law are called the Ten Words, because Ten fignify all Things. But how that Law was a Complex of all Things appertaining to Religion, will be feen in the following .Article. 57. Inasmuch as the Lord's Conjunction with Man, and Man's with the Lord, is effected by that Law, therefore it is called the COVENANT and the TESTIMONY, Covenant because it effects Conjunction, and Testimony because it teftifies Conjunction, for Covenant fignifies Conjunction, and Teftimony fignifies the Teftification or Witneffing thereof. It was for this Reason that there were two Tables, one for the Lord, the other for Man: G Man: Conjunction is effected by and from the Lord, but it is then only effected, when Man doeth those Things which are written in his Table; for the Lord is continually prefent, and operative, and is defirous to enter, but it is Man's Part and Duty to open by Virtue of the Freedom which he hath from the Lord; for the Lord faith, Behold, I fand at the Door and knock, if any one hear my Voice, and open the Door, I will come in to him, and fup with him, and he with Me,” Rev. 58. In the other Table, which is for Man, it is not faid what Good he should do, but what Evil he should not do, as that he should not kill, that he should not commit Adultery, that he fhould not ftal, that he should not bear false Witness, the he thould not covet; the Reason is, beaufe Man cannot do any Thing good from himself, but when he ceaseth to do Evils, then he doeth Good, not from |