That the Lord discoursed with Moses over the ark between the cherubs, Exod. xv. 22, Numb. vii. 89.

That the ark, by reason of the law contained in it, was called Jehovah There; for Moses said, when the ark went forward, Arise Jehovah; and when it rested, Return Jehovah ; Numb. x. 35, 36, 2 Sam. vi. 2, Psalm cxxxii. 8.

That by reason of the sanctity of that law, it was not lawful for Aaron to enter within the vail, except with sacrifices and incense, Levit. xvi. 2 to 14.

That the ark was introduced into Zion by David with sacrifices and rejoicing, 2 Sam. vi. 1 to 19; and that Uzza died because he touched it, verses 6, 7, of the same chapter.

That the ark was placed in the middle of the temple at Jerusalem, where it constituted the most sacred place, 1 Kings vi. 19, chap. viii. 3 to 9.

That by reason of the Lord's presence and power in the law which was in the ark, the waters of Jordan were divided, and so long as the ark rested in the midst, the people passed over on dry ground, Josh. ii. 1 to 17, chap. iv. 5 to 20.

That the walls of Jericho fell down in consequence of carrying the ark about them, Josh. vi. 1 to 20.

That Dagon, the God of the Philistines, fell to the earth before the ark, and afterwards was found lying on the threshold of the temple with his head separated from the trunk, 1 Sam. v. 3, 4.

That the Bethshemites, by reason of the ark, were smitten to the number of several thousands, 1 Sam. vi. 19.

60. That the tables of stone on which the law was written were called the tables of the covenant; and that the ark, by reason thereof, was called the ark of the covenant, and that the law itself was called the covenant; may be seen, Numb. x. 33, Deut. iv. 13, 23, chap. v. 2, 3, chap. ix. 9, Josh. iii. 11, 1 Kings viii. 19, 21, Rev. xi. 19; and in many other places. The reason why the law was called the covenant, is, because a covenant signifies conjunction; wherefore it is said of the Lord, that "he should be for a covenant to the people,” Isaiah xlii. 6, chap. xlix. 8: and he is called " the angel of the cov enant," Mal. iii. 1; and his blood "the blood of the covenant," Matt. xxvi. 28, Zech. ix. 11, Exod. xxiv. 4 to 10; and for the same reason the Word is called the Old Covenant and the New Covenant. Covenants also are made with a view to love, friendship, and consociation, consequently to conjunction.

61. That the precepts of that law were called the ten words,

may be seen, Exod. xxxiv. 28, Deut. iv. 13, chap, x. 4*; they are so called, because ten signify all, and words signify truths; for there were more than ten. Inasmuch as ten signify all, therefore the curtains of the tabernacle were ten, Exod. xxiv. 1; and therefore the Lord said, that a man about to receive a kingdom called ten servants, and gave them ten pounds to trade with, Luke xix. 13: for the same reason he likened the kingdom of the heavens to ten virgins, Matt. xxv. 1: for the same reason the dragon is described as having ten horns, and upon his horns ten diadems, Rev. xii. 3; in like manner the beast coming up out of the sea, Rev. xiii. 1; and also another beast, Rev. xvii. 3, 7; likewise the beast in Daniel, chap. vii. 7, 20, 24. The like is signified by ten, Levit. xxvi. 26, Zech. viii. 23; and in other places. Hence come tenths, by which is signified somewhat out of all.

VII. THAT MURDERS, ADULTERIES, Thefts, and False WitNESS, OF EVERY KIND, WITH THE CONCUPISCENCES PROMPTING THEreto, are EVILS, WHICH OUGHT TO BE SHUNNED AS SINS.

62. It is well known, that the law of Sinai was written on two tables, and that the first table contains those things which relate to God, and the other, those which relate to man. That the first table contains all things relating to God, and the other, all things relating to man, does not appear in the letter; nevertheless all things are therein, and therefore they are called the ten words, by which are signified all truths in the complex, as may be seen above, n. 61. But in what manner all things are therein, cannot be explained in a few words; it may, however, be comprehended from what was adduced in the DOCTRINE Concerning the SACRED SCRIPTURE, n. 67. Hence it is, that it is said, murders, adulteries, thefts, and false witness, of every kind.

63. A religious persuasion has prevailed, that no one can fulfil the law; and the law is, not to kill, not to commit adultery, not to steal, and not to bear false witness. It is admitted that every civil and moral man may, in his civil and moral life, fulfil these precepts of the law; but to fulfil them from a principle of spiritual life, is supposed, according to the above persuasion, to be impossible. From this it follows, that the motive to the obedience of those precepts, is, only to avoid

* See the margin of the English Bible.

punishment and loss in this world, and not to avoid punishment and loss in the next; hence it is, that the man with whom the above persuasion prevails, thinks those evils lawful in the sight of God, but unlawful in the sight of the world. It is owing to this religious persuasion, that man remains in the concupiscence to all the above evils, and is only restrained from the outward commission of them by worldly considerations; wherefore such a person after death, although he had not committed murder, adultery, theft, and false witness, is still in the concupiscence to commit them, and also does commit them, when the external part or principle, which he had in the world, is taken away from him; for all concupiscence remains with man after death. On this ground it is, that such persons act in unity with hell, and cannot but have their lot with those who are in hell. But the case is different with those who do not incline to the commission of murder, of adultery, of theft, and of false witness, by reason of its being contrary to the law of God. These, after enduring some combat against the forbidden evil, lose at length all inclination, consequently all concupiscence leading to the commission of it; saying in their hearts, that it is sin, and in its essence infernal and diabolical. These, after death, when the external part or principle, which they had in the world, is taken away, act in unity with heaven; and by reason of their being in the Lord, are also admitted into heaven.

64. It is a common maxim in every religion, that man ought to examine himself, to do the work of repentance, and to desist from sins; and that in case he does not, he remains in a state of damnation: that this is a maxim common to every religion, may be seen above, n. 4, 5, 6, 7, 8. It is also a universal maxim, prevailing throughout the Christian world, that the decalogue ought to be taught, and that children should be initiated thereby into the Christian religion: for the decalogue is put into the hands of all young children; they are also taught by their parents and masters, that to do the evils forbidden in the decalogue is to sin against God; yea, the parents and masters are convinced thereof whilst they are instructing their children. How surprising then it is, that these same parents, and masters, and also their children when they grow up, should conceive that they are not under that law of the decalogue, And that they cannot do the things prescribed in that law! and can there be any other ground or reason for such a conceit, than that they love the forbidden evils, and, in consequence, the falses which favor them? These therefore are

they, who do not make the precepts of the decalogue precepts of religion. That the same persons live without religion, may be seen in the DOCTRINE ON THE SUBJECT of Faith.

65. All nations on the face of the earth, who have any religion, are in possession of precepts similar to those contained in the decalogue; and all they who live according thereto, from a religious principle, are saved; but ail who do not live according thereto, from a religious principle, are damned. They who live according thereto from a religious principle, being instructed after death by angels, receive truths, and acknowledge the Lord; the reason is, because they shun evils as sins, and hence are principled in good, and good loves truth, and receives it from the desire of its love, as was shown above, n. 32 to 41. This is meant by the Lord's words to the Jews: "The kingdom of God shall be taken from you, and be given to a nation bringing forth the fruits thereof," Matt. xxi. 43; and also by these words:" When the Lord of the vineyard cometh, he shall destroy those wicked men, and shall let out his vineyard unto other husbandmen, who will render him the fruits in their season," Matt. xxi. 40, 41; and by these: "I say unto you, that many shall come from the east and the west, and from the north and the south, and shall sit down in the kingdom of God; but the sons of the kingdom shall be cast into outer darkness,” Matt. viii. 11, 12, Luke xiii. 29.

66. We read in Mark, that a certain rich person came to Jesus, and asked him what he should do to inherit eternal life?" To whom Jesus replied, "Thou knowest the commandments: Thou shalt not commit adultery; thou shalt not kill; thou shalt not bear false witness; thou shalt not steal; honor thy father and mother :" he answering said, "All these things I have kept from my youth :" Jesus looked at him and loved him he said nevertheless, "One thing thou lackest go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in the heavens; and come, take up the cross, and follow me," x. 17 to 22. It is said that Jesus loved him, and this, because he said he had kept those commandments from his youth; but whereas he lacked three things, viz. that he had not removed his heart from riches, that he had not fought against concupiscences, and that he had not as yet acknowledged the Lord to be God; therefore the Lord said unto him, that he should sell all that he had, whereby is meant, that he should remove his heart from riches; that he should take up the cross, whereby is meant, that he should fight against concupiscences, and that he should

follow Him, by which is meant, that he should acknowl edge the Lord to be God. The Lord here spake, as in all other cases, by correspondences: see the DOCTRIne conCERNING THE SACRED SCRIPTURE, n. 17. For no one can shun evils as sins unless he acknowledges the Lord, and approaches him, and unless he fights against evils, and thus removes concupiscences. But more will be said on this subject in the article concerning combats against evils.

VIII. THAT SO FAR AS ANY ONE SHUNS MURDERS OF EVERY KIND AS SINS, SO FAR HE HAS LOVE TOWARDS HIS NEIGHBOR.

67. By murders of every kind are understood also enmities, hatreds and revenge of every kind, which breathe a murderous purpose; for therein murder lies hid, as fire under embers the infernal fire is nothing else but such a murderous spirit; and it is from this ground that men are said to burn with hatred and revenge: these are murders in a natural sense: but by murders in a spiritual sense, are meant all the methods of killing and destroying the souls of men, which are various and manifold; but by murder in a supreme sense is meant to hate the Lord. These three kinds of murder make a one, and cohere together; for whosoever is disposed to kill the body of man in this world, is also disposed after death to kill the soul of man, and even to destroy the Lord; for he burns with anger against the Lord, and is desirous to put out his

name.

68. These kinds of murder lie concealed inwardly with man from his birth; but still he learns from his infancy to cover them over with civil and moral conduct, which he must needs practise in his intercourse with mankind; and so far as he loves honor or gain, so far he is watchful over himself, lest his murderous inclinations should appear. This is practised by man with respect to his external part, whilst, nevertheless, his internal consists of the above kinds of murder: such is the real nature and quality of man in himself. Now whereas he lays aside his external part with the body when he dies, and retains his internal, it is evident what a devil he must become, unless he be reformed.

69. Inasmuch as the above-mentioned kinds of murder lie inwardly concealed in man from his birth, as has been said, and at the same time thefts of every kind, and false witness of every kind, with the concupiscences prompting thereto,