and fellowship with God and his people d 1 Joh. 1.3 as John saies That ye might have fellowship with us and truly our fellowship is with the Father and his Son Here I might enlarge concerning the manner of making Covenants in ancient time by eating together and especially at Sacrifices but this hath been copiously and largely handled e Cloppenb schâ—l Sacrif p. 8. 175. Coccejus de faedere p. 100. Molin ad Greg. Nyss p. 71. Mede vol. 1. p. 50. 4. by many Authors but of all most fully and excellently by the incomparably learned Dr Ralph Cudworth Master of Christs Col. Camb. in his true notion of the Lords Supper Wherefore I shall retire to some other things The Priests part in his Offering was the cheeks the right shoulder the breast and the maw f Hierom. ad Fabiolam Rivet in Ps 40 p. 186. Mal. 2.7 Jerom in his Treatise of Priestly vestments sent to Fabiola saies The cheek was given to the Priest to signifie Elâ—quentem eruditumque that he should remember to be eloquent and learned in the Law of God The Priests lips are to preserve knowledge and the people are to enquire the law at his mouth He goes on In brachio bona opera pugnam contra diabolum By giving the shoulder to the Priest he was thereby taught to have a care to maintain good works and to fight against the Devil a Orig. Homil 9. in Exod p. 9. 8. Origen adds because 't is commanded to be the right shoulder that they must be opera dextra as well as bona that is good works which a Priest must perform dexterously with strength and expedition he must not be a bungler in the waies of holinesse Besides the breast was his and therefore Jerom saies Moneri sacerdotes in pectore gestare mundas cogitationes legis notitiam dogmatum veritatem the Priest was thereby admonished to bear in his breast pure thoughts knowledge of the law and truth in his opinions And lastly the maw where he adds Venter luxuriam c. It denoted his abstinence from luxury and all manner of excels These I only propose nakedly for them who please to receive or reject these ancient notions If they held forth any thing then these two the breasts and the shoulder which were Wave-Offerings given from the people to the Priest might chiefly be insisted on 1. He was to have the shoulder because of his bearing the people and carrying them and their Sacrifices before God 2. The breast the seat of the heart to note his compassion tenderness and bowels to them bearing them alwaies in his Prayers and and ardent sighs to the throne of Grace b Mede vol. 1. p. 585. The remainder was eaten by the faithfull people who brought the Sacrifice to manifest their incorporation into Christ For the Saints do not only receive pardon and remission of sin upon the account of his precious Sacrifice but they feed upon him and are united to him by faith c 1 Cor. 10.21 Those that did eat of Idol-Sacrifices are said to sit at the Table of Devils and have communion with them But such as have a share in the sufferings of Christ on whom the chastisement of our peace was laid he being our d Isa 53.5 Peace-Offering do participate of this Feast of the Lords Table and are made e Isa 56.7 joyfull in his house of Prayer Under the Law the fat was the Lords the children of Israel were most severely interdicted the eating of fat as well as blood But under the Gospel â—he Lord will make unto all people a feast of f Isa 25.6 fat things of fat things full of marrow At the Gospel Wedding the Oxen and the g Mat. 22.4 fatlings are slain The poor Prodigal must feed upon the h Luk. 15.23 fatted calf Our souls shall be i Psal 63.5 satisfied with marrow and fatness And as for blood Christ himself most graciously tels us a Joh. 6.53 That except we eat the flesh of the Sun of man and drink his blood we have no life in us This Sacrifice of the Peace-offering was usually added to other fore-recited Sacrifices because expiation for sin would be unavailable and unprofitable unless there were annexed a particular application of mercy in our communion with him in a way of peace and grace Our blessed Saviour as a High priest doth not only as offering expiatory sacrifice for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeem us from sin and misery but he doth b 1 Thes 5.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obain salvation for us and doth yeeld unto us a c 1 Pet 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manuduction to God his Father in whom d Eph. 3.12 we have boldness and access with confidence through the faith of him At these festival Sacrifices there was e De. 16.15 Judg. 21.21 great rejoycing joyned with Songs and Dancing to manifest what Joy and Exultation of spirit the Peace-offering of the Lord Jesus doth procure for reconciled sinners in the sight of God To conclude in a word Gods Majesty had his part in this blessed Offering as the Remitter of sin and transgression as being the Author of our mercy and deliverance thereby shewing that he was infinitely well pleased with this glorious satisfaction given to his Justice his soul smelling a Savour of rest in the Sacrifice of his Son will now begin to hold communion with us who are brought nigh to him by the blood of his Son The Priest had his part as the instrument of atonement between us and God If you take it for Christ we may then here apply that expression of the Evangelist f Luk. 24.46 It behoved him when he had suffered to enter into glory and the people had their share likewise to make them gratefull and joyfull for this unspeakable mercy of their deliverance 5 6. Of the Meat-offerings and Drink offerings These I shall put together in their explication as they usually went hand in hand in their oblation The common name of the Meat-offering was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift or present from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring or offer The word for Drink-offering was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libamen from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pour out Hereby was signified the constant communion that Gods Majesty held with his people He had his presence Chamber in the Temple viz. the Sanctuary his privy Chamber in the Oracle He had his Table his meat and drink according to that promise that he made of dwelling in the midst of his people Jsrael The yeelding of these Offerings to God shewed the great interest he had in all the things which they enjoyed and that in token of homage they were to give to him of all their choice enjoyments as the soveraign Lord of all their Land and that thereby they might obtain a blessing upon their outward comforts a
is altogether lovely and this they cannot but experimentally affirm if so be they have (d) 1 Pet. 2.3 tasted that the Lord is gracious How (e) Psalm 119.103 sweet are thy words to my taste cries David yea sweeter then Hony to my mouth 1. Manna descended from Heaven in a miraculous manner Such was the birth of Christ his Divine Nature he brought from above his humane body was produced by the unspeakable (f) Luke 1.36 power of the Holy Ghost Manna was divided equally among the Israelites So Christ gives out himself without (g) Act. 10.34 respect of persons the meanest may have as great a portion in him as the greatest 3. Manna was a plentiful food none wanted but all had it fully and freely Of his (h) John 1.16 fulness have all we received even grace for grace It s call'd the (i) Psalm 73.24 Corn of Heaven Angels bread not as if it fell like crumbs from their Table but as descending from Heaven their habitation or as some think because it was dispensed by the ministration of Angels or so call'd rather by way of excellency that if Angels were to feed they would like Manna this Ambrosia would suit their palate It fell in the night or towards morning Our Lord was born in the (k) Luke 2.8 night in the night of Jewish Ceremonies but toward the dawning of the Gospel-morning Whereof Paul speaks (l) Rom. 13.12 Dr. Taylor of Types pag. The night is far spent the day is at hand 5. It fell round about the Camp of Israel The food of life is no where to be found but in the Church It was merè gratuitum a gift of Grace to Israel they plowed not sowed not planted not for it No labour no merit of theirs procured it Adam indeed might get his bread with the sweat of his brows but if Angels sweat out their hearts they could not obtain this bread without a free gift of Grace 'T is so with Christ all the good nature and moral honesty in the world cannot of itself procure one glance of love from God not one smile of Grace through Christ 'T is of (m) Eph. 2.9 gift that no man should boast For (n) Rom. 3.27 boasting is excluded by the Law of Faith It was a miraculous food its beyond the limits of nature to produce it All the Application of Actives to Passives will yield but an abortive Birth I may apply hither that expression of Job a Who hath begotten these drops of dew Out of whose womb came Manna and this bread of Heaven who hath gendred it In like manner the coming of Christ out of his Father's bosom was a miracle of love To reconcile Justice and mercy each to other Job 38.29 was a miracle of Wisdom To spare the sinner and kill the sin A miracle of grace and favour To regenerate fallen sinners and give them a life of Faith A mysterious miracle of divine power All Heaven born Christians are so many walking-Miracles so many pillars of Wonder It s observed by some that the works of Creation are said to be performed by Gods fingers When I consider thy Heavens sayes David the work of thy fingers Stolla in Luk. Psalm 8.3 the Moon and Stars which thou hast ordained Whereas his extraordinary and miraculous works are represented as done by his powerful Arm. The deliverance of Israel out of Egypt and causing them to pass over the red-sea Exod. 6.6 15.16 1 Psalm 77.15 Luke 1.51 was performed by his out-stretched Arm. So sayes the Virgin Mary He hath shewed strength with his Arm To note the miraculous production of Christ into the world Now though that be but a nice Notion yet there is truth in the thing that the work was performed by the extraordinary power of God 7. The raining of Manna was in the week time there was none upon the Sabbath to note an eternal Sabbath coming wherein shall be no ordinances at all But twice as much the day before to note their plentiful distribution in the end of the world Now is the time for these golden Showers of Manna It began to rain on the Lords-Day and ceased on the Jewish Sabbath Origen pag. 87. Hos 2.14 15. It rained to note its plenty a double portion on the 6th day to signifie our fulness of it in the laâ—ter ages of the Gospel When once the Israelites were past over Jordan they had no Manna but while they were in the howling Wilderness God many times ends sweet messages of Christ to the soul when in the Sinai of a troubled estate when the bryars and thorns of the Wildernesse prick the soul when the heart is thorowly stung with sin when its weary laden Christ is sent to give it rest I will allure her and bring her into the Wilderness and speak to her heart saith the Lord to his Church and give her Vineyards in the Valley of trouble When once past over Jordan the River of Lethe that runs into the Mare Mortuum the sea of Death expect no more Manna no more bread of Life no more time for Repentance or reception of mercy Wherefore to allude that place where the son of man is said to have power upon earth to forgive sins thereby Luke 5.24 is not only intimated the annexion of the Divinity â—o his humane Nature God being manifest in the flesh and his having power co-equal with the Father But also that when once we are off the earth if not forgiven here no more remission or means of Grace is to be expected hereafter Here indeed we want this bread the staffe of our spiritual life to lean upon and in the support thereof to walk from strength to strength till we all appear before God in Zion Then we shall feed upon the Corn of the good land of Canaan upon the Milk and Honey of Heavenly joyes and Drink of that River of pleasure which flows at his right-Hand for evermore 8. Manna before it was eaten was ground in Mills beaten in Morters baked in pans sodden in pots to prepare it for use and afterwards it tasted and relished according to that which each person most affected or longed for If the Jews do not fail in their Stories All to set forth Christ how he was scourged reviled pierced dead and buried He trod the Wine-press he stood in the fiery burning Furnace of his Fathers wrath that he might be prepared for Believers to feed upon him by Faith and indeed whatever is said of Manna that Christ is even and much more abundantly all and in all to a Saint whatever we stand in need of is to be found in Christ Joy in tribulation Wisdom in difficulties Srength against enemies support in desertions Riches of Grace here and a massy Crown of Gold for heaven hereafter Manna when gathered if not eaten before the morning putrefied and bred worms and stank If we do only gather the word by hearing and
burning upon the Altar by addition of continual fuel and therefore all culinary fire is called strange and that which the Lord will not own in his Sacrifices This was the reason of the sore punishment of Nadab and Abihu the Sons of Aaron because they offered k Lev. 10.1 strange fire before the Lord which he commanded them not And therefore excellent is that place in the Psalmist according to the l Psal 20.4 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him remember all thine Offerings and thy burnt Sacrifice turn to ashes that is inflaming of it with his celestial fire in token of acceptation This may hint to us what special care we ought to adhibit that we draw not nigh to God with the culinary fire of our own corrupt passions we must not lift up hands to Heaven in m 1 Tim. 2.8 wrath If John the meekest of the Apostles shall desire of Christ to call for fire from Heaven to eonfume the wretched Gadarenes who loved their swine better then a Saviour even he shall meet with a rebuke together with the rest a Luk. 9.55 Ye knew not what manner of spirit ye are of It is observed by b V. ibid. p. 63. Concerning Cain Cloppenburg that Jerom's question is not rashly answered out of Theodotio's Translation in these words * Hieronym Tom. 3. qu. in Gen. p. 206. Vnde scrire potuit Cain quod Fatris ejus munera suscepisset Deus sua repudiasset nisi illa Interpretatio vera esset quam Theodotio posuit Et inflammavit Dominus super Abel super Sacrificium ejus super Cain vero super Sacrificium ejus non ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammavit How could Cain know that God had accepted the Offerings of his Brother and rejected his own unless that Interpretation were true which Theodotion hath given And the Lord sent down fire upon Abel and his Sacrifice but not on Cain's The descent of fire from Heaven upon the Sacrifices of old d Id. p. 65. was a visible token of the presence of the holy Spirit who is in Scripture compared to fire and therefore in the day of Pentecost e Act. 2.3 the Spirit did sit upon the Apostles in the shape of fiery tongues And our Lord is said by f Mat. 3.11 John Baptist to baptize with the holy Ghost and fire Hence is that metaphorical expression in the Apostle Paul commanding the Saints of g 1 Thes 5.19 Thessalonica to take heed of quenching the Spirit whose warming and inflaming motions are necessary for the offering up of all our spiritual Sacrifices unto God even as the continual fire upon the Altar was for these of the Jewish Ordinances Of this Burnt-offering concerning which we are treating I shall at present observe but one thing more and that is that there was nothing of it reserved from the fire but the skin only and that was given to the h Lev. 7.8 Priests In like manner when the Heads of Families were Priests before the giving of the Law the Sacrificer had the skin As i Origen Ho. 6. in Levitic p. 145. Origen observed of old concerning Adam that the skins wherewith he was cloathed were of the Beasts which were offered in Sacrifice To signifie that by the clothing of Christs righteousness the great Sacrifice for sin our nakedness is hidden from the sight of God But why must the Priest in following times after the solemn introduction of the several Rites of the Mosaical Law have the skin of the Sacrifice To shew thereby that in the first place God would have the pains and labour of his servants in his worship to be alway rewarded We learn also hereby that every mans Offering is to have the outward skin of profession pulled off God looks to the heart and inwards of our duties what fat and flesh there is upon our services But the Priest he must have the skin he is to take care of and look to the very externals of worship that they be managed according to the prescript forme of Gods will and is to have recompence for such his service 'T is not the skin that will satisfie or please God in our Offerings He that searches the heart expects we should worship him in spirit and truth The performance of the solemnity of this Offering consisted in eight particulars as you may read pag. 116. of this Treatise whereupon I shall briefly gloss only by allusion craving a favourable and candid Interpretation for I press not my own apprehensions rigidly at any time and then shall retire to the second the Sin-offering 1. We are to confess our sins over the head of the Offering that God may lay them upon and impute them to Jesus Christ Prov. 28.13 Confession must go before pardon Confess and forsake and ye shall find mercy b Joh. 1.9 If we confess our sins he is faithfull to forgive us and the c Verse 7. bloud of Christ his Son shall cleanse us from them 2. As the person did slay his Offering so 't is we that by our sins have crucified the Lord of life 3. As the Priest sprinkled the bloud round about the Altar so Christ who offered up himself sprinkles his meritorious bloud upon the Altar and makes his Sacrifice acceptable Nay all our Spiritual Sacrifices are only pleasing to God through the sprinkling of his precious blood This d Heb. 12.24 bloud of sprinkling speaks better things then that of Abel Abel's bloud cried for vengeance against his wicked Brother this bloud of our elder Brother cries for mercy atonement and pardoning grace for such as are elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and e 1 Pet. 1 2. sprinkling of the bloud of Jesus Christ 4. As the Priest flayed off the skin So our great Highpriest by the power of his Divinity did lay down his life he did exuere Tabernaculum lay aside the thin a 2 Cor. 5.1 4. 2 Pet. 1.13 14. Tabernacle of his body for a while when he gave up the Ghost to the Father and commended his Spirit to him b Heb. 10.20 The vail of his flesh was rent insunder in the day when he made his c Isa 53.10 Soul an Offering for sin 5. As the Sacrifice was cut in pieces Oh how was his blessed Body mangled by the nails and spear his head pierced with thorns d Psa 22.16 They pierced his hands and feet Oh how was his blessed soul under flaming agonies in that hour when he cried out My God my God why hast thou forsaken me 6. Fire was laid upon the Altar and fuell to preserve it The wrath of God was the fire and sin the fuel to keep it burning till this blessed Saviour had fully satisfied for all the sins of the elect 7. All the parts were laid in order upon the Altar even as Christ our Lord was stretched out upon
〈◊〉 Iejus as the one and onely God (e) Plut. ibid. p. 699. Besides this Title at Delphos There was antiently likewise at the * Porphyr de abstin l. 2. p. 155. Temple Epidaurus an inscription in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He to this fragrant Temple hastes in vain Who doth not in his breast chast flames maintain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that 's Chastity befitting a Temple saith Porphyry in that place when our thoughts are onely exercised and busied about holy matters But whether or no there were any such like inscription on the front of this famous Porch of the Temple though I am not able to resolve by reason of Scripture-silence where as Josephus relates of pillars standing in one of the walls of the Temple in latter ages of 3 cubits high ingraven with certain letters declaring (e) De bell Judaic l. 6. cap. 6. sec Ruffin p. 916. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no stranger might be admitted within that holy place Yet this I am sure of that the counsel of Paul is most safe and wholesome that he that cometh to God and draweth nigh in a way of holy worship (f) Heb. 11.6 should believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that HE IS and that he is a rewarder of them that diligently seek him Whether no the antient Temple had any such inscription of an Ehejeh upon it or not to bring to mind the unutterable essence of God whose face they sought that drew nigh to him in his sacred services it is not much material seeing now it is not in the mountain of Samaria not in Jerusalem that God will be worshipped but we must endeavour to preserve the memorials of his fear and the indelible Characters of his infinite essence upon our hearts when we come to worship him in spirit and truth For the (a) Joh. 4.23 Father now under the Gospel seeketh such to worship him We must remember to cast a watchful eye upon the (b) Eccl. 5.1 feet of our affections before we approach to the house of God and seriously consider whether we have taken straight steps in the paths of his commandements and whether they are set in due order and cleansed (c) 2 Chr. 30.19 according to the preparation of the Sanctuary For we must (d) Heb. 10.22 draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water viz. our conversations cleansed with the water of the spirit in the laver of (e) Tit. 3.5 regeneration as the antient Priests of the Temple did wash their bodies in the water of the brazen-sea that stood in the inward Court before they entred the Sanctuary to officiate in their sacred functions We are to observe further that there were several steps by which they were to ascend into this Porch before they could enter the holy place to shew the divine elevation of the souls of spiritual worshippers even as Jacobs ladder had several rundles which the ascending Angels were to climb before they could arrive (f) Gen. 28.13 near to God who stood at the top thereof in that mysticall Vision In like manner in respect to our drawing nigh to God in divine worship Soul-exalting humiliation deep and serious Meditation searching Examination self-judging condemnation by reason of our infinite unworthinesse to converse with so holy a Majesty together with ardent Ejaculations of our hearts in prayer toward heaven his holy place are the several steps by which we mount up into the Porch of Praeparation that gives us admission into fellowship and communion with God in his Sanctuary-worship We read concerning Peter and John (g) Act. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they ascended or went up to the Temple at the hour of prayer grant leave to an allusion thereby to shadow forth the elevation and lifting up of our minds in the heavenly Climax or Scale of praeparation for the spiritual worship of his Majesty in the assembly of his Saints These Stairs or steps in their extent from North to South were of sufficient length to admit many Priests in a joynt ascension up to the Porch and so into the Sanctuary if the occasional Service did so require as at the time (h) 2 Chr. 26.17 of King Uzziah's intrusion into the Priestly function we read of the High-Priest and fourscore of the inferiour at once with the King at the Incense Altar The convenient copiousnesse of which Ascent may hint to us that in Gospel daies many with the voice of gladnesse shall say one to another Let us (i) Ps 122.1 go yea (k) Isa 2.3 let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us of his waies and we will walk in his Paths Which places together with many other in Scripture may reflect upon all the spacious and stately ascents at the severall Gates of the Courts and of the Mount Moriah itself where the legall Services were performed This Porch into which we have now brought our devout Reader is generally conceived to have been open and without doores on all sides on which it was not annexed to the body of the Temple possibly intimating to us the open-heartednesse of God's Grace and Mercy under the Gospel the freenesse of his Goodnesse inviting all poor distressed Sinners to draw nigh to Him so be it they make their addresses in a holy and pure Evangelicall manner For (l) Prov. 9.1 c. Wisdom hath hewen out her seven Pillars hath built her House hath slain her Beasts hath mingled her Wine and furnished her Table of Shew-bread within the Sanctuary hath sent forth her maidens of honour the Virgin-Embassadours of her pleasure to cry with a loud voice Whoso is simple let him turn in hither (m) Isa 55.1 Ho Every one that thirsteth (n) Rev. 22.17 The Spirit and the Bride say COME For the Gates of the Temple of the (a) Rev. 21.25 new Jerusalem are never shut yielding constant admission for those that are saved out of the Nations to walk in the light thereof The costly and beautifull gilding that adorned this holy Entrance denoted the Splendor and admirable Excellency of divine and spirituall worship even at our first initiation into Society with God in his blessed Ordinances Oh! how much of God doth a humble and holy Soul find within him when he doth but sett his heart aright toward his testimonies What sweet experienced tastes of God's goodnesse hath such a Soul enjoyed With what divine irradiations upon his understanding hath he been enlightned and enlivened when coming sensible of his own emptinesse and unworthinesse to hold spiritual converse with his holy Majesty The very (b) Psal 119.130 Entrance of his Word giveth light and a blessed understanding to the Simple The fear of the Lord is the (c) Psal 111.10 Beginning of Wisdom when
of Thus all over the Island whereof (r) l. 12. c. 14. Pliny treats at large But to let that passe whether the Schittah-Tree were odorous or not is not mentioned neither is it affirmed of the Arabian Schinus which although some do not think to be this wood of ours yet their reason drawn from a report that it was not tall and big is refuted by (ſ) Cap. 18. Lemnius in his History of Scripture Plants where he saies It was patula satis procera spreading to a good height and yet this last Author conceives it was the (t) Pag. 76. Citrus alluding therein to the Hebrew name But if there were no Trees growing in those Deserts of Arabia where Moses then was but onely the three forementioned according to the Testimony of Strabo it seems most probable that it was that prickly Tree seeing it was neither Tamarisk nor Date the name whereof mentioned by Diodorus alluding to the Hebrew may yield some light I know some count it to have been made of a wood that was brought with them out of Egypt because the Text saies that every man with whom was (u) Exod. 35.24 found Shittim wood brought it for the service of the Tabernacle but that doth not follow that this wood did not grow in the wildernesse where they offered it for the service of the Tabernacle because the Text saies it was found with them But indeed it doth not appear clearly and directly what sort of wood it was and therefore we shall suspend any peremptory assertion and proceed to the Mysteries of this excellent and rare Ornament of the Oracle The Mystery of the Ark. THe Ark was the (x) 1 Sam. 4.22 Glory of Israel and the Throne of God amongst his People it was the signe of his presence and before it were Sacrifices (y) 1 Sam. 6.14 15. offered and in the Wildernesse when it set forward then Moses said (z) Num. 10.35 The Lord is in his holy Temple Psal 11.4 Rise up Lord and let thine enemies be scattered Many are the fancies of men ancient and modern in this particular But the Apostle hath left us a Key whereby to open this Mystery in some measure since he expresly tells us that Heaven was signified by the Oracle For Christ (a) Heb. 9.24 saith he is not entred into the holy places made with hands which are figures of the true But into Heaven it self So that though as to the state of the Jewes it was the Symbole of God's presence yet seeing their solemnities were Typical of things under the Gospel we must enquire according to the mind of Scripture what the Ark did signify and it seems it must represent somewhat in heaven where Christ is entred Wherefore laying aside the recital of the various opinions of learned men in this point which would take up much time and paper they being commonly mentioned every where almost The most naked clear (b) Rivet in Exod. p. 116. signification of this holy Vessel was seeing it contained the Tables of stone or the Commandments to represent the Divine Majesty as he is the great (c) Jam. 2.12 Lawgiver to the whole Creation and especially (d) Ps 147.28 Rom. 3.2 shewed his Word to Jacob his Statutes and his Judgments to Israel For to them were committed the Oracles of God who required obedience to them under pain of death In the Ark therefore we are to look upon God's divine Majesty as making a Covenant with Man-kind whose Royal Law speaketh on this wise (e) Gal. 3.12 THIS DOE AND LIVE Wherefore when the (f) Rev. 11.19 Temple of God was opened in Heaven The Ark of the Testament was made visible It was made of Shittim-wood and overlaid with Gold for which cause (g) Cramer Schol. Prophet part 4. p. 78. some apply the Ark it self to Christ they say the imputrible wood noted his Humanity the Gold his Divinity But these are niceties and forced Applications not grounded on Scripture whereas seeing the most proper meaning of this Ark is of the legislative power of God the Chest may be accomodated to signify the constant and inviolable conservation of the pure and holy Lawes of God given forth to the Church seeing it was made on purpose to retain the two Tables of stone written upon by God's own finger whose breast is the fountain of the Churches Laws and his constant presence there noted that God did continually eye his people whether they kept his Covenant Now though the Ark was to be abolished in due time For in the latter daies they shall no more say The Ark of the Covenant of the Lord But they shall call Jerusalem the Throne of the Lord * Jer. 3.16 17. and all Nations shall be gathered to it For God will manifest his presence in his Church in a more spiritual way Yet during the state of the Jews though Solomon made most Materials anew he made no new Ark but brought that which Moses made within the Oracle into the Temple to note that though some formes of worship and circumstances may vary yet the moral Commandments of God are never to alter nor the token of his presence as a King among his people But now since that no meer man ever yet kept the Law of God perfectly onely the Lord Jesus hath fulfilled his whole Will therefore God appointed a Mercy Seat to be laid as a Covering upon the top of the Ark seeing (h) 2 Cor. 5.19 God was in Christ reconciling the World to himself not imputing their Transgressions to them The Law needed a Covering by which our sins might be concealed from God's sight which was properly called a Propitiatory because God will not be satisfyed as to our sins and become propitious to us but alone through Christ (i) Ps 40.8 the Law being within his heart who came to do the Will of God and was the (k) Rom. 10.4 End of the Law for Righteousnesse to them that believe This Propitiatory or Mercy-Seat the Covering of the Ark was made all of beaten Gold to shew the inestimable and precious vertue of Christs ' obedience and it is styled by the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which probably the Apostle Paul alludes in the use of this very word of the Septuagint treating of Christ's Righteousnesse whom (l) Rom. 3.25 God saith he hath set forth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation through faith in his blood to declare his righteousnesse for the remission of sins that are past through the forbearance of God Holy John useth a word of neer consanguinity with the former when assuring us that Christ is (m) 1 Joh. 2.2 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sins This Golden Cover lay betwixt the divine presence as mentioned (n) Exod. 25.22 sitting between the Cherubims and the Tables of stone within shewing that God through Christ alone looks upon us as accepted and keeping