XLII. 5. But the propitiatory covering, or the mercy-seat, in an especial manner, signified Christ, as taking away the guilt of our sins. For God is in Christ, reconciling the world to himself, 2 Cor. v. 19. Formerly that propitiatory or mercy-seat, being placed in the holy of holies of the tabernacle, or temple, behind the vail, was concealed from the eyes of all, because the expiation was not yet made: but God has now set forth Christ, exposed him before the eyes of all believers, and openly exhibited him to their view, as a propitiation in his blood, Rom. iii. 25. The mercy-seat being of pure gold, but laid upon the ark of wood, teacheth us, what it was that added worth and value to the obedience and sufferings of the man Christ; namely, the infinite dignity of his Godhead. The tables of the law were covered by the mercy-seat: which the men of Bethshemesh venturing to look into, when the cover was but a very little removed, brought a fearful destruction upon themselves, 1 Sam. vi. 19. By Christ's propitiation all our sins are covered, Psal. xxxii. 1.; but should we venture to view the law without this, we should find nothing there but the sentence of eternal condemnation. On the mercy-seat God displayed the presence of his majesty, and from thence gave gracious answers to his people. In Christ a throne of grace is erected, to which every believer may approach with boldness; and be assured, that if he pray according to the will of God, he shall not pray in vain, but there find grace to help in time of need, Heb. iv. 16. There God dwelt in the cloud, Lev. xvi. 2. ; amidst the darkness of which, the rays of divine effulgence shone forth: which indwelling the Hebrew doctors have expressed by the famous term Shechinah; and what else does this signify, but the fulness of the Godhead, that was to dwell bodily in the man Christ, and through Christ graciously in us?

Col. ii. 9. The Word was made flesh, and ESKENOSEN, tabernacled, or dwelt as in a tabernacle (observe the elegant allusion to the Hebrew word) EN HEMIN, in, among us, John i. 14.

XLIII. 6. The cherubim over the propitiatory or mercy-seat represented the holy angels, who descended upon Christ to minister unto him, while in this world, John i. 51. and with myriads of whom he is now surrounded, while sitting on a throne of glory, Dan. vii. 10. Is. vi. 2. Ps. lxviii. 17. They were of the same piece with the mercy-seat, because Christ, by his propitiation, has brought about a coalition of the elect, from among men, into one heavenly society with the angels. For, by his means, we are come unto the heavenly Jerusalem, and to (myriads) an innumerable company of angels, Heb. xii. 22. The cherubim viewed the ark with their faces downward, desiring to look into the mysteries of our redemption, 1 Pet. i. 12. They were two in number, with their faces towards each other, nevertheless each might also view the ark. This their position represented the duty of believers, both of the Old and New Testament, who, with eyes of a like precious faith and mutual love, view one another; but they jointly fix their eyes upon Christ. For the angels are often proposed to us as examples.

XLIV. I dare not affirm with some, that the cherubim were directly an emblem of believers; it being certain, that by them in scripture angels are represented. God committed the guarding of paradise to the cherubim, Gen. iii. 24. Riding upon a cherub he flies, Psal. xviii. 10. But I have not yet seen any scripturetestimony, to prove that believers are called cherubim. The only one produced, with any shew of probability, is that from Rev. v. 8, 9, 10. where it is thought, that the same song is ascribed to the four living creatures,

which are the cherubim, together with the four and twenty elders, in which they proclaim their being redeemed by the blood of the Lamb out of every kindręd: which is not true of angels, but of believers. But I answer, 1. If, by the four living creatures, believers are here to be understood, I could wish it was shewn, why these living creatures are generally placed before the four and twenty elders, who are the patriarchs and predecessors of the universal church; nay, and who lead and go before them in their sacred songs, as may be seen, Rev. iv. 9, 10. As every reason would persuade, that the patriarchs of the universal church should have the precedency before the promiscuous assembly in celebrating the divine praises. Also, how the church of believers should introduce John to the vision and knowledge of things to come, which certainly knew nothing about them but by means of John: and yet they are said to have done this, Rev. vi. 1, 3, 5, 7. Certainly, angels, and not men, usually perform that office to the prophets. 2. The former clause of ver. 8. namely, The four living creatures, and the four and twenty elders fell dozen before the Lamb, is affirmed of both conjointly. But we need not understand what follows, having every one of them harps, &c. ver. 9. And they sung a new song, &c. of any other, but the four and twenty elders. I will not now say, with a very learned person, that this appears from the Greek construction; because, as EHONTES EKASTOS, having every one, is of the masculine gender, it cannot be referred to zoA, living creatures, which is neuter; for I know that is of little weight: but I shall confirm this exposition by some passages altogether similar. Neh. xiii. 1, 2. it is said, Therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever: because they met not the children of Israel with bread and with

The first

zwater, but hired Balaam against them, &c. thing asserted, viz. That they met not Israel, is common both to the Moabites and Amonites: but the latter, about hiring Balaam, is applicable only to the Moabites, as appears from Numb. xxii. 3. In like manner, Jer. xxi. 7. I will deliver Zedekiah king of Judah, and his servants, and the people, &c. into the hand of Nebuchadnezzar king of Babylon, &c. who shall smite them with the edge of the sword. What is said in the former clause about delivering Zedekiah, and his servants, and the people into the hand of Nebuchadnezzar, is true of all but what is afterwards added, who will smite them with the edge of the sword, must be understood of the servants and people of Zedekiah, not of himself, who died a natural death, Jer. lii. 11. So in like manner here, it is true, that both the living creatures and the elders fell down before Christ, whom angels as well as men adore. But the harps, and vials full of odours, and the song, belong to the elders, not to* the living creatures. At least it cannot be proved from this place. But let us return to the ark.

There are many and various opinions concerning these living creatures. Several think, that they represent the angels: but such things are said of them, that seem to be inconsistent with this, None of the angels could say, that Christ had redeemed them by his blood, and made them kings and priests unto God. Besides, chap. vii. 11, 12. it is said, that all the angels stood round about the throne, and about the elders and the four living creatures, which are consequently distinguished from the angels. Others therefore, with greater probability, think, that the living creatures were the representatives of the ministers of the gospel, and the four and twenty elders, the representatives of the whole church, both of the Old and New Testament; and this may account for the placing the living creatures before the elders. Had our author therefore taken things in this view, he would have at once confuted the opinion he opposes; though, upon his own principles, his reply is judicious and ingenious.

XLV. The staves, which were put into four rings of gold for carrying, the ark signified, that Christ with all his grace and glory should be, as it were, carried by the preaching of the gospel to the four quarters of the world. The faithful preachers of the gospel may justly be called CHRISTOPHOROI,* bearers of Christ. These staves were never to be taken out of the rings, even while the ark rested, after it was set up in its place. The sound of the gospel has never been altogether sup pressed and no country can be assured, that Christ with his gospel may not depart from it. The place in which the ark rested, was the holy of holies within the vail. The place of Christ's rest is in the sanctuary not made with hands, Heb. ix. 24. after he entered into that within the vail, Heb. vi. 19, 20. But the ends of the staves being seen in the holy place, signified, that though Christ indeed is in heaven out of the reach of our bodily eyes; yet he reveals himself to the eyes of our faith by a manifestation of his manifold grace. That, during the standing of the tabernacle, the ark was carried sometimes to one place, and sometimes to another, but was not removed from the temple, till the destruction of it; might not this signify to believers, that Christ should afterwards come forth from the sanctuary of the divine decrees and promises, and so from. heaven itself, and while he passed through the country of Israel, was seen sometimes in one place and sometimes in another; but after he was again received into heaven, he should continue there until the time, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, 2 Pet. iii. 10. Whom the heaven must receive, until the times of the restitution of all things, Acts iii. 21.

* Thus the Lord said in vision to Ananias, that Paul was to bear Christ's name before the Gentiles, and kings and children of Israel.