veil signified the flesh of Christ; Heb. x. 20; and so doth the cover of the ark, or the ark considered as distinct from what was contained in it. The covenant of grace was, and the glorious things of the gospel were, contained in that book that was laid up in the ark; but it was as it were shut up in a cabinet, hid under types and dark representations. Christ rent the veil from the top to the bottom; so he opened the cabinet of the ark. The faces of the cherubims were towards this ark, and the mercy-seat upon it, to pry into the mysteries of the person of Christ and of this covenant of grace; for "these things," as the apostle Peter says, "the angels desire to look into."

The ark was carried on staves, on the Levites' shoulders; so Christ is brought to his church and people in the labours of the ministers of the gospel.

It seems, by Jer. iii. 16, 17, as if the ark were a type of the church as well as of Christ; but no wonder: the church hath such a union and communion with Christ, that almost all the same things that are predicated of Christ, are also in some sense predicated of the church. Christ is the temple of God, and so is the church; believers are said to be his temple, and they together are said to be built up a spiritual house, &c. The law is in Christ's heart, Ps. xl. As the law was in the ark, so God promises to put his law into the hearts of his people. Christ is the pearl of great price; he is the Father's treasure, his chief delight; so the church is his cabinet, and believers are his jewels. The ark represents the human nature of Christ especially, or the body of Christ, and the church is called the body of Christ.

[475] Exod. xxv. 23, to the end. Concerning the shew-bread, table, and the golden candlestick. These both were to stand continually in the holy place, before the veil of the holy of holies, one on the north side and the other on the south. Each of these seems to represent both a divine person and also the church. Each represents a divine person; the shew-bread represents Christ, and was set on the south side at God's right hand, as Christ is often represented as being set at God's right hand in heaven, being next to God the Father in his office, and above the Holy Spirit in the economy of the persons of the Trinity. The candlestick, or at least the oil and lamp of it, represent the Holy Spirit, and is set at the left hand of God's throne. Christ is as it were the bread of God. He is so called, John vi. 33. He is the portion of God the Father, in whom is his infinite delight and happiness, and as our Mediator and sacrifice. He is as it were the bread of God: as the ancient sacrifices, that were only typical of Christ, are often called the bread of God. This bread is called the shewbread, in the Hebrew Lechem Plannim, the bread of God's face,

or presence. So Christ, in Isai. Ixiii. 9, is called Malak phannim, the angel of God's face, or presence. This bread had pure frankincense set on it, which undoubtedly signifies the merits of Christ, and so proves the bread, that had this pure frankincense on it, to be a type of Christ. And besides this, the bread and frankincense are called an offering made by fire unto the Lord, Levit. xxiv. 7. 9, which is another proof that this bread and incense were a type of Christ offered in sacrifice to God; the bread was prepared to be as it were the food of God, by being baked in the fire, and the frankincense, when removed for new to be set on, was probably burnt in the fire on the altar of incense. There were twelve cakes of shew-bread, according to the number of the tribes of Israel, to signify that Christ, as offered up in sacrifice to God, is offered as representing his people and church, and presenting himself to God in their name. This bread represents Christ not only as presented in the presence of God as the bread of the saints, for this bread was eaten by the priests in the temple, Levit. xxiv. 9. So Christ is often spoken of as the bread of the saints. He is the bread they will feed upon in heaven, which is the holy temple of God, where the saints are all kings and priests.

This bread also represents the church, who are spoken of not only as partaking of Christ, the divine bread, but as being themselves the bread of God, 1 Cor. x. 17. God's people are very often, in both the Old Testament and the New, spoken of as God's food, his fruit, his harvest, his good grain, his portion, &c. This seems to be one reason why the shew-bread was to be in twelve cakes, representing the twelve tribes of Israel, because the bread represented the church, as the twelve precious stones in the breastplate did. These loaves had frankincense set on them to represent that God's people are not acceptable food to God, any otherwise than as rendered so by the incense of Christ's merits; the loaves of shew-bread were to be set on the table anew every sabbath, representing these several things.

1. That in God's finishing the work of redemption, or in Christ's finishing of it, when he rested from it, Christ especially became the bread or sweet food of God, wherein he was refreshed; as God is said to have rested, and to have been refreshed, when he finished the work of creation, so much more when Christ finished the work of redemption.

2. As the sabbath day especially is the day of the worship of Christ's church, so on that day especially does Christ present himself as their Mediator, and present his merits as the sweet food and incense of God to recommend them and their worship to the Father.

3. Christ is, on the sabbath-day, especially set forth as the bread of his church in the preaching of the word, and adminis

tration of the sacrament. On the sabbath day, the disciples came together to break bread, and it is then especially that his saints do feed upon him, in meditation, hearing his word, and partaking of the sacrament of the Lord's supper, as the priests ate the shewbread on the sabbath.

4. The sabbath is that time wherein especially God's people do present themselves to God as his portion through Christ.

5. The time wherein in a most eminent manner they shall be presented by Christ, and will present themselves to God as his portion, is on the time of their eternal rest (the antitype of the sabbath) in heaven.

6. This is also the time wherein they will in the highest degree feed and feast on Christ as their bread, as the priests ate the shewbread in the temple on the sabbath.

In the golden candlestick that stood before the throne, on the left side was a representation both of the Holy Spirit and of the Church. The pure oil olive that fed the lamps is indisputably a type of the Holy Ghost; and it is evident, from Rev. iv. 5, compared with chap. i. 4, and v. 6, and Zech. iii. 9, and iv. 2. 6. 10. The burning of the lamp represents that divine, infinite, pure energy and ardour wherein the Holy Spirit consists. The light of the lamps filling the tabernacle with light which had no windows, and no light but of those lamps, represents the divine, blessed communication and influence of the Spirit of God, replenishing the church and filling heaven with the light of divine knowledge in opposition to the darkness of ignorance and delusion, with the light of holiness in opposition to the darkness of sin, and with the light of comfort and joy in opposition to the darkness of sorrow and misery. This light being communicated from a candlestick, represents the way in which these benefits are communicated to the church, viz. the way of God's ordinances, which are called a candlestick, Rev. ii. 5.

It is evident that the candlestick represents the church from the iv. chap. of Zech. and the i. of Rev., and Matth. v. 13, 14, 15, and 1 Tim. iii. 15. The matter was gold, as the church is constituted of saints, God's precious ones. The candlestick was like a tree of many branches, and bearing flowers and fruit, agreeable to the very frequent representations of the church by a tree, an olive-tree, a vine, a grain of mustard-seed that becomes a tree, the branch of the Lord, a tree whose substance is in it, &c. The continuance and propagation of the church is compared to the propagation of branches from a common stock and root, and of plants from the seed. In this candlestick, every flower is attended with a knop, apple, or pomegranate, representing a good profession attended with corresponding fruit in the true saints. Here were rows of knops and flowers one after another, beautifully re

presenting the saints' progress in religious attainments, their going from strength to strength. Such is the nature of true grace and holy fruit, that it bears flowers that promise a further degree of fruit, the flower having in it the principles of new fruit, and by this progress in holiness, the saint comes to shine as a light in the world, the fruit that succeeds the uppermost flower, is the burning and shining lamp, representing several things:

1. That the fruit of a true saint, or his good works and holy life, is as it were a light by which he shines before men, Matth. v. 13, 14, 15.

2. That in a way of holy practice, and by progress in holiness, the saints obtain the light of spiritual comfort.

3. That in the way of going from strength to strength, and making progress in holiness, they come at last to the light of glory.

The lamps were fed wholly by oil constantly supplied from the olive-tree, representing that the saints' holiness, good fruits, and comfort are wholly by the Spirit of God, constantly flowing from Christ. The oil that was burnt in the lamps before God, was an offering to God, so God is the prime object of the grace and holiness of the saints, their divine love flows out chiefly to him, as Mary's precious ointment was poured on the head of Christ, but ran down to the skirts of his garments. Their good works are acceptable sacrifices to God through Christ, and are not of the nature of Christian works, if not offered to God, as if there be nothing of a gracious respect to God in them. The saints' light shines before God, their gracious and holy practices are pleasant to him, and of great price in his sight, as the light is sweet; and the light shone around and filled the temple, as the odour of Mary's box of ointment filled the house. The inhabitants of the temple had the benefit of the light of the candlestick, as the saints of God have especially the benefit of the good works of the saints.

The propagation of the church through successive generations is sometimes represented in scripture by the gradual growing of a tree, and shooting forth its branches. And when the church is represented as bringing forth fruit as a tree, by her fruit is sometimes meant her children, or converts; and therefore one thing that may be intended by fruit and flowers succeeding one another in this candlestick, may be the continuance of the church and gradual increase, her bringing forth fruit, and that in order to the bringing forth more fruit, until she hath reached the latter day glory when God shall bring forth her righteousness as the light, and her salvation as a lamp that burneth, then shall she come to a state of glorious light of truth, knowledge, holiness, and joy.

[143] Exod. xxviii. 30. "And thou shalt put in the breastplate of judgment, the Urim," &c. Called the breast-plate of judgment, because in matters of judgment that were too hard for the judges, they were to come to the priest, who was to inquire of God by Urim and Thummim, in the breast-plate, for a determination, according to Deut. xvii. 8, 9.

[476] Exod. xxx. 7, 8. When the high priest lighted and dressed the lamp, then was he to burn incense on the golden altar of incense; signifying that the sweet and infinitely acceptable incense of Christ's merits was by the Holy Spirit signified by the lamp, (see No. 475.) It was by the eternal Spirit that Christ offered up himself without spot to God. It was by the Holy Spirit many ways. It was by the Holy Spirit that the human nature of Christ was united to the divine Logos, from which union arises the infinite value of his blood and righteousness. It was by the Eternal Spirit that Christ performed righteousness. It was by the Spirit of God that Christ was perfectly holy, and performed perfect righteousness. It was by the Holy Spirit not only that his obedience was perfect, but performed with such transcendent love. It was by this Spirit that his sacrifice of himself was sanctified, being an offering to God in the pure and fervent flame of divine love which burnt in his heart, as well as in the flame of God's vindictive justice and wrath into which he was cast. And it was this that his obedience and sacrifice were offered with such a love to his people, for whom he died, as implied a perfect union with them, whereby it was accepted for them.

[441] Exod. xxxii. xxxiii. xxxiv. There are many things in the circumstances of this Second giving of the law that we have an account of in these chapters that are arguments that these two transactions did represent the two great transactions of God with mankind in the covenant of works and covenant of grace.

It was in this last covenanting of God with the people, especially, that Moses appeared as a Mediator, to which the apostle has respect, Gal. iii. 19. It was ordained by angels in the hand of a Mediator, when the people had broken the covenant given at first with thunder and lightning, the law then was made use of as a school-master to convince them of sin. God threatened to leave them, and not go up with them, and when the people were overwhelmed by it, and mourned when they heard the evil tidings, God then further awakened them and terrified them, sending such a message as this to them, "Ye are a stiff-necked people; I will come up into the midst of thee in a moment, and consume thee; therefore now put off thy ornaments from them, that I may know what to do unto thee." Thus this awful threatening was given