The Temple of Solomon Portrayed, History · Chapter 9 · Section 3 · Part 2

The Temple of Solomon Portrayed · History · Chapter 9 · Section 3 · Part 2

p. 254The Mystery of the Ark.

THe Ark was the(x)(x)1 Sam. 4.22.1 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)(y)1 Sam. 6.14, 15.1 Sam 6:141 Sam 6:15 offered, and in the Wilderneſſe, when it ſet forward then Moſes ſaid,(z)(z)Num. 10.35. The Lord is in his holy Temple. Pſal. 11.4.Num 10:35Ps 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)(a)Heb. 9.24.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)(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)(c)Jam. 2.12.Jas 2:12 Lawgiver to the whole Creation, and eſpecially(d)(d)Pſ. 147.28. Rom. 3.2.Ps 147:28Rom 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 p. 255under 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)(e)Gal. 3.12.Gal 3:12 THIS DOE AND LIƲE. Wherefore, when the(f)(f)Rev. 11.19.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)(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.Jer 3:16Jer 3:17 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, onelyonly 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)(h)2 Cor. 5.19.2 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)(i)Pſ. 40.8.Ps 40:8 the Law being within his heart, who came to do the Will of God, and was the(k)(k)Rom. 10.4.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, foreign. To which probably the Apoſtle Paul alludes, in the uſe of this very word of the Septuagint, treating of Chriſt's Righteouſneſſe: whom(l)(l)Rom. 3.25.Rom 3:25 God (ſaith he) hath ſet forth to be [foreign] 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)(m)1 Joh. 2.2. & 4.10.1 John 2:21 John 4:10 [foreign] the Propitiation for our ſins. This Golden Cover lay betwixt the divine preſence (as mentioned(n)(n)Exod. 25.22.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 the Commandments. To this purpoſe the learned(o)(o)Lib. 1. §. 4. cap. 7. part 2. p. 187. Eſſenius in his diſputations againſt Crellius the Socinian, hath a good Criticiſm upon this word, comparing it with other of the ſame termination, and obſervs that ſuch words do hold forth the effect and conſequent ſigne of that action, which the Verbs do ſignify from whence they flow, as the word foreign doth note the Reward of Victory. Some alſo do denote the place of the action: ſo foreign, the place of Hearing: foreign, the place of Sacrifice or the Altar. So foreign, and, among the reſt, this word foreign, when it is uſed of the Cover of the p. 256Ark, and may alſo be taken for the declaration of God's propitious good Will to Mankind through Chriſt, who was ſignified by that Cover.

As for the Crown of Gold round about the Ark: it might denote the royalty of God's Majeſty in his Kingly power over the Church.

Its having Rings and Bars to be carryed up and down, from place to place, might ſignify, That the Commandments of God were to be declared by the Prieſts and Levites to the People who were to bear it up and down upon their ſhoulder. Theſe Rings were not taken away from it, though in the Temple; to denote, That if they broke his Commandments, the Symbole and Token of his preſence ſhould be carried away from them.

On the Golden Mercy-ſeat ſtood two Cherubims, of one beaten work with it: and on the ground were placed two more, (as is declared above in the Deſcription).

The form and ſhape of the Cherubims, a thing not fully declared before, let me obtain leave to ſpeak a little here to it.

In the Temple deſcribed by Ezekiel, we read that the Cherubims which were placed on the inſides of it, between the Palm-Trees, had two faces.(p)(p)Ezek. 41.19.Ezek 41:19 The face of a man was toward the Palm-Tree on the one ſide, and the face of a young Lion toward the Palm-Tree on the other ſide. Whereby we learn that the Cherubims in the Temple were of that form, which was repreſented to him, in a Viſion in the firſt Chapter, with four faces: two whereof are here expreſſed; the other are ſuppoſed to be ſwallowed up on the inſide of the Walls, and we are to conceive them to have been the face of an**Eze. 1.10.Ezek 1:10 Oxe and an Eagle, on the other ſides.

Ver. 5.The ſhape and lineaments of their bodies were like to men; but differing in four things, their heads, feet, and in that they had Wings, and were full of Eyes.

Ver. 4.The Viſion, we read, came out of the North: and ſo the firſt and principall face of that Cherub, of the four that ſtood in a ſquare, looked Southward on Ezekiel, and was the face of a Man: on the right ſide, the face of a Lion; on the left ſide, the face of an Oxe; and behind, the face of an Eagle.

Herein, as to the denomination of the right and left ſides of the Cherubim, we are to conceive of it as derived from man, who if he look to the South (as one of theſe in the Viſion) his right hand is toward the Weſt, his left to the Eaſt.

Now then, ſeeing the principal face is the humane, as derived from the moſt noble of the four Creatures; and whereas we read that the Cherubims on the Mercy-Seat did look down upon it, let us conceive it to be meant of their humane face.

That Cherub then, that ſtood on the North end of the Propitiatory, with its man's face looking down upon it; had its Lions or right-ſide face Weſtward; its Oxe-face Eaſtward, or down the Sanctuary to the Court of the Prieſts; its Eagle's face Southward. The other Cherub, annexed to the Propi…iatory on the South-ſide, had its Lion's face Eaſt, toward the Sanctuary; its Oxe's face Weſt; its Eagle's North; and its Man's face South, and downward on the Covering of the Ark.

The two Cherubims which ſtood upon the ground, and were of Solomon's making, looked with their faces toward the Sanctuary Eaſtward, as was ſpoken to ſuprà pag. 61: which, If we apprehend (as 'tis moſt probable) to be meant of their humane faces; then did their right ſide or leonine face look Southward; their face like an Oxe on the left ſide, Northward; and the Eagle-face Weſtward.

p. 257But as to theſe appearances, it's probable that they were not faces, carved upon four ſides of one head; but as it is obſerved by(q)(q)Temple in Chriſt's time. p. 245. Dr. Lightfoot, ſpeaking larger of this matter: they had four diſtinct heads ariſing from the Neck, as the words of the eleventh Verſe ſeem clearly to import, foreign thus rendred by Arias Montanus foreign Et facies eorum & alae eorum disjunctae deſuper: Both their faces and their wings were disjoyned upward. So the word foreign is uſed generally, to ſever, Judg. 4.11. and to divide, Gen. 10.5.

Their wings were ſix, as the Prophet(r)(r)Iſa. 6.1, 2.Isa 6:1Isa 6:2 Eſay numbers them, in reſpect to the Seraphims, the ſame with theſe, for it was a Temple-Viſion: with two he covered his face, with two he covered his feet, and with two he did fly. The like we read in the(ſ)(ſ)Rev. 4.8.Rev 4:8 Revelation of St. John, of the four Beaſts that were about the Throne. It's true, it cannot be inferr'd directly from the Viſion of Ezekiel, in the firſt Chapter, that the Temple-Cherubims were of the ſame form with his there deſcribed. But a very probable conjecture may be thence raiſed upon this account, that as he deſcribes there the Firmament like Cryſtal, and very terrible, which was over the heads of the Cherubims:**Ver. 22. and upon that Firmament, a Throne of Saphire; and in the Throne, the appearance or likeneſſe of a Man: From his Loyns upward the appearance was of fire of the colour of Amber, and downward as bright flames,(t)(t)Ver. 27. & cap. 8.2. and round about the Glory was like the Rainbow. This was no other then the Throne and Seat of God's Majeſty, as he was pleaſed in a Viſion to repreſent it to the Prophet: So had the Lord his Seat and Throne upon the Wings of the Cherubims over the Ark.

But whereas there is mention made of(u)(u)cap. 1. ver. 16. cap. 10.9. four wheels of the colour of Beryl within the four living Creatures, (For ſo(x)(x)Cornel. A-lapide in Ezec. c. 1. p. 16. edit. Paris 1622.Ezek 1 A-Lapide moſt properly placeth them: For the Prophet having fully viewed and deſcribed the Cherubims, ſeems to ſpy as it were beneath between their legs upon the Earth theſe wheels ver. 15. as fitted to ſuſtain the Chariot of the viſionary Glory. Beſides,(y)(y)cap. 10. ver. 6. ver. 11. the fire was within the wheels which were within the Cherubims, as the vulgar Latine tranſlates it, and ſo the Syriack alſo. Beſides in the 11th ver. the wheel is ſaid to follow the face, that is moſt probably of the Cherubim.) In the like manner the Ark, God's Throne in the Temple, though we read not that it had wheels; yet there is ſomewhat alluſive to it, in that there is mention made of a(z)(z)1 Chron. 28.18.1 Chr 28:18 Chariot of Cherubims, wherein God's Majeſty is ſaid to ride: Nay, the Throne of God is expreſly ſaid to have wheels, Dan. 7.9.

Further, as the Throne of God in heaven, is deſcribed by John: (which was ſhadowed forth by the Oracle as hath been declared) we read of four beaſts like to thoſe in Ezekiel, having ſix wings.

In theſe excellent viſions there ſeems ſtrong alluſion to the forme, ſhape, and acceſſary Ornaments of the Temple-Cherubims: although I confeſſe they do not neceſſarily evince it.

The remaining deſcription of their(a)(a)c. 1. v. 8. having hands between their wings, and that their whole body, backs, hands, and wings, were full of(b)(b)c. 10.12. eyes, and of their(c)(c)See their picture in A-Lapide's title to Iſaiah. feet being like Calvesfeet: muſt be built upon the ſametion

But to leave the deſcription of them: and proceed to the myſtical expoſition of the Cherubims, in whatever form it was that they were made.

By the former Key we muſt proceed to open the Myſtery of theſe Cherubims. For having aſſerted and manifeſted, by the Epiſtle to the Hebrews, that the Oracle wherein they ſtood, did typify heaven whereinto Chriſt is entred once for all to make interceſſion for us: it ſeems we muſt interpret theſe curious Attendants upon the Ark, of ſome Perſons that wait upon God's p. 258Majeſty and Chriſt in heaven. To this end and purpoſe the Apoſtle Peter leads us by the hand into the explication of them, telling us that [foreign] the ſufferings of Chriſt, and his mediation for us under the Goſpel, and the ſending the Spirit from heaven, are ſuch, foreign, as into which the Angels deſire earneſtly to ſtoop down and look into, …s they did of old upon the Mercy-Seat.

But before I proceed to enlarge in this point, I muſt lay one Objection out of the way: wherein ſome labour to ſhew that the four living Creatures in Ezekiel, and the four beaſts in John, are not to be meant of Angels, eſpecially in the laſt, (which they deem parallel to the former); for two Reaſons.

1. Becauſe Angels are mentioned as diſtinct from the Beaſts, Rev. 5.11. and ſo Rev. 7.11.

To which I anſwer, That it doth not follow, that therefore the four Beaſts are not Angels, becauſe they have not the ſame denomination with the reſt; but the name of Beaſts: For this name is given to them by way of alluſion to the figures of them mentioned in the ancient Viſions of Ezekiel: which are generally, by the moſt learned Interpreters, expounded of Angels, who, for their Eyes and Wings, their wiſdom, knowledge, and ala…rity to do God's Will, are ſo reſembled. So that although there is mention made of many Angels round about the Throne beſides theſe: even as in the Temple-Walls there were carved Cherubims, and on the Veil likewiſe; ſuch might denote the wonderful company of theſe winged Meſſengers, that are diſpatcht as miniſtring Spirits for the heirs of ſalvation: yet theſe might denote the conſtant attendance of ſome of the Angels neerer the Throne; ſuch as did give the ſeven Golden Vials to ſeven other Angels, Rev. 15.7.

But 2ly, Whereas the Beaſts together with the Elders are alledged to have ſaid that they were redeemed to God by the blood of the Lamb:Rev. 5.9.Rev 5:9

To that I anſwer, That the Angels may in ſome ſort count themſelvs happy by the benefit of Chriſt's blood, as to conſervation in their Eſtate, being called elect Angels: 1 Tim. 5.21. Eph. 1.22.1 Tim 5:21Eph 1:22and Chriſt himſelf ſaid to be a head to principalities and powers. Beſides, if we ſtrictly examine the Grammar of the eighth verſe in Rev. 5. the Text ſaies, Every one of them had Harps and golden Vials, where the words in the Greek are [foreign] in the Maſculine Gender, referring to foreign the Elders, the more immediate Antecedent, and not to foreign or the four Beaſts which is the Neuter Gender. Accordingly in the Temple at the time of Sacrifice, in which the Alluſion harpeth, we know that the Levites ſang and played with Inſtruments according to their 24 Courſes in which they did Miniſter: which denoted the 24 Elders. But I ſhall not rigidly inſiſt upon this: although we find a ſet number of ſealed ones harping before the Throne and the four Beaſts,Rev. 14.3.Rev 14:3 and the 24 Elders in another place: it being very improper to aſſigne the tranſmiſſion of the work of the powring out the ſeven Vials to Angels, by the Miniſters of the Word round about the Throne, as was mentioned cap. 15.7.

Pſal. 68.17. Act. 7.53. Gal. 3.19. Heb. 2.2. Mat. 18.10.Ps 68:17Acts 7:53Gal 3:19Heb 2:2Matt 18:10Wherefore ſeeing that in Scripture the Angels are mentioned to be neer God. The Chariots of God are 20000, even thouſands of Angels, the Lord is among them as in Sinai, in the holy place: who gave forth the Law by the diſpoſition of Angels; and who are they that alwaies ſtand before the face of our heavenly Father, but thoſe glorious Angels?

Their faces then, of a Man ſignified Wiſdom: of a Lion, boldneſſe and courage: of an Oxe, laboriouſneſſe, induſtry, and patience: of an Eagle, ſwiftneſſe and alacrity in performing the Will of God.

1 King. 8.7.1 Kgs 8:7Now, although I muſt confeſſe, one place imports clearly, That the Temple-Cherubims had but two Wings: yet to ſpeak by alluſion to the other places mentioned: With two Wings they cover their faces, as being not able to behold p. 259the radiancy of divine Glory: with two they cover their feet, that is, in a modeſt expreſſion what may be gueſſed at, ſhewing that the Angels are not pure in his ſight: with two they flew on the meſſages of God.

They were full of eyes, ſhewing the acuteneſſe, perſpicacity and ſharpneſs of ſight:(q)(q)Zec. 4.10. they are the eyes of the Lord, that run to & fro throughout the Earth.

They had Calves feet, dividing the hoof, alluding to the clean Beaſts in the Levitical Law: ſo that, though three of their ſhapes were beſtiall, as thereby denoting ſome excellent properties in the Angels which we find in each of theſe Beaſts, whoſe faces they bore: and although the Lion and the Eagle be unclean, yet the feet did ſhew that theſe Creatures were clean: that is, holy and unſpotted Angels ſtanding before the Throne.

(r)(r)Cramer. ſchol. Proph. part 1. p. 348Some ſpeaking of the Cherubims on the Ark expound them of the two Teſtaments looking upon Chriſt: But we ſhall let paſſe that and many other conjectures in ſilence, and ſpeak onelyonly to that of Angels.

Their looking one toward another, might hint forth their intuitive knowledge, mutual love, concord and harmony. Yet as they look down on the(ſ)(ſ)Exod. 25.20Exod 25:20 Mercy-Seat, it denoted, firſt their inability to behold directly the Glory of God's face who dwelt between their wings. But as the Glory of God did reflect upon the ſhining golden Mercy-Seat: ſo they beheld it; to note that the very Angels themſelvs cannot ſee the face of God and live, unleſſe as it is reflected by Chriſt the Mediator.

In the Temple there were two more then thoſe upon the Ark, which it ſeems ſtood upon the ground. Unto which four it is probable that St. John doth allude in his Revelation, concerning four Beaſts near the Throne, of which we toucht before. But why the number was increaſed in Solomon's daies, it is hard to ſay,Weemſe vol. 3. part 1. unleſſe it might be a Typical Prophecy of the increaſe and augmentation of the Church after the true Solomon ſhould appear: and conſequently, that on the Churches behalf more Angels might attend the Throne to carry the manifold Meſſages of Mercy and Goodneſſe from the Throne of Grace toward the increaſed number of the Faithful. And indeed, it is worth the minding, that theſe two new Cherubims in Solomon's Temple ſtood with their Wings ſtretcht out over the other two, and with their faces looking downward toward the Temple,Heb. 1.14.Heb 1:14 declaring the readineſſe of their poſture to be employed as miniſtring Spirits, for the heirs of ſalvation in the myſtical body of the Church.

Beſides theſe things, In the daies of Moſes was laid up within the Oracle the Deuteronomion or Book of the Law: But whether or no in the Temple,Deut. 31.26. 2 Kin. 24.8.Deut 31:262 Kgs 24:8 it cannot be decided; yet under Joſiah's famous Reformation, Hilkiah the High-Prieſt found the Book of the Law in the Houſe of God,(t)(t)2 Chr. 34.14.2 Chr 34:14 given by Moſes. But whether or no the foreign, or a Tranſcript, or what part of the houſe it was found in, it is not expreſt. If it were laid in this Oracle, it ſignifies, That all tha Laws of the People of God, both ceremonial and judicial as well as morall, do flow from him, and continue alwaies before him.

As for the Pot of Manna, which we read of in Moſes's Tabernacle, it ſeems probable it was brought up to the Temple by that expreſſion,1 Kin. 8.4.1 Kgs 8:4 that All the holy Veſſels that were in the Tabernacle did the Prieſts and the Levites bring up; and beſides,Exod. 16.32, 33.Exod 16:32Exod 16:33 at the firſt it was commanded to be laid up by the Teſtimony (that is the Ark) to be kept for the future generations.

That Manna did Typify Chriſt, is a moſt clear and generally granted aſſertion: Seeing our Lord applies the Manna to himſelf, Joh. 6.32, 48. &c. and the Apoſtle in the 1 Cor. 10.3. as he calls it ſpiritual food, and the Water out of the Rock, ſpiritual drink, applies it to Chriſt expreſly; who is called p. 260foreign,(u)(u)Rev. 2.17.Rev 2:17 Hidden Manna, and ſo termed in reference to the Type: for firſt of all, a(x)(x)Num. 11.9.Num 11:9 Dew fell upon the ground, and the Manna upon it. Then upon the Manna lay another Dew, for when the(y)(y)Exod. 16.14.Exod 16:14 Dew was gone up, there lay a ſmall round thing on the face of the Wilderneſſe: So it ſeems it lay between two clean ſheets of Dew. Beſides, it was literally hidden alſo; For a Homer of it was laid up near the Ark. The Soul that inwardly feeds upon Chriſt in the promiſe, hath food the World knows not of, and his(z)(z)Col. 3.3.Col 3:3 life is hid with Chriſt in God.

It denotes then that Chriſt in the food of life, and as It came down from heaven, ſo did Chriſt in his Incarnation. But it was carried into the Oracle the Type of heaven: to ſhew, that Chriſt after his Incarnation is aſcended up to God again, and as it was put in a golden Pot, a Veſſel aſſumed (for bodies are ſometimes called(a)(a)1 Sam. 21.5. 2 Cor. 4.7. Rom. 9.22.1 Sam 21:52 Cor 4:7Rom 9:22 Veſſels in Scripture) ſo the golden Pot might denote the unſpotted and pure Humanity.

But here, before I proceed: ſeeing we have food laid up in the Oracle, and, as we ſhall ſee anon, (in the Sanctuary) there was bread on the Table: let's inquire what might be the difference. I anſwer, This Manna did ſignify Chriſt, the true ſacramental bread, the(b)(b)Joh. 6.51.John 6:51 living bread. The Shew-bread in the Sanctuary denoted the doctrinal Bread, or bread of the Word, given forth by the Prieſts and Miniſters to the People: Whereof more anon.

Let's then compare this Manna with Chriſt, the true Bread of Life.

1. Of the Name of Manna there are three accounts uſually given.

The firſt Derivation is from foreign numerare, to number, diſtribute, or ſet out a portion. For every one had his(c)(c)Exod. 16.16. Ver. 18.Exod 16:16 Homer of it in a day. He that gathered much had nothing over, and he that gathered little had no lack. That is, when the Father of the Family came to diſtribute a Portion to each, he ſet out a Homer to every head. To which the Apoſtle Paul alludes in the citation of this place, when exhorting the richer among the Corinthians to help the poor out of their abundance, that there might be(d)(d)2 Cor. 8.14.2 Cor 8:14 equality: as of old among the Iſraelites, God would have thoſe that gathered more Manna then others, to ſupply the want of ſuch who had gathered leſſe. So among Chriſtians, God would have thoſe that are rich by his bleſſing on their labours, to aſſiſt the mean and poor with their riches. But whereas(e)(e)Exod. 4.16.Exod 4:16 our Tranſlation ſaies, The People ſhall go out and gather a certain Rate, a(f)(f)Dr. Gell. on the Pentateuch. p. 224 &c. Ver. 16. learned man rendring the words more ſtrictly according to the Originall [foreign The Word of the day in its day] conceives that the Spirit of God points at a myſtical Underdanding of the Manna, and that it did ſignify the bread that was to come down from heaven; and accordingly ver. 16. where we tranſlate [This is the thing] he following the Hebrew praeciſely, foreign tranſlates it, This is the Word; and cites Arias Montanus turning it, Hoc eſt Verbum; the Vulgar, Hic eſt Sermo; the Seventy, foreign; and the Chaldee paraphraſe, foreign Hoc eſt Verbum, This is the Word, and in the Verſe before, foreign This is that Bread, as our Lotd ſpeaks of himſelf,Ver. 15. I am that Bread foreign, even the Bread of Life.

A ſecond derivation of the Word is from the ſame root foreign parare praeparare; to prepare or provide: It being ſuch a Bread as was prepared of God without the Iſraelites toyle and labour.

The third and moſt probable is from the Interrogative in the 15th Verſe, foreign Man-hu, Ver. 15. Deut. 8.3.Deut 8:3Quid hoc, What is this? For they knew not what it was. So Moſes told them afterward: He fed thee with Manna, which thou kneweſt not, neither thy Fathers &c. and verſ. 16. He fed thee in the Wilderneſſe with Manna which thy Fathers knew not. There be that have mentioned a fourth from foreign Donum, as a gift of God. Joh. 4.10.

p. 261On all theſe accounts Christ anſwers to Manna: For as that was given out by portion; ſo to every one is given Grace,(a)(a)Eph. 4.7.Eph 4:7 according to the meaſure of the gift of Chriſt. As that was prepared and(b)(b)Neh. 9.20.Neh 9:20 given by God; ſo 'tis the Father (ſaith our Lord) that(c)(c)Joh. 6.32.John 6:32 giveth us the true bread from Heaven. Laſtly, As the Iſraelites knew not Manna to be the bread, which God had(d)(d)Exood. 16.12. promiſed to give; So neither did the Jews in our Lord's time know him whom the Father had (e)(e)Joh. 6.27.John 6:27ſealed and ſent: For they(f)(f)Ver. 41.42. murmured at him, becauſe he ſaid, I am the bread that came down from Heaven: and they ſaid, Is not this Jeſus the ſon of Joſeph, whoſe father and mother we know? How is it then that he ſaith, I came down from Heaven?

Secondly, As to the Quantity or bigneſs of each grain of Manna,(a)(a)Exod. 16.14.6.31.Exod 16:14Exod 16:6Exod 16:31 Behold upon the face of the Wilderneſs, there lay a ſmall round thing; as ſmall as the hoar-froſt on the ground and it was like(b)(b)Numb. 11.7.Num 11:7 Coriander-ſeed, which ſome have tranſlated by Muſtard-ſeed: but the Greek foreign in the Lxx: doth confirm our Tranſlation. However in its being compared to congealed drops of dew and Coriander-ſeed: we ſee how ſmall and contemptible a thing it was, to the outward eye. So was Chriſt deſpiſed of the world and rejected of (c)(c)Iſa. 53.3:Isa 53:3men.

Thirdly, The Figure or outward ſhape of Manna was round, as we read in that verſe of Exod. 16. Whereby ſome would have the perfection of Chriſt to be ſet forth by that capacious Figure. But 'tis not good to fetch bloud out of Types by too much ſqueezing.

Fourthly, The colour of Manna. It was like Coriander-ſeed, for its littleneſs, and(d)(d)Exod. 16.31.Exod 16:31 white, the colour thereof being as the (e)(e)Numb. 11.7.Num 11:7colour of Bdellium. The ſeed of that Coriander which grows with us, when ripe, is of a whitiſh colour, tending to yellow. Some report, that its colour is not white, to wit, of ſuch as grows in the Eaſtern parts of the world; and therefore(f)(f)In veec foreign Pagnine citing a Rabbi conceives that the Text muſt be thus pointed and paraphraz'd. It was like Coriander-ſeed, (that is) for its littleneſs and roundneſs, and it was white, not that it was like to Coriander for colour, For its colour was as Bdellium. Some out of(g)(g)l. 12. c. 9. Pliny expound this Bdellium to be the gum of an Arabian tree: But its plain by him that the tree and the gum was black, but tranſparent, being of a dark-red turning to(h)(h)Wicked Antedotarm p. 371. Edit, 1642. black, and ſo cannot be the thing this Manna is compared to. Others, becauſe the Lxx. do tranſlate foreign by foreign conceit it to have been of the colour of Cryſtal, tranſparently white. But others will have it to be a Pearl-Margarite white and round, ſuch as we ſometimes find in ſhell-fiſh. To which purpoſe there is a ſtory related by a Jew in his(i)(i)Benjamin Itinerar. pag, 105. Itinerary, that on the 24 of Niſan, they take rain when falling upon the waters, and ſhut it up in a veſſel, and let it down to the bottom of the Sea: then about the middle of the monethmonth Tizri, they let down men with ropes and bring up the veſſel, and finding little creeping creatures in it, they cut them open & take out this Pearl, which they call Bdellium. It ſeems by the coaſting of his journies, that this place was not far from Ormuz near the mouth of the Perſian gulf; It was a Town on the Arabian or weſt ſide of that gulf(k)(k)Purch. Pilg. part. 1. pag. 237. more North then the Iſland Baharem. Although its more then probable that the foreſaid ſtory is corrupt, yet**Polon. Polyhiſt. cap. 56. p. 432. ed Lug. Bat. 1646. there was a ſort of ſhell-fiſh taken up thereabouts, wherein they found theſe Pearls, and call'd them by the name of Bdellium: and that which is remarkable, that the next place in the Jews Itinerary,**Ammian Marcellus. pag. 172. is foreign to Havilah, (a)(a)Gen. 2.12.Gen 2:12the place where (as Moſes tells us) was found the Bdellium and the Onyx ſtone. From all which we learn, that the grains of Manna were round, ſome what tranſparent and(b)(b)Barthol. de luce. animal. p. 132. white.

To apply it briefly to Chriſt. Whiteneſs of old was the Emblem of innocency, ſincerity, and beauty. Innocency; and therefore there runs a promiſe, p. 262that when God pardons his people(c)(c)Iſa. 1.18.Isa 1:18 their ſins ſhall be as white as ſnow; ſo the Saints that are made Prieſts unto God, are reſembled in their glorified eſtate, to be habited like the Prieſts of old, in(d)(d)Rev. 7.13.19, 18.Rev 7:13Rev 7:19Rev 7:18 white ſinnen.

Sincerity and Integrity; and therefore the Judges of old rode upon(e)(e)Judg. 5.10.Judg 5:10 white Aſſes. And in the Viſion of Daniel, the Ancient of Dayes coming to judgment, is repreſented with a garment as(f)(f)Dan. 7.9. Rev. 20.11.Dan 7:9Rev 20:11 white as ſnow, ha…ing a white Throne ſet for him. For Beauty: the mixture of white is a great Ingredient of beauties Panegyrick. My Beloved (ſaith the Spouſe) is(g)(g)Cant. 5.10.Song 5:10 white in the firſt place, and alſo ruddy; And the other ſide the Bridegroom commends his Spouſe to be(h)(h)Cant. 6. 1 Pet. 2.22.Song 61 Pet 2:22 fair as the Moon. In all which reſpects, Chriſt is the chiefeſt among ten Thouſand * an unſpotted Lamb; Innocency and Purity being fully in him.

Fifthly, As to the taſte of Manna, it was like(i)(i)Exod. 16.31.Exod 16:31 wafers made with honey, and like freſh oyl. Which Ainſworth conceits to be thus underſtood: that when it was freſh gathered and uncooked, it taſted like ſweet Wafers: but when baked or otherwiſe prepared, it taſted like oyl. For its pleaſant and moſt delicious ſweetneſs,(k)(k)Numb. 11.8.Num 11:8 Nonnus in his Paraphraſtical Verſion of John, calls it the bread, foreign of Honey dropping ſnow. In another place foreign, famous hony-flowing Manna, and foreign the bread of Heaven, or, as the Pſalmiſt, Angels food. Whatever Manna was to the Iſraelites: ſure we are, nothing ſo ſweet and pleaſant to a gracious ſoul, as the(a)(a)Cant. 1.2.Song 1:2 kiſſes of Chriſts mouth, for his love is better then wine. O taſte and ſee, ſayes the Pſalmiſt, that the(b)(b)Joh. 34.8. Lord is good. His mouth is most (c)(c)Cant. 5.16.Song 5:16ſweet, yea he is altogether lovely; and this they cannot but experimentally affirm, if ſo be they have (d)(d)1 Pet. 2.3.1 Pet 2:3taſted, that the Lord is gracious. How(e)(e)Pſalm 119.103.Ps 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)(f)Luke 1.36.Luke 1:36 power of the Holy Ghoſt. Manna was divided equally among the Iſraelites: So Chriſt gives out himſelf without(g)(g)Act. 10.34.Acts 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)(h)John 1.16.John 1:16 fulneſs have all we received, even grace for grace. Its call'd the(i)(i)Pſalm 73.24.Ps 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)(k)Luke 2.8.Luke 2:8 night, in the night of Jewiſh Ceremonies, but toward the dawning of the Goſpel-morning. Whereof Paul ſpeaks(l)(l)Rom. 13.12. Dr. Taylor of Types: pag.Rom 13:12, 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. 'Tis 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. 'Tis of (m)(m)Eph. 2.9.Eph 2:9gift, that no man ſhould boaſt. For(n)(n)Rom. 3.27.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. p. 263I 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.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. Its 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.Ps 8:3the 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.Exod 6:6Exod 6:15Exod 6:16Exod 6:1Ps 77:15Luke 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.Hos 2:14Hos 2:15 It rained, to note its plenty: & a double portion on the 6th. day, to ſignifie our fulneſs of it in the la…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,Luke 5:24 is not only intimated the annexion of the Divinity …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.

p. 264Manna, when gathered, if not eaten before the morning, putrefied, and bred worms and ſtank. If we do only gather the word by hearing, and not preſently feed upon it by Faith, and digeſt it in a holy life, it will be of no value nor efficacy o our ſouls—But ſo much of Manna.