of sijne on which God wrote, with his own finger, the Ten Com. mandments. 1 Kings viii. 9. The ark was the chief thing about the tabernacle. It is the first thing Moses was commanded to make. Exod. xxv. When Israel brought the ark into the field of battle, the Philistines cried out, “God is come into their camp." It was for the ark of God that Eli's heart trembled ; and when his daughter-in-law died, she called her child Ichabod, saying, “ The glory is departed from Israel, for the ark of God is taken." i Sam. iv. 13-22. It was for looking into the ark of God that God smote the men of Bethshemesh. 1 Sam. vi. 19, 20. It was for putting out his hand to touch the ark of God that Uzzah died. 2 Sam. vi. 6. It was the ark of God that brought such blessing into the house of Obed-edom. 2 Sam. vi. 11. When Solomon bad built the temple, all was incomplete until the ark was brought into it; as it is written in the 132d Psalm, ver. 8, “Arise, O Lord, into thy rest; Thon, and the ark of thy strength."

Although we have no express warrant in the word of God, yet I have no doubt that the ark was intended to represent Christ the fulfiller of all righteousness.

Jeremiah spake of Him, xxiii. 6, “ This is his name whereby He shall be called, The Lord our righteousness ;” and in the 40th Psalm He says to the Father (ver. 8), “I delight to do thy will, O my God; yea, thy law is within my heart." And thus, when He came, He told John, “It becometh us to fulfil all righteousness." And Paul tells us, “By the obedience of one shall many be made righteous,” Rom. v. This is the main thing in the gospel, just as the ark was the main thing under the law. Withont the ark, the tabernacle was but an empty form. Without Christ, our lawfulfilling righteousness, religion is but a form and a shadow.

Is the Lord our righteousness the main thing in your soul? Has the ark of God its proper place in your heart? “Arise, O Lord, into thy rest; Thou, and the ark of thy strength."

(3.) The hidden manna.--"Wherein was the golden pot that had manna.” When God led Israel through the wilderness, “He fed them with the corn of heaven; man did eat angels' food." He rained down manna on them every morning for forty years. At that time God commanded them to preserve an omer of it (enough for one person in a golden pot, “ that they may see the bread wherewith I have fed you in the wilderness," Exod. xvi. 32. Paul here tells us it was kept in a golden pot, beside the ark within the veil.

There can be no doubt that the manna was a type of Jesus the nourishment of his people. The bread of God is He which cometh down from heaven and giveth life unto the world. “I am the bread of life,” John vi. 33. But the hidden manna represented Christ within the veil; and, accordingly, the promise to him that overcometh in the church of Smyrna runs thus: “ To him that overcometh will I give to eat of the hidden manna,” Rev. ii. 17. Jesus is not to be our food only in the wilderness, but in eternity; we shall still feed on that hidden manna—that bread of God.

(4.) Aaron's rod.—“And Aaron's rod that budded.” This rod was originally the branch of an almond tree, which Moses cut in the wilderness. It became his shepherd's rod. It was the same which God changed into a serpent (Exod. iv. 3-17), and made it the wonder-working rod. By it the waters were made blood, the Red Sea was divided. By the same rod the rock was smitten at Meribal, and gave drink to the many thousands of Israel-Exod. xvii.; and by it the rock was smitten a second time, when Moses spoke unadvisedly with his lips. Num. xx. 9. The same rod was laid up before the Lord in the rebellion of Korah (Num. xvii.), to prove that the priesthood belonged to the family of Aaron. “ It budded, and brought forth buds, and blossomed blossoms, and yielded almonds.” And God commanded it to be kept in the holiest of all, as a token against the rebels. We have no positive Scripture authority for saying that this rod represented Christ; and yet who can doubt it? Originally an almond wand, growing in the wilderness, it represents Jesus, the root out of a dry ground, without form or comeliness, having no beauty that we should desire Him—the man whose name is the Branch.

As the wonder-working rod, it represents Jesus the power of God mighty to save, mighty also to destroy ; doing as never mau did, and speaking as never man spake, so that the people said, “ It was never so seen in Israel.”

As smiting the rock, it represents Jesus as the Priest pouring out his soul unto death, submitting to the stroke of his own holy law, consenting to his own death, and bringing out streams of life from his own wounds.

As blossoming and bearing almonds before the Lord, it represents the root out of a dry ground becoming a fruitful vine. It represents the fruitfulness of Jesus' priesthood—that his sufferings are now past, that He blossoms within the veil.

(5.) The mercy-seat.—This was a lid or covering to the ark of pure gold, of the same length and breadth as the ark itself. Exod. xxv. 17. It was the only lid which the ark had, and it fitted in exactly, so as to cover it close. The two cherubims stood upon it, being of one piece, beaten out of the same pure metal. It was

upon this lid that the bright cloud, which showed a present God, rested, so that it was called the mercy-seat.

There can be no doubt that this was intended to represent Christ our propitiation. First, He is called by this very name, Rom. iii. 25, where the word rendered“ a propitiation” is literally “ a mercyseat.” Second, The mercy-seat was sprinkled with blood. The blood of the bullock and the blood of the goat was sprinkled on the mercy-seat, and before the mercy-seat upon the ground. Lev. xvi. 14, 15. We are nowhere told that the blood was ever wiped off that golden mercy-seat, so that there can be no doubt it was kept perpetually stained with the blood. The bright shining gold of the mercy-seat was kept constantly dimmed with the blood, and the ground before it was kept always stained with the same. Third, It was the meeting-place with the sinners. " There will I meet with thee, and commune with thee from off the mercy-seat," Exod. xxv. 22. It is the same with “ the throne of grace." "Let us come boldly to the throne of grace, that we may find mercy,” Heb. iv. 16. Sinners, have you come to this mercy-seat, this throne of grace, this propitiation—all washed with blood ? It is here God is willing to meet with you, and bless you, and do you good. Through this man is preached unto you the forgiveness of sins.

(6.) The cherubim. " And over it the cherubim of glory shadowing the mercy-seat.” The cherubims were first seen at the entrance of the garden of Eden, one on each side of the flaming sword that kept the way of the tree of life. Moses was commanded to make two of gold. Exod. xxv. 18. They were to be beaten out of the mercy-seat, of the same piece of metal; they were to stand upon the mercy-seat, their wings overshadowing it, and their faces bending toward it. The same creatures seem to be described by Isaiah, as seraphim standing above the throne; and by Ezekiel, as bearing God's throne-Ezek. i. 10; and by John, as standing round it. Rev. iv.

It is now generally agreed by interpreters, that the cherubims were emblems of the church of the redeemed in heaven. First, They were of one piece with the mercy-seat, even as the church is united to Christ. Second, They stood upon the mercy-seat, sprinkled with blood; they have no other standing. The blood that was sprinkled on the mercy-seat sprinkled them aiso. Third, They gazed down upon the mercy-seat, even as the redeemed shall spend eternity in beholding that amazing propitiation, which brought glory to God in the highest, and peace to guilty men. Fourth, They are the dwelling-place of God. “Thou that dwellest between the cherubim,” Ps. Ixxx, 1 ; literally, Thou that inhabitest the cherubim. But this is said to be the privilege of the redeemed alone. “An habitation of God, through the Spirit.” Ye are the temple of the living God. Fifth, They sing, Thou hast redeemed us. Rev. iv. Are you ever to be in heaven, dear friends, you must stand there like the cherubims, your feet upon the bloodstained mercy-seat, your eyes fixed on Jesus, our ever-fulfilling Saviour ; dwelt in by God, and singing : “ Thou hast redeemed me.”

III. Let us consider now the meaning of the chamber itself, " The holiest of all.” It typified three things.

(1.) Christ. He was the true holiest of all. Dan. ix. 24. The veil is expressly said to be his flesh. Heb. x. 20. The bright cloud, dwelling in frail boards and curtains, represented God manifest in flesh.

(2.) The gracious presence of God.—This it undoubtedly means. Heb. X. 19: Having boldness to enter into the holiest. Believers are there invited to draw near into the holiest-to Him that dwelleth between the cherubims. It is here we are invited to pour out our hearts to God. Have you learned to spend much of your time within the veil ? You would be less moved by all the changes, and bereavements, and disappointments of a passing world. Heb. iv. 16-throne of grace: mourners come, draw near and pour out your sorrows there.

(3.) Heaven itself.-" Into heaven itself,” ver. 24. Proved also by the promise of the hidden manna : “Which hope we have as an anchor of the soul, sure and stedfast, and which entereth in within the veil,” Heb. vi, 19. Christ is the sum of heaven. He is the ark in which God's law eternally dwells—the mercy-seat where we shall ever meet with God. He is the hidden manna on which we shall eternally feed. He is the rod that budded—the true vine that shall nourish us to all eternity.

Just as the cherubim there stood gazing on the mercy-seat, and on the bright cloud that covered it; so the redeemed shall spend eternity in beholding the glory of God in the face of Christ Jesus. Are you to enter there? you must have blood, the blood of Jesus, in your hand. You must have the smoke of the incense around you, and the white linen coat girding you. Thus and thus only will you enter into glory. Even in heaven we must be covered with Christ's death and righteousness. You must live in Christ, and die in Christ, and spend eternity in Christ.

PIECES ALREADY PUBLISHED.

EVIDENCE ON REVIVALS.

ANSWERS TO QUERIES ON THE SUBJECT OF THE REVIVAL OF

RELIGION IN ST PETER'S PARISH, DUNDEE.

Submitted to a Committee of the Presbytery of Aberdeen.

In December 1840, the Presbytery of Aberdeen appointed a com mittee to inquire into the Revivals which had recently occurred in different parts of the country, or were taking place at that time. The committee, besides hearing evidence viva voce, issued queries which were sent, amongst other ministers, to Mr M Cheyne. The following are copies of these queries, and of his answers :

"I. Have Revivals taken place in your parish or district; and if so, to what extent, and by what instrumentality and means?

“II. Do you know what was the previous character and habits of the parties?

"III. Have any who are notorious for drunkenness, or other immoralities, neglect of family duties or public ordinances, abandoned their evil practices, and become remarkable for their diligence in the use of the means of grace?

“IV. Could you condescend on the number of such cases ?

“V. Has the conduct of any of the parties been hitherto consistent; and how long has it lasted?

“ VI. Have the means to which the Revivals are ascribed been attended with beneficial effects on the religious condition of the people at large ?

“ VII. Were there public manifestations of physical excitement, as in audiblo sobs, groans, cries, screamıs, etc. ?

“ VIII. Did any of the parties throw themselves into unusual postures ?

" IX. Were there any who fainted, fell into convulsions, or were ill in other Texpects?

“X. How late have you ever known Revival meetings last ?

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