dlestick before the Lord, and Aaron did so: he lighted the seven lamps thereof, as the Lord commanded Moses."

What is a lamp or candlestick to us if there be not light thereon? and how lighted without fire? and how shall we take up coals to light the lamps withal if we have not tongs prepared for that purpose?

With these tongs fire also was taken from off the altar and put into the censers to burn sweet incense with before the Lord. The tongs, then, were of great use in the temple of the Lord.

But what were the tongs a type of?

The altar was a type of Christ, the fire of the Holy Ghost; and these tongs were a type of that holy hand of God's grace by which the coals, or several dispensations and gifts of this Holy Ghost, are taken and given to the Church and to her members for her work and profit in this world.

Tongs, we know, are used instead of fingers; wherefore Aaron's golden tongs were a type of Christ's golden fingers. Song v. 14.

Isaiah saith, That one of the seraphims flew to him with a live coal in his hand, which he had taken with the tongs from off the altar. Here the type and antitype-to wit, tongs and hand-are put together. Isa. vi. But the prophet Ezekiel, treating of like matters, quite waives the type, the tongs, and speaketh only of this holy hand. And he spake to the man clothed with linen, and said, Go in between the wheels under the cherub, (where the mere-seat stood, where God dwelt,) and fill thy hand with coals of fire from between the cherubims."

Thus you see our golden tongs are now turned into a golden hand-into the golden hand of the man clothed in linen, which is Jesus Christ, who at his ascension received of God the Father the Spirit in all fulness, to give, as his divine wisdom knew was best, the several coals or dispensations thereof unto this Church, for his praise and her edification. Matt. iii. 11; Acts ii.

It is by this hand also that this holy fire is put into our censers. It is this hand also that takes this coal wherewith to touch the lips of ministers, that their words may warm like fire; and it is by this hand that the Spirit is given to the churches as returns of their holy prayers.

It was convenient that fire in the temple should be disposed of by golden tongs, by the Holy Ghost, by the golden hand of Christ's grace, for that can wittingly dispose of it, according as men and things are placed, and to

do and be done in the churches. Wherefore he adds, "And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof and put it into the hands of him that was clothed with linen, who took it and went out."

By this hand, then, by this man's hand, the coals of the altar are disposed of, both to the lamps, the candlesticks, the censers, and the lips of ministers according to his own good pleasure. And of all this were the tongs in the temple a type.

XLVII. Of the Altar of Incense in the Temple. The altar of incense was made first for the tabernacle, and that of shittim wood, but it was made for the temple of cedar; and it was to be set before the veil, that is, by the ark of the testimony, before the mercy-seat, that is, at the entering of the holiest, but not within. And the priest was to approach it every morning, which, as to the holiest, he might not do. Besides, when he went in to make an atonement, he was to take fire from off that altar to burn his incense within the holy place. Ex. XXX. 4-11.

It was called the "golden altar,” because it was overlaid with pure gold. This altar was not for burnt-offering, as the brazen altar was, not for the meat-offering, nor the drink-offering, but to burn incense thereon, (ver. 7,) which sweet incense was a type of the grace of prayer. Ps. cxii. 2.

2. Incense, or that called incense here, was not a simple, but a compound, made up of sweet spices called "Stacte," "Onycha," and "Galbanum." These three may answer to these three parts of this duty-to wit, prayer, supplication, and intercession.

3. This incense was to be burned upon the altar every morning-upon that altar which was called "the altar of incense," which was before the veil-to show that it is our duty every morning to make our prayer to God by Jesus Christ before the veil-that is, before the door of heaven, and there to seek, knock, and ask for what we need, according to the word. Luke xi.

4. This incense was to be kindled every morning, to show how he continueth interceding for us, and also that all true praise of men to God is by the work, the renewed work, of the Holy Ghost upon our hearts. Rom. viii. 26.

5. Incense, as you see, was made of sweet spices, such as were gummy, and so apt to burn

with a smoke, to show that not cold and flat, but hot and fervent, is the prayer that flows from the Spirit of faith and grace.

6. The smoke of this incense was very sweet and savoury, like pleasant perfume, to show how delightful and acceptable the very sound and noise of right prayer is unto the nostrils of the living God, because from a broken heart. Ps. li. 17; Song ii. 14.

7. This incense was to be offered upon the golden altar, to show us that no prayer is accepted but what is directed to God in the name of his holy and blessed Son our Saviour. 1 Pet. ii. 5; Heb. xiii. 15.

8. They were commanded to burn incense every morning upon this altar, to show that God is never weary of the godly prayers of his people. It also showeth that we need every day to go to God for fresh supplies of grace to carry us through this evil world.

9. This altar, though it stood without the veil, to teach us to live by faith, and to make use of the name of Christ, as we find it recorded in the first temple, yet was placed so nigh unto the holiest that the smell of the smoke might go in thither, to show that it is not distance of place that can keep the voice of true prayer from our God, the God of heaven, but that he will be taken with what we ask for according to his word.

It stood, I say, nigh the veil, nigh the holiest; and he that burnt incense there did make his approach to God. Hence the Psalmist, when he speaks of praying, saith, "It is good for me to draw nigh unto God."

10. This altar thus placed, did front the ark within the veil, to put us in mind that the law is kept therein from hurting us; to let us know also that the mercy-seat is above, upon the ark, and that God doth sit thereon, with his pardon in his hand to save us. Oh what speaking things are types, shadows, and parables, had we but eyes to see, had we but ears to hear!

He that did approach the altar with incense of old aright (and then he did so when he approached it by Aaron, his high priest) pleased God; how much more shall we have both person and prayers accepted, and a grant of what we need, if indeed we come as we should to God by Jesus Christ!

But take heed you approach not to a wrong altar; take heed also that you come not with strange fire, for they are dangerous things, and cause the worshippers to miss of what they would enjoy. But more of this in the next particular.

XLVIII. Of the Golden Censers belonging to the Temple.

There was also golden censers belonging to the temple, and they were either such a belonged to the sons of Levi in general, or that were for Aaron and his sons in special, as Num. xvi. 16, 17, 18.

The censers of the Levites were a type of ours, but the censer of Aaron was a type of Christ's.

The censers, as was hinted before, were for this use in the temple: namely, to hold the holy fire in on which incense was to be burned before the Lord. Lev. x. 1.

The censers were then types of hearts. Aaron's golden one was a type of Christ's golden heart, and the censers of the Levites were types of other worshippers' hearts.

The fire also which was put therein was a type of the spirit by which we pray, and the incense that burnt thereon a type of our desires.

Of Christ's censer we read in Rev. viii., which is always filled with much incense that is, with continual intercessions whicl. he offereth to God for us; and from whence also there always goes a cloud of sweet savour, covering the mercy-seat.

But to speak of the censers, and fire, and incense of the worshippers; for albeit they were all put under one rule, that is, to be according to law; yet oftentimes as were the worshippers such were the censers, fire, and incense.

1. Hence the two hundred and fifty censers with which Korah and his company offered are called the censers of sinners: for they came with wicked hearts there to burn incense before the Lord. Num. xvi. 17, 37.

2. Again, as the censers of these men were called the censers of sinners, showing they came at that time to God with naughty hearts, so the fire that was in Nadab and Abihu's censers is called strange fire, which the Lord commanded them not. Lev. x. 1.

3. This strange fire was a type of that strange spirit, opposed to the Spirit of God, in and by which, notwithstanding, some adventure to perform worship to God.

4. Again, as these censers are called the censers of sinners, and this fire called strange fire, so the incense of such is also called strange, and it is said to be an abomination unto God. Ex. xxx. 9.

Thus you see that both the censers, fire, and incense of some is rejected, even as the heart, spirit, and prayer of sinners are an abomination unto God.

1

But there were besides these, true censers, holy fire, and sweet incense among the worshippers in the temple, and their service was accepted by Aaron their high priest; for that was through the faith of Christ, and these were a type of our true Gospel worshippers, who come with holy hearts, the holy spirit, and holy desires before their God by their Redeemer. These are a perfume in his nose. "The prayers of the upright is his delight. David's prayer went up like incense, and the lifting up of his hands as the evening sacrifice."

Let them, then, that pretend to worship before God in his holy temple, look to it that both their censers, fire, and incense, heart, spirit and desires be such as the word requires, lest, instead of receiving of gracious returns from the God of heaven, their censers be laid up against them; lest the fire of God devour them, and their incense become an abomination to him, as it happened to those made mention of before.

But it is said the censers of Korah and his company were hallowed.

Answer. So is God's worship, which is so his by ordination, yet even that very worship may be spoiled by man's transgressions. Prayer is God's ordinance, but all prayer is not accepted of God.

We must then distinguish between the thing commanded and our using of that thing. The temple was God's house, but was abused by the irreverence of these that worshipped there, even to the demolishing of it. A golden censer is a gracious heart, heavenly fire is the Holy Ghost, and sweet incense the effectual, fervent prayer of faith. Have you these? These God expects, and these you must have if ever your persons or performances be of God accepted.

XLIX. Of the Golden Spoons of the Temple. 1. The golden spoons belonging to the temple were in number, according to Moses, twelve, answering to the twelve tribes. But when the temple was built I suppose there were more, because of the number of the basons. Num.

vii.

2. These spoons, as I suppose, were for the worshippers in the temple to eat that broth withal wherein the trespass-offerings were boiled; for which purpose there were several caldrons hanged in the corners of that court called the priests' to boil them in.

3. Now in that he saith here were spoons, what is it but that there are also babes in the temple of the Lord. There was broth for babes

as well as meat for men, and spoons to eat the broth withal.

4. True, the Gospel being more excellent than the law, doth change the term, and, instead of broth, saith there is milk for babes. But in that he saith milk, he insinuates there are spoons for children in the Church.

5. "I could not," saith Paul to them at Corinth, "speak to you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able."

Milk is

6. See, here were need of spoons. spoon meat; for here were those which could not feed themselves with milk; let them then that are men cat the strong meat. "For every one that useth milk is unskilful in the word of righteousness, for he is a babe. For strong meat belongeth to them that are of full age, who by reason of use have their senses exercised to discern both good and evil.”

7. Spoons, you know, are to feed us with weak and thin food, even with that which best suiteth with weak stomachs or with a babyish temper. Hence as the strong man is opposed to the weak, so the milk is opposed to the strong meat.

8. So, then, though the babe in Christ is weaker than the man in Christ, yet is he not by Christ left unprovided for; for here is milk for babes, and spoons to cat it with. All this is taught us by the spoons; for what need is here of spoons where there is nothing to eat but strong meat?

9. Babes, you know, have not only babyish stomachs, but also babyish tricks, and must be dealt withal as babes; their childish talk and froward carriages must be borne withal.

10. Sometimes they cry for nothing, yea, and count them for their foes which rebuke their childish toys and ways. All which the Church must bear, because they are God's babes; yea, they must feed them too: for if he has found them milk and spoons, it is that they may be fed therewith, and live: yea, grown ministers are God's nurses, wherefore they must have a lap to lay them in, and knees to dandle them upon, and spoons to feed them with.

11. Nor are the babes without their use in the Church of God; for he commands that they be brought to cry with the congregation before the Lord for mercy for the land. Joel ii. 16.

12. Incense, I told you, was a type of

prayers, and the spoons, in the time of Moses, were presented at the temple full of it; perhaps to show that God will, with the milk which he has provided for them, give it to them as a return for their crying to him, even as the nurse gives the child the teat and milk. 13. You know the milk is called for when the child is crying, as we say to stop its mouth with it. O babes, did you but cry soundly, God would give you yet more milk.

14. But what were these golden spoons a type of?

I answer, If the milk is the juice and consolation of the word, then the spoons must be those soft sentences and golden conclusions with which the ministers feed their souls by it. I have fed you, saith Paul, with the milk of the word: saith Peter, even as you have been able to bear it.

15. And this is the way to strengthen the weak hands and to confirm the feeble knees. This is the way to make them grow to be men who now are but as infants of days. Thus a little one may become a thousand, and a small one a strong nation. Yea, thus in time you may make a little child to jostle it with a leopard, yea, to take a lion by the head; yea, thus you may embolden him to put his hand to the hole of the asp and to play before the den of the cockatrice. Isa. xi. 6, 7, 8.

Who is most stout was once a babe; he that can now eat meat was sometimes glad of milk and to be fed with the spoon. Babes in Christ therefore must not be despised nor overlooked; God has provided them milk and spoons to eat it with, that they may grow up to be men before him.

L. Of the Bowls and Basons belonging to the Temple.

As there were spoons, so there were bowls and basons belonging to the temple: some of these were of gold and some of silver; and when they were put together their number was four hundred and forty. These you read of in Ezra i. 10. The bowls or basons were not to wash in, as was the sea and lavers of the temple; they were rather to hold the messes in which the priests at their holy feasts did use to set before the people. This being so, they were types of that portion of faith by which, or by the measure of which, every man receives of the holy food for the nourishment of his soul. For as a man, had he a thousand messes set before him, he eating for his health, cannot go beyond what his stomach will bear,

so neither can the child of God, when he come to worship in the temple of God, receive the good things that are there beyond the "por tion of his faith," or, as it is in another place, "according to the ability which God giveth."

And hence it is at the selfsame ordinance some receive three times as much as others do, for that their bowl-I mean their faith-s able to receive it. Yea, Benjamin's mess was five times as big as was the mess of any of his brethren; and so it is with some saints while they eat with their brother Joseph in the house of the living God.

There are three go to the same ordinance, and are all of them believers, who, when they come and compare notes, do find their receiv ings are not of the same quantity.

One says, I got but little; the other says, It was a pretty good ordinance to me; the third says, I was exceeding well there. Why to be sure, he that had but little there had there but little faith, but great faith in him would have received more. He had it then according to the largeness of his bowl, even "according to his faith, even as God hath dealt to every man the measure of faith." Mark, faith is a certain measure, and that not only as to its degree, but for that it can receive, retain, or hold what is put in it.

So, then, here it is no matter how much milk or holy broth there is, but how big is thy bowl, thy faith. Little bowls hold but little, nor canst thou receive but as thy faith will bear, (I speak now of God's ordinary dealing with his people;) for so he saith in his word, "According to thy faith be it unto thee."

If a man goeth to the ocean for water, let him carry but an egg-shell with him, and with that he shall not bring a gallon home. I know indeed that our little pots have a promise of being made like the bowls of the altar; but still our mess must be according to our measure, be that small or be it great. The same prophet saith again, The saints shall be filled like bowls, as the corners of the altar; which, though it supposes an enlargement, yet it must be confined to the measure of faith which is provided for its reception. Zech. ix. 15; xiv. 2. And suppose these bowls should signify the promises, though the saints, not the promises, are compared to them, because they, not promises, are the subjects of faith; yet it is the promise by our measure of faith in that that is nourishing to our souls.

When Ahasuerus made a feast to his subjects they drank their wine in bowls. They