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 belmying to the Temple.

There was also golden censen belonging to the temple, and they were either such aâ 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 typc f ours, but the censer of Aaron was a type f 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 which 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 abomina tion unto God.

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.

XIIX. 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 here are spoons for children in the Church.

5. "I could not," saith Paul to them. at Corinth, "speak to you as unto spiritual, bat as unto carnal, even as unto babes in Christ. I have fed you with milk and not with neat, 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 eat 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 eat 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. Pabes, 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 ns 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 "portion 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-is able to receive it. Yea, Benjamin's mess wag 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 receivings 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

did not drink it by the largeness of the vessel whence they drew it, but according to their health and as their stomachs would so receive it. Esth. i.

Thy faith, then, is one of the bowls or basons of the temple, by, or according to which, thou receivedst thy mess when sitting feasting at the table of God.

And observe, all the bowls were not made of gold, as all faith is not of a saving sort. It is the golden faith that is right; the silver bowls were of an inferior sort. Rev. iii. 18.

Some, I say, have golden faith; all faith is not so. Wherefore look to it, soul, that thy bowl, thy faith, be golden faith, or of the best kind. Look, I say, after a good faith and great, for a great faith receives a great mess.

Of old, beggars did use to carry their bowls in their laps when they went to a door for alms. Consequently, if their bowls were but little, they ofttimes came off by the loss, though the charity of the giver was large. Yea, the greater the charity the larger the loss, because the beggar's bowl was too little. Mark it well, it is ofttimes thus in the matters of our God. Art thou a beggar, a beggar at God's door, be sure thou gettest a great bowl, for as thy bowl is, so will be thy mess. "According to thy faith," saith he, "be it unto thee."

LI. Of the Flagons and Cups of the Temple. The next things to be considered are the flagons and cups of the temple; of these we read in 1 Chron. xxviii. 17; Jer. lii. 19.

These were of great use among the Jews, especially on their feasting-days, as their sabbaths, new moons, and the like. Lev. xxiii. 13.

For instance, the day that David danced before the ark he dealt among all the people, even to the whole multitude of Israel, as well to the women as to the men, to every man a cake of bread, a good piece of flesh, and a flagon of wine. 2 Sam. vi. 19.

"In this mountain"—that is, in the temple typically-saith the prophet, "shall the Lord of hosts make unto all people a feast of fat things, a foast of wine on the lees, of fat things full of marrow, of wine on the lees well refined."

These are feasting-times, the times in which our Lord used to have his spouse into his wine cellar, and in which he used to display with delight his banner over her head in love. Song ii. 5.

The Church of Christ, alas! is of herself a very sickly, puling thing, a woman, a weaker

vessel; but how much more must she needs be so weak when she is sick of love! Then she indeed has need of a draught, for she now sinks, and will not else be supported: "Stay me with flagons," saith she, "and comfort me with apples, for I am sick of love."

These flagons, therefore, were types of those feastings and of those large draughts of divine love that the Lord Jesus draweth for and giveth to his spouse in those days that he feasteth with her; for then he saith, "Drink, yea, drink abundantly, O beloved." This he does to cheer her up under the hours of sadness and dejection; for now new corn makes young men cheerful, and new wine the maids." Prov. xxxi. 6, 7.

As there were flagons, so there were cups; and they are called cups of consolation and cups of salvation, because, as I said, they were they by which God, at his feastings with his people, or when he suppeth with them, giveth out the more large draughts of his love unto his saints, to revive the spirits of the humble and to revive the hearts of the contrite ones. At these times God made David's cup run over. For we are now admitted, if our faith will bear it, to drink freely into his grace, and to be merry with him. Ps. xxiii. 5; Luke xv. 22, 24.

This is that to which the apostle alludeth when he saith, "Be not drunk with wine, wherein is excess, but be ye filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts unto the Lord."

For the cups, as to their use in the general, understand them as of the bowls made mention of before. For assurances are the blooms and flowers of faith, not always on it, though usually on feasting-days it is so. So the degrees of the one is still according to the measure of the other. Eph. v. 18; James v.; Rom. xv. 13.

LII. Of the Chargers of the Temple. In the tabernacle they had but twelve of them, and they were made of silver; but in the temple they had in all a thousand and thirty. The thirty were made of gold, and the rest were made of silver. Num. vii. 7.

These chargers were not for uses common or profane, but, as I take it, they were those in which the passover and other meat-offerings were dressed up when the people came to eat before God in his holy temple.

The meat, you know, I told you, was oppo

site to milk; and so are these chargers to the bowls, and cups, and flagons of the temple.

The meat was of two sorts, roast or boiled. Of that which was roasted was the passover; and of that which was boiled were the trespassofferings. Wherefore, concerning the passover he saith, "Eat not of it raw, nor sodden at all in water, but roast with fire; his head w.th his legs, and with the purtenance thereof."

This roast meat was a type of the body of Christ as suffering for our sins, the which, when it was roast, was and is dressed up in chargers, and set before the congregations of the saints.

But what were the chargers a type of?

I also ask, In what chargers our Gospel passover is now dressed up and set before the people? Is it not in the evangelists, the prophets, and epistles of the apostles? They therefore are the chargers and the ordinance of the supper; in these also are the trespassofferings, with what is fried in pans, mystically prepared for the children of the Highest.

And why might they not be a type of Gospel sermons? I answer, I think not so fitly, for, alas! the best of sermons in the world are but as thin slices cut out of those large dishes. Our ministers are the carvers, good doctrine is the meat, and the chargers in which this meat is found are the holy canonical Scriptures, &c., though, as I said, most properly the New Testament of our Lord and Saviour Jesus Christ.

There is in these chargers not only meat, but sauce (if you like it) to eat the meat withal; for the passover there are bitter herbs or sound repentance; and for other, as the thank-offerings, there is holy cheerfulness and prayers to God for grace. All these are set forth before in the holy Scriptures, and presented to us thereby as in the golden chargers of the temple. He that will scoff at this, let aim scoff. The chargers were a type of something; and he that can show a fitter antitype than is here proposed to consideration, let him do it and I will be tl ankful to him.

Christians, here is your meat before you; and this know, the deeper you dip it in the sauce the better it will relish. But let not unbelief teach you such manners as to make you leave the best bits behind you. For your liberty is to eat freely of the best, of the fat, and of the sweet.

LIII. Of the Goings Out of the Temple. As to the comings into the temple, of them we have spoken already-namely, of the outer

and inner court, as also of the doors of the porch and temple. The coming in was but one strait course, and that a type of Jesus Christ, but the goings out were many. John x. 9; xiv. 6.

Now, as I said, it is insinuated that the goings out are many, answerable to the many ways which the children of men have invented to apostatize in from God. Christ is the way into, but sin the way out of, the temple of God. True, I read not of a description of the goings out of his house as I read of the comings in. Only when they had Athaliab out thence, she is said to go out by the way by which horses come into the king's stables, and there she was slain, as it were upon the horse dunghill.

When Uzziah also went out of his house for his transgression, he was cast out of all society, and made to dwell in a kind of pest-house even to the day of his death. 2 Chron. xxvi. 20, 21.

Thus, therefore, though these goings out are not particularly described, the judgments. that followed them that have for their transgressions been thrust out thence have been both remarkable and tremendous; for to die upon a dunghill or in a pest-house, and that for wicked actions, is a shameful, a disgraceful thing. And God will still be spreading dung upon the faces of such; no greatness shall prevent it; "Yea, and will take them away with it. I will drive them out of my house," says he; “I will love them no more."

But what are we to understand in Gospel days by going out of the house of the Lord for or by sin?

I answer, If it be done voluntarily, then sin leads you out: if it be done by the holy compulsion of the Church, then it is done by the judicial judgment of God: that is, they are cut off and cast out from thence as a just reward for their transgressions.

Well, but whither do they go that are thus gone out of the temple or Church f God?

I answer, Not to the dunghill with Athaliah, nor to the pest-house with Uzziah, but to the devil; that is the first step, and so to hel without repentance. But if their sin be not unpardonable, they may by repentance be recovered and in mercy tread these courts again. Now the way to this recovery is to think seriously what they have done, or by what way they went out of the house of God. Hence the prophet is bid to show to the rebellious