69. XI. Of the instruments wherewith this sacrifice was

slain, and of the four tables they were laid on in the Temple.

The instruments that were laid upon the tables in the temple were not instruments of music, but those with which the burnt-offering was slain.

'And the four tables were of hewn stone for the burnt-offering: whereupon also they laid the instruments wherewith they slew the burnt-offering and the sacrifice.' Ex. 2. 4. 1.

Here we are to take notice that the tables are the same, and some of them of which we spake before. That the instruments with which they slew the sacrifice were laid upon these tables.

The instruments with which they slew the sacrifices, what were they but a bloody axe, bloody knives, bloody hooks, and bloody hands? For these we need no proof; matter of fact declares it.

But what were those instruments a type of?

Answ. Doubtless they were a type of our sins.

They were the bloody axe, the knife, and bloody hands that shed his precious blood. They were

1 This is from the Genevan or paritan version. Our translation has on the right side. — (L. 1.)

the meritorious ones, without which he could not have died. When I say ours, I mean the sins of the world. Though, then, the hearts of the Jews were the immediate contrivers, yet they were our sins that were the bloody tools or instruments which slew the Son of God. 'He was wounded for our transgressions, he died for our sins.' Is 1.1. 1 Ch. 27. Ch. 1.

O the instruments of us churls, by which this poor man was taken from off the earth! Is 1.1. 7. Pr. 1.1. 14. The whip, the buffetings, the crown of thorns, the nails, the cross, the spear, with the vinegar and gall, were all nothing in comparison of our sins. 'For the transgression of my people was he stricken.' Is 1.1. 8. Nor were the flouts, taunts, mocks, scorns, derisions, &c., with which they followed him from the garden to the cross, such cruel instruments as these. They were our sins then, our cursed sins, by, with, and for the sake of which the Lord Jesus became a bloody sacrifice.

But why must the instruments be laid upon the tables?

1. Take the tables for the hearts of the murderers, and the instruments for their sins, and what place more fit for such instruments to be laid upon? It is God's command that these things should be laid to heart, and he complains of those that do not do it. Is 1.1. 25; 1.1. 11.

2. Nor are men ever like to come to good, until these instruments with which the Son of God was slain indeed be laid to heart. And they were eminently laid to heart even by them soon after; the effect of which was the conversion of thousands of them. At 1.1. 26, 27.

3. Wherefore when it says these instruments must be laid upon the stony tables, he insinuates, that God would take a time to charge the murder of his Son home upon the consciences of them that did that murder, either to their conversion or condemnation. And is it not reason that they who did this horrid villany, should have their doings laid before their faces upon the tables of their heart? That they may look upon him whom they have pierced, and mourn. Zc. 1.1. 10. Re. 1.7.

4. But these instruments were laid but upon some of the tables, and not upon all the ten, to show that not all, but some of those, so horrid, should find mercy of the Lord.

5. But we must not confine these tables only to the hearts of the bloody Jews; they were our sins for the which he died. Wherefore these instruments should be laid upon our tables too, and the Lord lay them there for good, that we also may see our horrid doings, and come bending to him for forgiveness!

6. These instruments thus lying on the tables in the temple, became a continual motive to God's people to repentance; for so oft as they saw these bloody and cruel instruments, they were put in mind how their sins should be the cause of the death of Christ.

7. It would be well also, if these instruments were at all times laid upon our tables, for our more humbling for our sins in every thing we do, especially upon the Lord's table, when we come to eat and drink before him. I am sure the Lord Jesus doth more than intimate, that he expects that we should do so, where he saith, When ye eat that bread, and drink that cup, do this in remembrance of me. In remembrance that I died for your sins, and consequently that they were the meritorious cause of the shedding of my blood.

To conclude. Let all men remember, that these cruel instruments are laid upon the table of their hearts, whether they see them there or no. 'The sin of Judah is written with a pen of iron, and with the point of a diamond - upon the table of their heart.' Is 1.1. 1. A pen of iron will make letters upon a table made of stone, and the point of a diamond will make letters upon glass. Wherefore in this saying, God informs us that if we shall forbear to read these lines to our conversion, God will one day read them against us unto our condemnation.

XI.1. Of the candlesticks of the Temple.

'And he made ten candlesticks of gold, according to their form, and set them in the temple, five on the right hand, and five on the left.' 2 Ch. 1. 7.

These candlesticks were made of gold, to show the worth and value of them. They were made after the form, or exact, according to rule, like those that were made in the tabernacle, or according to the pattern which David gave to Solomon to make them by. Observe, there was great exactness in these; and need there was of this hint, that men might see that every thing will not pass for a right ordered candlestick with God. Ex. 1.1. 10. 1 Ch. 1. 12.

These candlesticks are said sometimes to be ten, sometimes seven, and sometimes one; ten here; seven, Re. 1. 13, 13, and one in Zc. 1. Ten is a note of multitude, and seven a note of perfection, and one a note of unity. Now, as the precious stones with which the house was garnished were a type of ministerial gifts, so these candlesticks were a type of those that were to be the churches of the New Testament; wherefore he says, 'The candle-

1 The candlesticks mentioned in 2 Ch. 1. 7, Zc. 1. 7, and Re. 1. appear to have been of one pattern. A stone, with a bowl bearing a centre and six branches - three or both size. Of these there were ten in the temple. The prophets Zechariah and John, in their holy visions, saw but one, with its seven lamps secretly supplied by living olive trees. These lights are the eyes of the Lord, which run to and fro through the whole earth; the seven lamps are the seven churches. What a source for reflection is here opened. - (E.)

sticks which thou sawest are the seven churches.'

Re. 13-20.

1. The candlesticks were here in number ten, to show that Christ under the New Testament would have a many gospel-churches. 'And I, if I be lifted up from the earth,' saith he, 'will draw all men unto me;' that is, abundance. For the children of the desolate, that is, of the New Testament church, shall be many more than they of the Jews were. Is. 10. 22. Ga. 1. 27.

2. In that the candlesticks were set by the lavers and stony tables, it might be to show us, that Christ's churches should be much in considering, that Christ, though he was righteous, yet died for our sins; though his life was according to the holy law, yet our stony hearts caused him to die. Yes, and that the candlesticks are placed there, it is to show us also, that we should be much in looking on the sins by which we caused him to die; for the candlesticks were set by those tables whereon they laid the instruments with which they slew the sacrifice.

3. These candlesticks being made according to form, seem not only to be exact as to fashion, but also as to work. For that in Exodus, with its furniture, was made precisely of one talent of gold, perhaps to show, that Christ's true spouse is not to be a grain more, nor a dram less, but just the number of God's elect. This is Christ's completeness, his fulness; one more, one less, would make his body a monster.

4. The candlestick was to hold the light, and to show it to all the house; and the church is to let her light so shine that they without may see the light. Mat. 5. 13. 16. Ex. 1. 16. 21. 23. 30. 1.

5. To this end the candlesticks were supplied with oil-olive, a type of the supply that the church hath, that her light may shine, even of the spirit of grace.

XI. II. Of the lamps belonging to the candlesticks of the Temple.

To these candlesticks belonged several lamps, with their flowers and their knops. Ex. 22. 33. 3CA. 1. 21.

1. These lamps were types of that profession that the members of the church do make of Christ, whether such members have saving grace or not. Mat. 1. 1-2.

2. These lamps were beautified with knops and flowers, to show how comely and beautiful that professor is, that adorns his profession with a suitable life and conversation.

3. We read that the candlestick in Zechariah had seven lamps belonging to it, and a bowl of golden oil¹ on the top; and that by golden pipes

¹ On called golden, from its representing that which is better than thousands of gold, and silver. So pure that, in the golden bowl, it would look like liquid gold.—(Eu.)

this golden oil emptied itself into the lamps, and all, doubtless, that the lamps might shine. Z. 1. 7. 12.

4. Christ, therefore, who is the high-priest, and to whom it belongs to dress the lamps, doth dress them accordingly. But now there are a lamp-carriers of two sorts; such as have only oil in their lamps, and such as have oil in their lamps and vessels too, and both these belong to the church, and in both these Christ will be glorified; and they should have their proper places at last. They that have the oil of grace in their hearts, as well as a profession of Christ in their hands, they shall go in with him to the wedding; but they who only make a profession, and have not oil in their vessels, will surely miscarry at last. Mat. 2.

5. Wherefore, O thou professer! thou lamp-carrier! have a care and look to thyself; content not thyself with that only that will maintain thee in a profession, for that may be done without saving grace. But I advise thee to go to Aaron, to Christ, the trimmer of our lamps, and beg thy vessel full of oil of him—that is, grace—for the seasoning of thy heart, that thou mayest have wherewith, not only to bear thee up now, but at the day of the bridegroom's coming, when many a lamp will go out, and many a professor be left in the dark; for that will to such be a woeful day. Le. 2. Mat. 2.

Some there are that are neither for lamps nor oil for themselves; neither are they pleased if they think they see it in others. But they that have lamps and they that have none, and they which would blow out other folk's light, must shortly appear to give an account of all their doings to God. And then they shall see what it is to have oil in their vessels and lamps; and what it is to be without in their vessels, though it is in their lamps; and what a dismal thing it is to be a malignant² to either; but at present let this suffice.

XLIII. Of the shew-bread on the golden table in the Temple.

There was also shew-bread set upon a golden table in the temple. 1 Ex. 10. 40. The shew-bread consisted of twelve cakes made of fine flour, two tenth deals³ were to go to one cake, and they were to be set in order in two rows upon the pure table. Le. 2. 1-2.

1. These twelve loaves to me do seem to be a type of the twelve tribes under the law, and of the children of God under the gospel, as they present themselves before God, in and by his ordinances through Christ. Hence the apostle says, 'For we

² A mail-road was a term of 7 pence given to those who, in the civil wars, opposed Divine truth, and promoted papery and arbitrary domination. (The man calls it to be imposed upon those that the puritans wished to render odious to the people.—Eu.)

³ A tenth deal is the tenth part of a Hebrew measure, called the ephah, continuing about a bushel.—(Eu.)

being many are one bread,' &c. 1 Ca. 2. 17. For so were the twelve cakes, though twelve; and so are the gospel-saints, though many; for 'we, being many, are one body in Christ.' Re. 21. 5.

2. But they were a type of the true church, not of the false. For Ephraim, who was the head of the ten tribes in their apostasy, is rejected, as 'a cake not turned.' Indeed he is called a cake, as a false church may be called a church; but he is called 'a cake not turned,' as a false church is not prepared for God, nor fit to be set on the golden table before him. Re. 21. 8

3. These cakes or shew-bread were to have frankincense strewed upon them, as they stood upon the golden table, which was a type of the sweet perfumes of the sanctifications of the Holy Ghost; to which I think Paul alludes, when he says, 'The offering up of the Gentiles might be acceptable' to God, 'being sanctified by the Holy Ghost.' Re. 21. 16.

4. They were to be set upon the pure table, new and hot; to show that God delighted in the company of new and warm believers. 'I remember thee, the kindness of thy youth;' 'when Israel was a child, then I loved him.' J. 2. 2. Re. 21. 1. Men at first conversion are like to a cake well baked, and new taken from the oven; they are warm, and cast forth a very fragrant scent, especially when, as warm, sweet incense is strewed upon them.

5. When the shew-bread was old and stale, it was to be taken away, and new and warm put in its place, to show that God has but little delight in the service of his own people when their duties grow stale and mouldy. Therefore he removed his old, stale, mouldy church of the Jews from before him, and set in their rooms upon the golden table the warm church of the Gentiles.

6. The shew-bread, by an often remove and renewing, was continually to all them before the Lord in his house, to show us, that always, as long as ordinances shall be of use, God will have a new, warm, and sanctified people to worship him.

7. Aaron and his sons were to eat the old shew-bread, to show that when saints have lived in the world as long as living is good for them, and when they can do no more service for God in the world, they shall yet be accepted of Jesus Christ; and that it shall be as meat and drink to him to save them from all their unworthinesses.

8. The new shew bread was to be set even on the Sabbath before the Lord, to show with what warmth of love and affections God's servants should approach his presence upon his holy day.

XLIV. Of the snuffers belonging to the candlesticks and lamps of the Temple.

As there were candlesticks and lamps, so there were snuffers also prepared for these in the temple of the Lord. 'And the snuffers were snuffers of gold.' 1 K. 2. 10. 1. Snuffers. The use of snuffers is to trim the lamps and candles, that their lights may shine the brighter. 2. Snuffers, you know, are biting, pinching things; but use them well, and they will prove not only beneficial to those within the house, but profitable to the lights.

Snuffers, you may say, of what were they a type?

Answ. If our snuffs are our superfluities of daughtiness, our snuffers then are those righteous reproofs, rebukes, and admonitions, which Christ has ordained to be in his house for good; or, as the apostle hath it, for our edification; and perhaps Paul alludes to these when he bids Titus to rebuke the Cretions sharply, that they might be sound in the faith. Ta. 1. 12. 13. As who should say, they must use the snuffers of the temple to trim their lights withal, if they burn not well. These snuffers therefore are of great use in the temple of God; only, as I said, they must be used wisely. It is not for every fool to handle snuffers at or about the candles, lest perhaps, instead of meading the light, they put the candle out. And therefore Paul bids them that are spiritual do it. Ga. 4. 1. My reason tells me, that if I use these snuffers as I should, I must not only endeavour to take the superfluous snuff away, but so to do it, that the light thereby may be mended; which then is done if, as the apostle saith, I use sharpness to edification, and not for destruction. 1 Ca. 2. 4. 5. 2 Co. 2. 10.

Are not the seven churches in Asia called by name of candlesticks? And why candlesticks, if they were not to hold the candles? And candles must have snuffers therewith to trim the lights. And Christ, who is our true Aaron, in those rebukes which he gave those churches, alluding to these snuffers, did it that their lights might shine the brighter. Re. 11. 20. Wherefore, as he used them, he did it still with caution to their light, that it might not be impaired. For as he still thus trimmed these lamps, he yet encouraged what he saw would shine if helped. He only nipt the snuff away.

Thus, therefore, he came to them with these snuffers in his hand, and trimmed their lamps and candlesticks. R. 4. 20. 2. 15. This should teach ministers, to whom it belongs under Christ to use the snuffers well. Strike at the snuff, not at the light, in all your rebukes and admonitions; snuff not your lamps of a private revenge, but of a design to nourish grace and gifts in churches. Thus our Lord himself says he did, in his using of these snuffers about these candlesticks. 'As many,' saith he, 'as I love, I rebuke and chasten; be zealous therefore, and repent.' Re. 11. 18.

To conclude; Watchman, watch, and let not your snuffs be too long, nor pull them off with your fingers, or carnal reasonings, but with godly admonitions, &c. Use your snuffers graciously, curb vice, nourish virtue: so you will use them well, and so your light will shine to the glory of God.¹

XLV. Of the snuff-dishes that were with the snuffers in the Temple.

As there were snuffers, so there were also snuff-dishes in the temple; and they were also made of gold. Ex xv. 24, xxviii 21 No iv. 2. The snuff-dishes were those in which the snuffs were put when snuffed off, and by which they were carried forth of the temple. They therefore, as the snuffers are, are of great use in the temple of God. 1. By them the golden floor of the temple is kept from being daubed by the snuffs. 2. By them also the clean hands of those that worship there are kept from being defiled. 3. By them also the stinks of the snuffs are soonest suppressed in the temple; and consequently the tender noses of them that worship there preserved from being offended.

Snuffs, you know, are daubing things, stinking things, nauseous things; therefore we must take heed that they touch not this floor on which we walk, nor defile the hands which we lift up to God, when we come to worship him. But how must this be done, but as we take them off with the snuffers, and put them in these snuff-dishes? Some are for being at the snuffs with their fingers, and will also cast them at their feet, and daub the floor of God's holy house; but usually such do burn as well as defile themselves. But is it not a shame for a man to defile himself with that vice which he rebuketh in another? Let us then, while we are taking away the snuffs of others, hate even the garment spotted by the flesh, and labour to carry such stink with the snuff dishes out of the temple of God.

Snuff-dishes, you may say, what are they?

I answer, If sins are the snuffs, and rebukes and admonitions the snuffers; then, methinks, repentance, or, in case that be wanting, the censures of the church, should be the snuff-dishes. Hence, repentance is called a church-cleansing grace, and the censures of the church a purging out of the old leaven, and making it a new lump. 1 Co v. 2. 2 Co vi. 11.

Ah! were these snuff-dishes more of use in the churches, we should not have this man's snuff defile that man's fingers as it doth. Nor would

¹ Daniel Burgess published a curious version, in 1897, on the golden snuffers, showing that they are a type or emblem of spiritual snuffing or repressing; and of pure gold, to show that reprovers should be holy and unblancable. His directions and cautions are valuable, but Buavan says much more in his few lines than Burgess does in his eighty pages.—(Ed.) VOL. III.

the temple of God be so besmeared with these snuffs, and be daubed as it is.

Ah! snuffs pulled off, lie still in the temple-floor, and there stink, and defile both feet and fingers, both the callings and conversations of temple-worshippers, to the disparaging of religion, and the making of religious worship but of low esteem with men; and all, I say, for want of the due use of these snuffers, and these snuff-dishes, there. Nay, are not whole churches now defiled with those very snuffs, that long since were plucked off, and all for want of the use of these snuff-dishes, according to the Lord's commandment. For you must know, that reproof and admonitions are but of small use, where repentance, or church-censures, are not thereto annexed. When ministers use the snuffers, the people should hold the snuff-dishes.

Round reproofs for sin, when they light upon penitent hearts, then brave work is in the church: then the snuff is not only pulled away, but carried out of the temple of God aright, &c. And now the worship and worshippers shine like gold. 'As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.' Pr xxv. 12.

Ministers, it appertains to you to use the snuffers, and to teach the people to hold the snuff-dishes right. At xv. 20, 21. 2 Th iv. 2. We must often be snuffed with these snuffers, or our light will burn but dimly, our candle will also waste. Pray, therefore, O men of God, look diligently to your people. Snuff them as you see there is need; but touch not their snuff with your white fingers; a little smuteh on you will be seen a great way. Remember also that you leave them nowhere, but with these snuff-dishes, that the temple may be cleared of them. Do with the snuff as the neat housewife doth with the toad which she finds in her garden. She takes the fork, or a pair of tongs, and therewith doth throw it over the pales. Cast them away, I say, with fear, zeal, care, revenge, and with great indignation, and then your church, your conversation, your fingers, and all, will be kept white and clean. 2 Co vi. 11.

XLVI. Of the golden tongs belonging to the Temple.

There were also tongs of gold used in the temple of old. 1 Ks. vs 49. 1. These tongs were used about the altar, to order the fire there. 2. They were used too about the candlestick, and are therefore called his tongs. 3. Perhaps there were tongs for both these services; but of that the word is silent.

But what were they used about the candlestick to do?

Answ. To take holy fire from off the altar to light the lamps withal. For the fire of the temple was holy fire, such as at first was kindled from heaven, and when kindled, maintained by the priests, and of that the lamps were lighted. Lx. 24. 9 Ch. 10. 1. Nor was there, upon pain of death, any other fire to be used there. Lx. 1. 2. These tongs, therefore, were used to take fire from off the altar to light the lamps and candlesticks withal. For to trim the lights, and to dress the lamps, was Aaron's work day by day. He shall light and order the lamps upon the pure candlestick before the Lord, and Aaron did so. He lighted the seven lamps thereof, as the Lord commanded Moses. Lx. 24. 25. Lx. 1. 2. 3. No. 1. 2. 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 tongues were a type of that holy hand of God's grace, by which the coals, or several dispensations and gifts of the 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. Lx. 1. 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. Lx. 4. 4. But the prophet Ezekiel, treating of like matters, quite waives the type, the tongs, and speaketh only of this holy hand; 'And he spake unto the man clothed with linen, and said, Go in between the wheels under the cherub'—where the mercy-seat stood, where God dwelt, Ex. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1.

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 his church, for his praise, and her edification. Mc. 14. 11. Ac. 11. It is by this hand also that this holy fire is put into our censers. It is this hand also that takes this coal, therewith 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. Lx. 1. 8—13. Mc. 1. 26. Re. 1. 1. 3.

It was convenient that the fire in the temple should be disposed of by golden tongs; but 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.' Ex. 1. 7.

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. 1—13. Lx. 1. 18.

1. 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; nor for the meat-offering, nor the drink-offering, but to burn incense thereon. Ex. 1. 7. Which sweet incense was a type of grace and prayer. Ps. 1. 1.

2. Incense, or that called incense here, was not a simple but a compound, made up of sweet spices called stace, ongcha, and galbanum; and these three, may answer to these three parts of this duty, to wit, prayer, supplication, and intercession. Ex. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 1.

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. Lx. 1. 9—13.

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. Re. 1. 1. 1.

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. Ex. 1. 10. Jx. 1. 14.

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 it comes from a broken heart. Ps 6: 17. Ca 6: 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 Pe 4: 5. He 16: 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 spake of praying, saith, 'It is good for me to draw near to God.' Ps 14: 28. He 4: 22.

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. Of 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 were also golden censers belonging to the temple, and they were either such as belonged to the sons of Levi in general, or that were for Aaron and his sons in special. No 4: 6, 17, 28. 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. Lc 4: 1, 2.

These censers then were 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 that Spirit by which we pray, and the incense that burnt thereon, a type of our desires. Of Christ's censer we read, Revelations the eighth, 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. Lc 4: 13. He 4: 25. Re 4: 8, 4.

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 then to burn incense before the Lord. No 4: 17, 27. 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. Lc 4: 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 is said to be an abomination unto God. Ex 4: 8. Is 1: 14; 1: 2.

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. He 4: 14; 1: 12; v. 4. Pr 4: 10, 9.

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 prayer of the upright is his delight.' Pr 4: 8. Their prayers went up like 'incense, and the lifting up of their hands as the evening sacrifice.' Ps 4: 2.

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 devours 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 was hallowed.

Answ. So is God's worship, which is so his by his ordination, yet even that very worship may be spoiled by man's transgression. 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 those 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.