Bunyan

The wall of the temple was ‘ceiled with fir tree, which he overlaid with fine gold, and set thereon palm trees and chains’ (2 Chron 3:5-7).

The walls were as the body of the house, unto which Christ alluded when he said, ‘Destroy this temple, and in three days I will raise it up’ (John 2:19). Hence to be, and worship in the temple, was a type of being in Christ, and worshipping God by him. For Christ, as was said, is the great temple of God, in the which all the elect meet, and in whom they do service to and for his Father.

Hence again the true worshippers are said to be in him, to speak in him, to walk in him, to obey in him (2 Cor 2:14, 12:19; Col 2:6). For, as of old, all true worship was to be found at the temple, so now it is only found with Christ, and with them that are in him. The promise of old was made to them that worshipped within these walls. ‘Unto them,’ saith he, ‘will I give in my house, and within my walls,’ to them that worship there in truth, ‘a place, and a name, better than of sons and of daughters’ (Isa 56:5).

But now, in New Testament times, ‘all the promises of God in him are yea, and in him, amen unto the glory of God by us’ (2 Cor 1:20). This is yet further hinted to us in that it is said these wall s are ceiled with fir; [15] which, as was showed before, was a figure of the humanity of Jesus Christ.

A wall is for defence, and so is the humanity of Jesus Christ. It is, was, and will be, our defence for ever. For it was that which underwent and overcame the curse of the law, and that in which our everlasting righteousness is found. Had he not in that interposed, we had perished for ever. Hence we are said to be reconciled to God in the body of his flesh through death (Col 1:19,20; Rom 5:8-10).

Now, this wall was overlaid with fine gold. Gold here is a figure of the righteousness of Christ, by which we are justified in the sight of God. Therefore you read, that his church, as justified, is said to stand at his right hand in cloth of gold. ‘Upon thy right hand did stand the queen in gold of Ophir.’ And again, ‘Her clothing is of wrought gold’ (Psa 45:9,13). This the wall was overlaid with; this the body of Christ was filled with. Men, while in the temple, were clothed with gold, even with the gold of the temple; and men in Christ are clothed with righteousness, the righteousness of Christ. Wherefore this consideration doth yet more illustrate the matter. In that the palm trees were set on this wall, it may be to show that the elect are fixed in Jesus, and so shall abide for ever.

Chains were also carved on these walls, yea, and they were golden chains; there were chains on the pillars, and now also we find chains upon the walls. 1. Chains were used to hold one captive, and such Paul did wear at Rome, but he called them ‘his bands in Christ.’ 2. Chains sometimes signify great afflictions, which God lays on us for our sins (Psa 107:9-11; Lam 1:14, 3:7). 3. Chains also may be more mystically understood, as of those obligations which the love of God lays upon us, to do and suffer for him (Acts 20:22). 4. Chains do sometimes signify beauty and comely ornaments. ‘Thy neck,’ saith Christ to his spouse, ‘is comely with chains of gold.’ And again, ‘I put bracelets upon thy hands, and a chain on thy neck’ (Cant 1:10; Eze 16:8-11; Prov 1:9). 5. Chains also do sometimes denote greatness and honour, such as Daniel had when the king made him the third ruler in the kingdom (Dan 5:7,16,29).

Now all these are temple-chains, and are put upon us for good; some to prevent our ruin, some to dispose our minds the better, and some to dignify and to make us noble. Temple-chains are brave chains. None but temple-worshippers must wear temple-chains.

‘And he garnished the house with precious stones for beauty’ (2 Chron 3:6,7). 1. This is another ornament to the temple of the Lord; wherefore, as he saith, it was garnished with them; he saith it was garnished with them for beauty. The line [16] saith, garnished; the margin saith, covered. 2. Wherefore, I think, they were fixed as stars, or as the stars in the firmament, so they were set in the ceiling of the house, as in the heaven of the holy temple. 3. And thus fixed, they do the more aptly tell us of what they were a figure; namely, of the ministerial gifts and officers in the church. For ministers, as to their gifts and office, are called stars of God, and are said to be in the hand of Christ (Rev 1:20). 4. Wherefore, as the stars glitter and twinkle in the firmament of heaven, so do true ministers in the firmament of his church (1 Chron 29:2; John 5:35; Dan 12:3). 5. So that it is said again these gifts come down from above, as signifying they distil their dew from above. And hence, again, the ministers are said to be set over us in the Lord, as placed in the firmament of his heaven to give a light upon his earth. ‘There is gold and a multitude of rubies, but the lips of knowledge are a precious jewel’ (Prov 20:15).

Verily, it is enough to make a man in this house look always upward; since the ceiling above head doth thus glitter with precious stones. Precious stones, all manner of precious stones, stones of all colours. For there are divers gifts, differences of administrations, and diversities of operations, ‘but it is the same God which worketh all in all’ (1 Cor 12:4-6). Thus had the ceiling of this house a pearl here, and there a diamond; here a jasper, and there a sapphire; here a sardius, and there a jacinth; here a sardonyx, and there an amethyst. ‘For to one is given by the Spirit the word of wisdom, to another the word of knowledge’; to one the gift of healing, to another faith; to this man to work miracles, to that a spirit of prophecy; to another the discerning of spirits, to another divers kinds of tongues (1 Cor 12:8-11).

He also overlaid the house, beams, posts, walls, doors, &c., and all with gold. O what a beautiful house the temple was; how full of glory was it! And yet all was but a shadow, a shadow of things to come, and which was to be answered in the church of the living God, the pillar and ground of truth, by better things than these.

In the temple Solomon made chambers (1 Kings 6:5).

1. The chambers were of several sizes; some little, some large; some higher, some lower; some more inward, and some outward.

2. These chambers were for several services; some were for rests, some to hide in, some to lay up treasure in, and some for solace and delight (2 Chron 3:9; Eze 40:7, 41:5,9-11; 2 Chron 31:11,12). They were for resting-places. Here the priests and porters were wont to lodge. They were for hiding-places. Here Jehoshabeath hid Joash from Athaliah the term of six years (2 Kings 11:3). They were also to lay the temple treasure, or dedicated things in, that they might be safely kept there for the worshippers (Ezra 8:29). And some of them were for solace and delight; and, I must add, some for durable habitation. Wherefore in some of them some dwelt always, yea, their names dwelt there when they were dead.

(1.) Those of them which were for rest, were types of that rest which by faith we have in the Son of God, and of that eternal rest which we shall have in heaven by him (Matt 11:28; Heb 4:3). (2.) Those chambers which were for hiding and security, were types of that safety which we have in Christ from the rage of the world (Isa 26:20). (3.) Those chambers which were for the reception of the treasures and dedicated things were types of Christ, as he is the common store-house of believers. ‘For it pleased the Father, that in him should all fulness dwell’; ‘and of his fulness we all receive, and grace for grace’ (John 1:16; Col 1:19). (4.) Those chambers that were for solace and delight, were types of those retirements and secret meetings of Christ with the soul, where he gives it his embraces, and delights her with his bosom and ravishing delights. ‘He brought me,’ said she, ‘into his chambers,’ ‘into the chamber of her that conceived me,’ and there he gave her his love (Cant 1:4, 3:4).

The chambers which were for durable dwelling-places were types of those eternal dwelling-places which are in the heavens, prepared of Christ and the Father, for them that shall be saved (John 14:1-4; 2 Cor 5:1-4). This it is to ‘dwell on high,’ and to be safe from fear of evil! Here therefore you see are chambers for rest, chambers for safety, chambers for treasure, chambers for solace, and chambers for durable habitations. O the rest and peace that the chambers of God’s high house will yield to its inhabitants in another world! Here they will ‘rest from their labours,’ ‘rest in their beds,’ rest with God, rest from sin, temptation, and all sorrow (Rev 14:13; Isa 57:1,2; 2 Thess 1:7). God therefore then shall wipe all tears from our eyes, even when he comes out of his chamber as a bridegroom, to fetch his bride, his wife unto him thither, to the end they may have eternal solace together. O these are far better than the chambers of the south!

There were stairs by which men went up into these chambers of the temple, and they were but one pair, and they went from below to the first, and so to the middle, and thence to the highest chambers in the temple (1 Kings 6:8; Eze 41:7).

1. These stairs were winding; so that they turned about, that did go up them. So then, he that assayed to go into these chambers, must turn with the stairs, or he could not go up, no, not into the lowest chambers.

2. These stairs therefore were a type of a two-fold repentance. That by which we turn from nature to grace, and that by which we turn from the imperfections which attend a state of grace to glory. Hence true repentance, or the right going up these turning stairs, is called repentance to salvation; for true repentance stoppeth not at the reception of grace; for that is but a going up these stairs to the middle chambers (2 Cor 7:10).

Thus, therefore, the soul, at its going up these stairs, turns and turns, till it enters the doors of the highest chambers. It groans, though in a state of grace, because that is not the state of glory. I count then, that from the first to the middle chambers may be a type of turning from nature to grace. But from the middle to the highest, these stairs may signify a turning still from the imperfections and temptations that attend a state of grace, to that of immortality and glory (2 Cor 5:1-9).

For as there are turning stairs, form the lowest to the middle chambers, so the stairs from thence still turn, and so will do, till you come to the highest chambers. I do not say that they that have received grace, do repent they received grace; but I say they that have received grace, are yet sorry that grace is not consummate in glory; and hence they are for going up thither still, by these turning stairs; yea, they cannot rest below, as they would, till they ascend to the highest chambers. ‘O wretched man that I am!’ And ‘in this we groan earnestly,’ is the language of gracious souls (Rom 7:24; 2 Cor 5:1-3). True, every one doth not do thus that comes into the temple of God; many rest below stairs, they like not to go turning upward. Nor do I believe that all that bid fair for ascending to the middle chambers, get up to the highest stories, to his stories in the heavens. Many in churches, who seem to be turned from nature to grace, have not the grace to go up, turning still; but rest in that show of things, and so die below a share in the highest chambers.

All these things are true in the antitype, and, as I think, prefigured by these turning stairs to the chambers of the temple. But this turning, and turning still, displeases some much; they say it makes them giddy; but I say, there is no way like this, to make a man stand steady; stedfast in the faith, and with boldness in the day of judgment. For he has this seated in his heart; I went up by the turning stairs, till I came to the highest chambers. A strait pair of stairs are like that ladder by which men ascend to the gallows; they are the turning ones that lead us to the heavenly mansion-houses. Look, therefore, you that come into the temple of God to worship, that you stay not at the foot of these turning stairs, but go up thence; yea, up them, and up them, and up them, till you come to the view of the heavens; yea, till you are possessed of the highest chambers! How many times has God, by the Scripture, called upon you to TURN, and told you, you must turn or die! and now here he has added to his call a figure, by placing a pair of turning stairs in his temple, to convict your very senses, that you must TURN, if you mean to go up into his holy chambers, and so into his eternal mansion-houses; and look that you turn to purpose; for every turning will not serve. Some turn, but not to the Most High; and so turn to no purpose.

There was also a molten sea in the temple; it was made of brass, and contained three thousand baths (2 Chron 4:2-10). [17] This sea was for the priests to wash in when they came into the temple to accomplish the service of God; to wash their hands and feet at, that they might not, when they came thither, die for their unpreparedness. The laver also which was in the wilderness was of the same use there (Exo 30).

1. It was, as may be supposed, called a sea, for that it was large to contain; and a sea of brass, for that it was made thereof. It is called in Revelation a sea of glass, alluding to that in the wilderness, which was made of the brazen looking-glasses of women that came to worship at the door of the tabernacle (Rev 4:6, 15:2; Exo 38:8).

2. It was also said to be molten, because it was made of that fashion, by fire; and its antitype therefore is said to be a sea of glass mingled with fire (Rev 15:2). (1.) This sea was a figure of the word of the gospel, in the cleansing virtue of it; which virtue then it has when mingled with the fire of the Holy Ghost. And to this Christ alludes, when he saith, ‘Now ye are clean through the word which I have spoken unto you’ (John 15:3). (2.) It was a figure of the word, without mixture of men’s inventions; hence it is called ‘pure water.’ Having your ‘bodies washed with pure water.’ And again, He sanctifies and cleanseth his church ‘with the washing of water by the word’ (Eph 5:26; Titus 3:5). All these places are an allusion to the molten sea, at which of old they washed when they went into the temple to worship. Therefore, saith he, being washed, let us draw near to God (Heb 10:22).

3. This sea from brim to brim was complete ten cubits; perhaps to show that there is as much in the word of the gospel to save, as there is in the ten [18] words to condemn.

4. From under this sea round about appeared oxen, ten in a cubit did compass it round about (2 Chron 4:3). Understand by these oxen ministers, for to them they are compared in 1 Corinthians 9:8-10. And then we are taught whence true ministers come; to wit, from under the power of the gospel, for this sea breeds gospel ministers, as the waters breed fish.

5. It is also said in the text, that these oxen were cast when the sea was cast; insinuating that when God ordained a word of grace to save us, he also in his decree provided ministers to preach it to us to that end. Paul tells us, that he was made a minister of the gospel, ‘according to God’s eternal purpose which he purposed in Christ Jesus our Lord’ (Eph 3:9-11; Col 1:25).

6. This sea is said to have a brim like the brim of a cup. To invite us as well to drink of its grace, as to wash in its water. For the word and Spirit when mixed, has not only a cleansing, but a saving quality in it (2 Chron 4:1-5; 1 Cor 15:1,2).

7. This brim was wrought with lilies, or was like a lily flower; to show how they should grow and flourish, and with what beautiful robes they should be adorned, who were washed, and did drink of this holy water. Yea, that God would take care of them, as he also did of lilies, and would not fail to bestow upon them what was necessary for the body, as well as for the soul (Matt 6:28-34).

1. This molten sea stood upon the backs of twelve brazen bulls or oxen (2 Chron 4:4).

2. These oxen, as they thus stood, looked three towards the north, three towards the west, three towards the east, and three towards the south.

3. These twelve oxen were types of the twelve apostles of the Lamb, who, as these beasts, stood looking into the four corners of the earth, and were bid to go preach the gospel in all the world.

4. They were compared to oxen, because they were clean; for the ox was a clean beast. Hence the apostles are called holy. They were compared to oxen, because the ox is strong; and they also were mighty in the word (Prov 14:4; 2 Cor 12:12).

5. The ox will not lose what he has got by drawing; he will not let the wheels go back; so the apostles were set to defend, and not let that doctrine go back, which they had preached to others; nor did they, they delivered it pure to us.

6. One of the cherubs of which you read in the vision had a face like an ox, to show that the apostles, these men of the first order, are most like the angels of God (Eze 1:10).

7. In that they stood with their faces every way, it was, as I said, to show how the apostles should carry the gospel into all the world (Matt 28:19,20; Mark 16:15-18).

8. And observe, just as these oxen were placed looking in the temple every way, even so stand open the gates of the New Jerusalem to receive those that by their doctrine should be brought into it. ‘And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God’ (Luke 13:29; Rev 21:13,14).

9. These oxen bear this molten sea upon their backs, to show that they should be the foundation workmen of the gospel, and that it ought not to be removed, as was the molten sea of old, from that basis to another.

10. It is also said concerning those oxen that thus did bear this molten sea, that all their hinder parts were inwards, that is, covered by that sea that was set upon their backs; their hinder parts, or, as the apostle has it, ‘our uncomely parts’ (1 Cor 13:23,24).

11. And, indeed, it becomes a gospel minister to have his uncomely parts covered with that grace which by the gospel he preached unto others. As Paul exhorts Timothy to take heed unto himself, and to his doctrine (1 Tim 4:6).

12. But alas! there are too, too many who, can they but have their hands covered with a few gospel notions, care not though their hinder parts are seen of all the world. But such are false ministers; the prophet calls them ‘the tail.’ ‘The prophet that speaketh lies, either by word or with his feet, he is the tail’ (Isa 9:15; Prov 6:12,13).

13. But what a shame is it to hide his head under this molten sea, while his hinder parts hang out. Such an one is none of Christ’s oxen; for they, with honour to their Master, show their heads before all the world, for that their hinder parts are inward, covered.

14. Look to thy hinder parts, minister, lest, while thy mouth doth preach the gospel, thy nakedness and shame be seen of those which hear thee. For they that do not observe to learn this lesson themselves, will not teach others to believe the Word, nor to live a holy life; they will learn of them to show their shame, instead of learning to be holy.

Besides this molten sea, there were ten lavers in the temple; five of which were put on the right side, and five also on the left (2 Chron 4:6).

1. Of their fashion and their furniture, you may see (1 Kings 7:38). These lavers, as the molten sea, were vessels which contained water; but they were not of the same use with it. True, they were both to wash in; the sea to wash the worshippers, but the lavers to wash the sacrifice. ‘He made the ten lavers to wash in them such things as they offered for the burnt-offering, but the sea was for the priests to wash in’ (2 Chron 4:6). 2. The burnt-offering was a type of the body of Christ, which he once offered for our sins; and the fire on which the sacrifice was burned, a type of the curse of the law which seized on Christ when he gave himself a ransom for us. For, therefore, that under the law was called the burnt-offering, because of the burning upon the altar (Lev 6:9).

But what, then, must we understand by these lavers, and by this sacrifice being washed in them, in order to its being burned upon the altar?

I answer, Verily, I think that the ten lavers were a figure of the ten commandments; in the purity and perfection of Christ’s obedience to which he became capable of being made a burnt-offering, acceptable to God for the sins of the people. Christ was made under the law, and all his acts of obedience to God for us were legal, and his living thus a perfect legal life was his washing his offering in these ten lavers, in order to his presenting it upon the altar for our sins. The lavers went upon wheels, to signify walking feet; and Christ walked in the law, and so became a clean offering to God for us. The wheels were of the very same as were the lavers, to show that Christ’s obedience to the law was of the same, as to length and breadth, with its commands and demands to their utmost tittle and extent. The inwards and legs of the burnt-offering were to be washed in these lavers (Lev 1:9,13; 2 Chron 4:6); to show that Christ should be pure and clean in heart and life.

We know that obedience, whether Christ’s or ours, is called ‘a walking in the way,’ typified by the lavers walking upon their wheels. But I mean not by Christ, his washing of his offering, that he had any filthiness cleaving to his nature or obedience; yet this I say, that so far as our guilt laid upon him could impede, so far he wiped it off by washing in these lavers. For his offering was to be without blemish, and without spot to God. Hence it is said, he sanctified himself in order to his suffering. ‘And being made perfect, he became the author of eternal salvation unto all them that obey him’ (John 17:19; Heb 5:6-10).

For albeit he came holy into the world, yet that holiness was but preparatory to that by which he sanctified himself, in order to his suffering for sin. That, then, which was his immediate preparation for his suffering was his obedience to the law, his washing in these lavers. He, then, first yielded complete obedience to the law on our behalf, and then, as so qualified, offered his washed sacrifice for our sins without spot to God. Thus, therefore, he was our burnt-offering washed in the ten lavers, that he might, according to law, be accepted of the Lord.

And he set five of the lavers on the right side of the house, and five of them on the left. Thus were the ten divided, as the tables of the law, one showing our duty towards God, the other our duty towards our neighbour; in both which the burnt-offering was washed, that it might be clean in both respects. They might also be thus placed, the better to put the people in mind of the necessity of the sanction of Christ according to the law, in order to his offering of himself an offering to God for us.

‘He made also ten tables, and placed them in the temple, five on the right hand, [19] and five on the left’ (2 Chron 4:8).

Some, if not all of these tables, so far as I can see, were they on which the burnt-offering was to be cut in pieces, in order to its burning.

These tables were made of stone, of hewn stones, on which this work was done (Eze 40:40-43). Now, since the burnt-offering was a figure of the body of Christ, the tables on which this sacrifice was slain must needs, I think, be a type of the heart, the stony heart, of the Jews. For had they not had hearts hard as an adamant, they could not have done that thing.

Upon these tables, therefore, was the death of Christ contrived, and this horrid murder acted; even upon these tables of stone. In that they are called tables of hewn stone, it may be to show that all this cruelty was acted under smooth pretences, for hewn stones are smooth. The tables were finely wrought with tools, even as the heart of the Jews were with hypocrisy. But alas, they were stone still; that is, hard and cruel; else they could not have been an anvil for Satan to forge such horrid barbarism upon. The tables were in number the same with the lavers, and were set by them to show what are the fruits of being devoted to the law, as the Jews were, in opposition to Christ and his holy gospel. There flows nothing but hardness and a stony heart from thence. This was showed in its first writing; it was writ on tables of stone, figures of the heart of man; and on the same tables, or hearts, was the death of Jesus Christ compassed.

One would think that the meekness, gentleness, or good deeds of Jesus Christ might have procured in them some relentings when they were about to take away his life; but alas, their hearts were tables of stone! What feeling or compassion can a stone be sensible of? Here were stony hearts, stony thoughts, stony counsels, stony contrivances, a stony law, and stony hands; and what could be expected hence but barbarous cruelty indeed? ‘If I ask you,’ said Christ, ‘ye will not answer me, nor let me go’ (Luke 22:68).

In that these stony tables were placed about the temple, it supposeth that they were temple-men, priests, scribes, rulers, lawyers, &c., that were to be the chief on whose hearts this murder was to be designed, and by them enacted to their own damnation without repentance.

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’ (Eze 40:42,43).

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 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’ (Isa 53; 1 Cor 15; Gal 1).

O the instruments of us churls, by which this poor man was taken from off the earth! (Isa 32:7; Prov 30:14). 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’ (Isa 53:8). 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 (Isa 42:25, 57:11).

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 (Acts 2:36,37).

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 (Zech 12:10; Rev 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’ (Jer 17:1). 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.

‘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 Chron 4:7).

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 (Exo 25:31-40; 1 Chron 28:15).

These candlesticks are said sometimes to be ten, sometimes seven, and sometimes one; ten here; seven, Revelation 1:12, 13, and one in Zechariah 4. [20] 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 candlesticks which thou sawest are the seven churches’ (Rev 1:12-20).

1. The candlesticks were here in number ten, to show that Christ under the New Testament would have as 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 (John 12:32; Gal 4:27).

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. Yea, 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 (Matt 5:15,16; Luke 8:16, 11:33, 12:35).

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.

To these candlesticks belonged several lamps, with their flowers and their knops (Exo 25:33; 2 Chron 4:21).

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 (Matt 25:1-7).

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 oil [21] on the top; and that by golden pipes this golden oil emptied itself into the lamps, and all, doubtless, that the lamps might shine (Zech 4:2,12).

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 (Matt 25).

5. Wherefore, O thou professor! 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 (Lev 24:2; Matt 25).

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 malignant [22] to either; but at present let this suffice.

There was also shew-bread set upon a golden table in the temple (1 Kings 7:48). The shew-bread consisted of twelve cakes made of fine flour, two tenth deals [23] were to go to one cake, and they were to be set in order in two rows upon the pure table (Lev 24:5-9).

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 being many are one bread,’ &c. (1 Cor 10:17). 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’ (Rom 12:5).

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 apostacy, 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 (Hosea 7:8).

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’ (Rom 15:16).

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’ (Jer 2:2; Hosea 11:1). 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.

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 Kings 7:50). 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 naughtiness, 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 Cretians sharply, that they might be sound in the faith (Titus 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 mending the light, they put the candle out. And therefore Paul bids them that are spiritual do it (Gal 6:1). 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 Cor 5:4,5; 2 Cor 13:10).

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 (Rev 2, 3). 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 (Rev 2:4,20, 3:2,15). 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’ (Rev 3:19).

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. [24]

As there were snuffers, so there were also snuff-dishes in the temple; ‘and they were also made of gold’ (Exo 25:38; 37:23; Num 4:9). 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 Cor 5:2; 2 Cor 7:11).

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 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’ (Prov 25:12).

Ministers, it appertains to you to use the snuffers, and to teach the people to hold the snuff-dishes right (Acts 20:20,21; 2 Tim 4:2). 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 smutch 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 Cor 7:11).

There were also tongs of gold used in the temple of old (1 Kings 7:49). 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 (Lev 9:24; 2 Chron 7:1). Nor was there, upon pain of death, any other fire to be used there (Lev 10:1,2). 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 (Exo 10:24,25; Lev 24:2,3; Num 8:3). 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 (Can 5:14). 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 6:6). But the prophet Ezekiel, treating of like matters, quite waives the type, the tongs, and speaketh only of this holy land; ‘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 (Exo 25; Psa 80:1)— ‘and fill thy hand with coals of fire from between the cherubims’ (Eze 10:2).

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 (Matt 3:11; Acts 2). 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 (Luke 11:9-13; Rom 8:26; Rev 8:5).

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’ (Eze 10:7).

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.

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 (Exo 30:1-10; Lev 16:18).

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 (Exo 30:7). Which sweet incense was a type of grace and prayer (Psa 112:2).

2. Incense, or that called incense here, was not a simple but a compound, made up of sweet spices called stacte, onycha, and galbanum; and these three, may answer to these three parts of this duty, to wit, prayer, supplication, and intercession (Exo 30:34-37, 37:29; 1 Tim 2:1).

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 (Luke 11:9-13).

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 (Rom 8:26).

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 (Zech 12:10; Jer 5:16).

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 (Psa 51:17; Cant 2:14).

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 Peter 2:5; Heb 13:15).

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’ (Psa 73:28; Heb 10:22).

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. O! 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.

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 (Num 16:6,17,18). 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 10:1,2).

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, Revelation 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 (Lev 16:13; Heb 7:25; Rev 8:3,4).

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 (Num 16:17,37). 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 10:1). 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 (Exo 30:9; Isa 1:13, 66:3).

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 (Hosea 7:14, 4:12, 5:4; Prov 28:9).

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’ (Prov 15:8). Their prayers went up like ‘incense, and the lifting up of their hands as the evening sacrifice’ (Psa 141:2).

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.

1. The golden spoons belonging to the temple were in number, according to Moses, twelve; answering to the twelve tribes (Num 7:86). But when the temple was built, I suppose they were more, because of the number of the basins.

2. The 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 cauldrons hanged in the corners of that court called the priest’s to boil them in (1 Sam 2:13,14; Eze 46:19,20).

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’ (1 Cor 3:1,2).

6. See, here were need of spoons, milk is 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. But strong meat belongeth to them that are of full age, even those who, by reason of use, have their senses exercised to discern both good and evil’ (Heb 5:13,14).

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 there 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 frompered 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. [25]

11. Nor are the babes but of use in the church of God; for he commands that they may be brought to cry with the congregation before the Lord for mercy for the land (Joel 2:16).

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 of 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 consolations 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.’ Compare these two or three texts—1 Peter 2:1-3; 1 Corinthians 3:2; 1 Thessalonians 2:7.

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 shall 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 beard; 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 11:6-8, 60:22).

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 basins belonging to the Temple.

As there were spoons, so there were bowls and basins 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, Ezra 1:10. The bowls or basins 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 proportion of faith by which, or by the measure of which, every man received 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 comes to worship in the temple of God, receive of the good things that are there, beyond the ‘proportion of his faith’ (Rom 12:6). Or, as it is in another place, according to ‘the ability which God giveth’ (1 Peter 4:11). And hence it is, at the self-same 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 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 home, 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; for great faith in him would have received more. He had it then according to the largeness of his bowl, even according to his faith, ‘as God hath dealt to every man the measure of faith’ (Rom 12:3). 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 into 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 your faith be it unto you’ (Matt 9:29). If a man goeth to the ocean sea 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, and as the corners of the altar’; which, though it supposes an enlargement, yet it must be confined to that measure of faith which is provided for its reception (Zech 9:15, 14:20). 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 1:7,8). Thy faith, then, is one of the bowls or basins of the temple, by, or according to which, thou receivest thy mess, when thou sittest 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 3:18).

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 an alms. [26]

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 your faith,’ saith he, ‘be it unto you’ (Matt 9:29).