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was lawful for the priests only, to burn incense; but now, all we who believe in Christ, are priests; wherefore it is lawful for us, and for us only, to burn the incense of prayers. The censer, that golden vessel, is the words which we utter in prayer: surely golden and precious are those, of which the Lord's Prayer consisteth, the Psalms, and other prayers used in the holy scripture.

Vessels, in scripture, frequently signify words. Wine, water, burning coals, and the like, are contained in vessels; so the meaning of what we express, is contained in words. By the cup of Babylon, is understood the doctrine of men; and by the cup from which the blood of Christ is drank, the gospel. The burning coals whereon the frankincense was laid, signify thanksgiving, and the rehearsing of benefits in prayer; which we are wont to do in making supplication. That fiery coals signify benefits, is manifest by referring to Romans xii. where the apostle reciteth the words of Solomon; Proverbs XXV. "If thine enemy hunger, feed him; if he thirst, give him drink for in so doing thou shalt heap coals of fire on his head." Benefits may properly be called coals of fire, for they inflame the heart with love, which was before cold and inactive.

In the law it was prohibited to lay the frankincense upon any other coals except those that were of the altar of the Lord: which signifieth that we must not rehearse our own good deeds in prayer, as did the pharisee, (Luke xv.) but only the benefits of God bestowed upon us in Christ: he is our altar, and by him we must offer and for the benefits reeeived by him we must give thanks, and make mention of them in prayer for the increasing of our faith. This Paul teacheth, where he saith, Col. iii. "Do all things in the name of the Lord Jesus, giving thanks to God and the Father by him." For God will not suffer us to glory in any thing else in his

sight, which he declared in a type or figure, Lev. x. where we read that Nadab and Abihu, the sons of Aaron, were consumed in a flame from the altar of the Lord, because they burned incense, taking other fire than that of the altar.

The works of Christ are acceptable to God; we must therefore give thanks for these only, and rejoice in prayer. Incense signifieth the petitions made in prayer. Paul saith, let your petitions be made known unto God; wherein he seemeth to have considered and interpreted them as a sweet savour ascending from the censer. As though he had said, when ye burn incense sweet and acceptable unto the Lord, make your petitions known unto God with supplication and thanksgiving: this incense and savour being sweet and acceptable to God, ascendeth to heaven like vapours of smoke, and entereth even unto the throne of God.

As burning coals give a strong savour and make it ascend upward, so the memory of the benefits of God which we rehearse in thanksgiving, maketh prayer steadfast and bold, which ascendeth into heaven; but without which it fainteth, is cold, and of no force. Therefore, before we can pray effectually with faith, our hearts must be inflamed by the memory of the benefits which God hath bestowed upon us in Christ.

Perhaps some may demand how our petitions are to be made known to God, seeing they are known unto him before we pray? I answer; the apostle adjoined this, that he might instruct us of what sort true prayer ought to be: namely; being assured, and having confidence and trust in God. Such a prayer is not made at adventure, neither passeth it away into the wind, as the prayer of those who have regard whether God hear or not, yea, rather beve that he doth not hear; which is not to pray or of God, but to tempt and mock him.

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If a man desire money of me, whom I certainly know to be persuaded in his own mind that he shall not receive it, I should not grant his request, but consider myself mocked. How much more is God offended at our much crying and babbling, when we do not consider whether he heareth us or not. Let us therefore learn to make known our petitions unto God; that is, so ask that we doubt not that they are known and accepted by him. If we in faith believe that we shall receive whatsoever we ask, we shall receive it for as we believe, so it cometh unto us. As the smoke carrieth the savour upward from the censer, so faith carrieth the petitions of the believers into the presence of God; whereby we assuredly believe that our petitions will ascend to God, and that we shall obtain those things that we ask.

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It is said in the Psalms, "God hath heard my petition; give ear Lord unto my prayer," &c. Christ saith, Mat. xxi. "Whatsoever ye shall ask in er, believing, ye shall receive." And James saith, chap. i. "Ask in faith, nothing wavering. For he that wavereth, is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord." Who cannot perceive that the babbling and noise which is made through the world in monasteries, is mockery and delusion? The prayers of these, if they may be called prayers, are abundantly shown before men ; but God doth not regard them, neither doth he hear them; for they do not believe, neither are they assured that their prayers are heard by him ; therefore as they believe, so do they receive. It was time, long ago, that those mockeries and blasphemies should have been abolished.

If we pray as we are here taught, there shall be nothing which we may not obtain. We pray for many things which we do not receive, but this is not

marvellous, for it is evident that we do not ask in faith.

And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. By the peace of God, it is not meant that whereby God is peaceable and quiet in himself, but that which he giveth unto us, and poureth into our hearts. This peace is given to us while in the world, notwithstanding we suffer affliction. It passeth all understanding. It must not be understood by this, that we cannot perceive it; for if we have peace with God, it must be felt in the heart and conscience, otherwise we could not be preserved by it; but it is to be understood, that when tribulation cometh upon those who know not God, and are unacquainted with prayer and supplication, who trust in their own wisdom, being void of faith, they become exceedingly disquieted and troubled, not knowing the peace of God.

Those who rejoice sincerely in God, knowing that he is favourable to them, and that they are at peace with him, are patient in tribulation, and endure it valiantly, being strengthened inwardly by faith. When the believer is in trouble, he committeth all things to God, without seeking to know when, how, where, or by whom he will give him quietness. Again; God showeth them a great favour, insomuch that he maketh their trials of great advantage to them, which no one would suspect. This is that peace of the cross, the peace of God, the peace of conscience, yea, true christian peace, by which a man liveth quietly and peaceably with all men.

This peace cannot be comprehended by reason, that a man under the cross may have quietness of mind, joy of heart, and peace even in the very invasion of his enemies. This is the gift and work of God, which is unknown to all except those that have experienced it. Paul saith, Romans xv. 13. "Now

the God of hope fill you with all joy and peace in believing." That which he here calleth peace in believing, he calleth in our present text the peace of God.

Paul would have us understand, that he who rejoiceth in the Lord by faith, and is of a meek and patient mind, will be assaulted by the devil; who will raise up some cross, that he may thereby drive him from his christian duty. The apostle therefore would have every one to be prepared against the attacks of Satan, and to place his confidence where he cannot trouble it: namely, in God. We must wait patiently for the coming of our Lord, who will make an end of adversity: by this means, our minds, hearts, and consciences, will be preserved and kept in peace.

Patience cannot endure, where the heart is not confirmed in this peace: for only those who possess it, are persuaded that God is favourable to them, and that he taketh care of them. We must not here understand the hearts and minds to be the will of nature, but, as Paul informeth us, of Christ Jesus. These are the hearts and minds produced by faith and love; and those that possess them, behave with reverence toward God, and in a loving and gentle manner toward their neighbours. They believe in God, and love him with their whole hearts, and are always ready to do whatever will be acceptable to him, and to their neighbours.

Such hearts and minds as these are often beset by the devil, who by the fear of death, and other troubles, endeavoureth to terrify, and drive from this godliness; suggesting false hopes, which are the devices and imaginations of men. Thus the mind. sometimes becomes seduced, and seeketh comfort in itself and other creatures; having been drawn aside from the true worship of God, and wrapped in the snare of the devil. We perceive in this short text, great instruction in the christian life; how we must

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