[] [] A BRIEF VIEW OF THE FIGURES; AND EXPLICATION OF THE METAPHORS, CONTAINED IN SCRIPTURE.

BY JOHN BROWN, Miniſter of the Goſpel at Haddington.

John v. 39. Search the Scriptures.

Hoſ. xii. 10. I have uſed SIMILITUDES, by the miniſtry of the prophets.

EDINBURGH: PRINTED BY AND FOR GAVIN ALSTON. M.DCC.LXXXII.

THE PREFACE.

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THE advantage of a clear, comprehenſive, and regular view of the FIGURES, the TYPES, and the PREDICTIONS of ſcripture, is obvious. In the FIRST, we obſerve the ſurpriſing eloquence of Heaven, and diſcern almoſt every form in nature, a guide to, and an illuſtrator of inſpired truth. By the SECOND, we perceive the whole ſubſtance of the goſpel of Chriſt, truly exhibited in ancient ſhadows, perſons, and things;—in laws apparently carnal and trifling. In the THIRD, we obſerve how aſtoniſhingly inſpired predictions properly arranged, and compared with the hiſtory of nations and churches, do illuſtrate each other; and modern events, as with the evidence of miracles, confirm our faith in the oracles of God. The uſefulneſs of what I have attempted, with reſpect to all the THREE, muſt be leſt to the providence of God.

The ſubſequent MEDITATIONS, relate to the FIGURES of ſacred writ. To avoid too peremptory parallels, and to awaken devotion, they are caſt into the preſent form. The EMBLEMS, the ſignification of which appeared uncertain or DIVerſified, are repeated under different heads. To ſhun interfering with TYPES, many rich EMBLEMS, as of ZION, PRIESTS, &c. are wholly omitted, or but ſlightly touched. To ſhun a tireſome length, and a ſinking dulneſs, that which was juſt before hinted on a ſimilar EMBLEM, is not ſeldom paſſed over; and the hiſtory of EMBLEMS is leſt to be collected from the account of the OBJECTS which they repreſent; nor on THIS are ought but hints offered, and the enlargement is left to the reader's own meditation. What friendly indulgence is requiſite to pardon miſtakes, the peruſer muſt judge. Meanwhile, it is hoped he will remember, that the eſpial of faults is much eaſier work than to avoid them.

The CONTENTS.

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BOOK I.

A general view of the FIGURES of ſcripture language, p. 1.—11.

BOOK II.

Explication of METAPHORS reſpecting PERSONS, viz. God, p. 11.—Chriſt, 39.—The Holy Ghoſt, 109.—Holy angels, 116.—Fallen angels, 119.—Men in general, 125.—Saints, 138.—Wicked men, 184.—Faithful miniſters, 209.—Falſe teachers, 223.—The true church, 229.—Corrupt churches, Antichriſt, 250.—Nations, Jews, Egyptians, Aſſyrians, Chaldeans, Perſians, Greeks, Romans, Tyrians, Saracens, Turks; armies, families, 257.

BOOK III.

Explication of METAPHORS reſpecting THINGS, viz. God's purpoſe and providence, 289.—Covenants of works and grace, 295.—Word of God, 297.—Law and goſpel, 306.—Goſpel-diſpenſation and ordinances, 318.—God's favour, and gifts of change of ſtate and nature; juſtification, ſanctification, fellowſhip with God, 327.—Saving grace, faith, hope, love, repentance, zeal, humility, and exerciſe of grace, 339.—Sin, in its ſtate, courſe, kinds, temptations, 357.—Proſperity, ſpiritual or temporal, 382.—Adverſity, 384.—Human life, 395.—Opportunities of doing good, 399.—Death, 402.—The reſurrection, 405.—The day of judgment, 407.—This world, 409.—The ſtate of glory in heaven, 411.—Hell, 416.

N. B. The above contents ſhew, that the enſuing work contains a whole ſyſtem of DIVine truth, repreſented in ſcripture-metaphors.

[]A BRIEF VIEW OF THE FIGURES, and EXPLICATION of METAPHORS, CONTAINED IN SCRIPTURE.

BOOK I. SCRIPTURE-language in general.

IN the manner of the Eaſt, the language of inſpiration abounds with the moſt ſtriking and inſtructive figures. In noble and candid ſimplicity,—in bold alluſion, not all the writings of men can vie with theſe oracles of God. Here,—as one would expect in the idiom of Godhead, the principal truths are brought down to the weakeſt capacity, that ignorance may have nothing to plead for excuſe; others, chiefly predictions, are often wrapped up in figures, obſcure, and hard to be underſtood. Thus, till the fulfilment, the learned are forced to acknowledge their ignorance, and malicious oppoſers rendered incapable to ſtop the predicted event.

The figures of ſacred language are either SIMPLE or COMPLEX. The former, without changing the native ſenſe of the words, embelliſh the ſtile, enliven the repreſentation, or illuſtrate the ſubject: the latter, while they ennoble the ſtile, and illuſtrate the ſubject, do alſo convert the terms, from their ordinary ſignification, to another connected with it.

Simple figures are, 1. A REPETITION of the ſame term or phraſe; whether in the ſame, or in different ſentences [2] of a chapter, or ſection; as of MY, Pſal. xviii. 1. 2. 3.; my God, Pſal. xxii. 1. and cxviii. 28.; my help, Pſal. cxxi. 1. 2.;—whatſoever things are, Phil iv. 8.; his mercy endureth for ever, Pſal. cxxxvi.; Lord our Lord, &c. Pſal. viii. 1. 9. 2. DIVERSIFYING of the ſenſe, while the ſound is nearly retained. Thus, Walk in the fleſh; and war after the fleſh; agree pretty much in found, but differ vaſtly in ſenſe. 3. CHANGING of the ſenſe of a word in the ſame ſentence. Thus good, in Matth. xix. 16. ſignifies, firſt, what is good and uſeful, in a limited ſenſe; and then, what is infinitely and originally good: fruit of the vine, Matth. xxvi. 29. both ſignifies natural wine, and eternal happineſs. 4. CONFORMATION of the ſound of the terms, to the mournful, the joyful, the terrible, deterſtable, or amiable nature of the ſubject. Thus the portion of the wicked is deſcribed in words ſounding forth terror, Pſal. xi. 5. 6.; the laſt day, in moſt dreadful language, 2 Pet. iii. 10. 12. 5. OUTCRIES of admiration, abhorrence, deriſion, commendation, wiſhing, pity, joy, grief; as, How great is his goodneſs! Zech. ix. 17. O wretched man that I am! &c. Rom. vii. 24, O woman great is thy ſaith! Matth. xv. 28. 6. CORRECTIONS of what was juſt before aſſerted; as, Yet not I, but Chriſt liveth in me, Gal. ii. 20. Yet not I, but the grace of God, 1 Cor. xv. 10. 7. In promiſes, the reward; and eſpecially that which is terrible in a threatening, complaint, or oath, is ſometimes partly SUPPRESSED: as, He ſhall be chief ana captain, 2 Sam. v. 8. I will drive him out, Gen. iii. 22. Wilt thou caſt me off? Pſal. vi. 3. Let me ceaſe to exiſt, if I lie, Pſal. lxxxix. 35. 8. Interrupting ADDRESSES: as, of Nehemiah to God, chap. iv. 4. 5.; of God, by Joel, to the Hebrews, chap. ii. 12. 13.; of David to the mountains of Gilboa; to the daughters of Iſrael; to Jonathan, 2 Sam. i. 21. 24. 25. 26. 9. INTRODUCTION of ſpeeches, real or feigned: as, of the choſen ruler of Judah, Iſ. iii. 7.; of their women, Iſ. iv. 1.; of the fir-trees, and of the dead, Iſ. xiv. 8. 9.; of hell and deſtruction, Job xxviii. 22. When theſe ſpeeches are wicked, they are ſometimes expreſſed, not as uttered by the author, but as they truly meant. Thus, ſinful [3] means of relief are called a covenant with hell, and agreement with death, Iſ. xxviii. 15.: flattering prophecies are called deceits, Iſ. xxx. 10.: falſe witneſſes are called ſons of Belial, 1 Kings xxi. 10. 10. QUESTIONS, expreſſive of abſurdity, wonder, doubt, demonſtration, expoſtulation, anger, inſult, grief, negation, pity, deſire, refuſal, prohibition: as, How can a man be born when he is old? John iii. 4. How excellent is thy loving kindneſs! Pſal. xxxvi. 7. Shall Sarah, that is ninety years old, bear? Gen. xvii. 17. Is anything too hard for the Lord? Gen. xviii. 14. &c. 11. APPEALS to thoſe who are argued againſt: as, of the apoſtles to the Jewiſh rulers, Acts iv. 19.; of Paul to the Galatians, chap. iii. 2. 12. RETORTION, or throwing back an accuſation or objection, on the ſtarter of it. So God throws back the charge of injuſtice on the Jews, who charged him with it, Ezek. xviii.: the Syrophenician woman pleads the character of a dog, thrown out againſt her,—as an argument for mercy, Matth. xv. 26. 27. To repel the queſtion, By what authority he acted? Jeſus poſed the inquirers, Whether the baptiſm of John was from heaven, or of men? Matth. xxi. 23.—25. 13. PREVENTION of objections, by anſwering them before they be ſtarted: Thus the objection, of God's deſerting his church, is prevented, Iſ. xlix. 14. 15. 14. An apparent YIELDING of that which an oppoſer pleads, in order to ſhew its abſurdity; or its inſufficiency to eſtabliſh the point in diſpute. So Paul grants the Jews to have great knowledge of the law, and a capacity to inſtruct others;—in order to ſhew them, how their ſin in breaking the law was aggravated, Rom. ii. 17.—24. James grants the ungodly profeſſor, that he had faith; but ſhews that the devils alſo believed and trembled, Jam. ii. 19. 15. ASSIGNATION of the reaſon of an action, or name. Thus, Paul was not aſhamed of the goſpel, becauſe it was the power of God for ſalvation to believers; and it was ſo, becauſe therein the righteouſneſs of God was revealed, Rom. i. 16. 17. The law ſilenceth and condemns all men, becauſe by it is the knowledge of ſin; and therefore, by the deeds of it ſhall no fleſh be juſtified; Rom. iii. 19. 20. No man can be ſaved by the law; becauſe it worketh wrath in our corrupt nature againſt [4] God, and condemns us to his juſt wrath, Rom. iv. 14. 15. 16. Lively DESCRIPTIONS; which, as it were, preſent the objects to our eyes, and other ſenſes: as, of Tophet, Iſ. xxx. 33.; of Goliah, 1 Sam. xvii. 4.—6.; of God's compaſſion, Jer. xxxi. 20. Hoſ. xi. 7. 8. 17. DIGRESSIONS; in which the ſpeaker, for a time, turns aſide from his immediate ſubjects, and deſcants upon an object occaſionally mentioned. Thus the apoſtles often turn aſide to diſcourſe concerning Jeſus Chriſt: as Rev. i. 5.—8. Col. i. 14.—22. 18. TRANSITIONS; in which one part of the ſentence reſpects that which went before, and another what follows. Thus, Covet earneſtly the beſt gifts, reſpects what precedes; and, I ſhew you a more excellent way, that which follows, 1 Cor. xii. 31. 19. CONTRASTS; in which ſubjects diſſimilar are compared, in order to mark clearly the nature, value, or unworthineſs of the one: ſo the condition of the wicked is contraſted with that of the righteous, Pſal. i. God's kindneſs, and mens unfruitfulneſs and wickedneſs, are contraſted, Iſ. v. 1.—4. Men and the Holy Ghoſt are contraſted, Acts v. 4. 20. COMPARISON of things, like or unlike, in order to argue from the one to the other. Thus Chriſt argues from the leſſer to the greater, Matth. vi. 30. and vii. 11.; and that God is to feared rather than men, Matth. x. 28. 21. INDUCTION; by which compound things are repreſented in their various parts. And here there is, generally, an aſcending, as to the object, or the language. Thus the deſolation of a country is deſcribed from the caſe of the fields, the inhabitants, people, prieſt, ſervant, maſter, ſeller, buyer, &c. Iſ. xxiv. 1. 2. 3. God's juſt judgment is repreſented in his rewarding the righteous, and puniſhing the wicked, Rom. ii. 6.—9. The reſurrection is deſcribed, as partly to happineſs, and partly to damnation, John v. 28. 29. Chriſt's ſtate is deſcribed, from the debaſed and exalted circumſtances of it, Phil. i. 6.—10. Thus the ſin or the judgment of men is often deſcribed, in a variety of particulars, Ezek. xxii. and xxiii. 22. CROWDING of various qualities or things into one ſentence: as, of ſacrifices, rams, bullocks, lambs, he-goats, vain oblations, new moons, ſabbaths, aſſemblies, Iſ. i. 11. 13. 14.; of [5] foreknowledge, predeſtination, calling, juſtificati [...]n, glorification, Rom. viii. 29. 30. 23. REDOUBL [...]D REPRESENTATIONS; in which objects are repreſent [...]d, firſt more obſcurely, and then more plainly; as, Har the right; attend to my cry: give car to my prayer, Pſal. xvii. 1.; Water, and the Spirit, John iii. 5. Thy ſilver is become droſs; thy wine is mixt with water; thy princes are rebellious, and companions, of thieves, Iſ. i. 22. 23. 24. CIRCUMLOCUTIONS; in which, for modeſty, or to ſweeten or heighten the language, the proper name of an object is avoided, and an indirect deſcription is given in its ſtead. So a chamber-pot is called a veſſel wherein there is no pleaſure, Jer. xxii. 2. 8. Urine is called the waters of the feet, 2 Kings xviii. 27. Heb. Death is called the king of terrors, Job xviii. 14. 25. REFERENCES; in which the words, or ſenſe of another ſpeaker, or writer, are quoted, or alluded to. Here the words are ſometimes quoted, in a ſenſe which they did not originally ſeem to bear; and ſometimes the terms or the ſenſe of DIVers paſſages are conjunctly quoted into one.—Quotations or alluſions abound in the New Teſtament, Matth. i. 23. and xxi. 4. 5. Acts vii. 43. &c. &c.: concerning which, many excellent obſervations may be found in Carpzow's Defence of the Bible.

Complex figures are, metonymy; ſynecdoche; meioſis; hyperbole; irony; metaphor.

By METONYMY, the name of one object is given to another, becauſe of ſome connection, not ſimilitude, betwixt them. Thus, 1. The name of the matter, the author, the cauſe, or inſtrument, is given to that which is produced from, or by it; or the name of the effect is given to the author, cauſe, or inſtrument. Thus the wood in the houſes and furniture of Jeruſalem is called a foreſt, Jer. xxi. 14. Ezek. xx. 46.; the temple, for its plenty of cedar-wood that grew in Lebanon, is called Lebanon, Zech. xi. 1.; a heavenly frame is called the Spirit, Rev. i. 10.; the name of a father, as of Jacob, Moab, &c. is given to his poſterity, Iſ. xliii. 22. and xvi.; a teſtimony is called the mouth, Deut. xvii. 6.; ſpeech is called the tongue, Prov. xxv. 15.; the benefits God beſtows are called his love, 1 John [] iii. 1. Contrariwiſe, Chriſt is called ſalvation, becauſe he is the author of it, Gen. xlix. 18.; Eſau's, taking Canaanitiſh wives is called a grief, i. e. a cauſe of grief, Gen. xxvi. 35.; the goſpel is called the power of God, i. e. the inſtrument of exerting it, Rom. i. 16.; victory over the world is called faith, as faith obtains it, 1 John v. 4.; the tranſgreſſion of Iſrael is called Samaria; and the high-places of Judah, Jeruſalem; becauſe theſe cities chiefly promoted wickedneſs and idolatry, Mic. i. 5; wiſdom and knowledge are called ſtability, becauſe they are the means of it, Iſ. xxxiii. 6. 2. The name of a ſubject is given to its adjunct; and of an adjunct to its ſubject. Thus a city, a country, the earth, the world, is put for the inhabitants of it, Jer. iv. 29. Gen. vi. 11.; a cup, for that which is contained in it, 1 Cor. xi. 25. This cup, &c. Pſal. xxxiii. 4.; a neſt for the pullets in it, Deut xxii. 11.; the heart, for the deſires, or other things, contained in it, Pſal. lxii. 8.; Pour out your hearts. The name of a poſſeſſor, is given to what is poſſeſſed; ſo Chriſt's people are called himſelf, Matth. xxv. 35.—45. Acts ix. 4. 1 Cor. xii. 12.; ſo the Lord, i. e. what offerings belonged to him, is called Levi's inheritance, Deut. x. 9. The name of the thing ſignified is given to the ſign; ſo the wine in the Lord's ſupper is called Chriſt's blood, or the New Teſtament in it, Matth. xxvi. 26.; and of the ſign to the thing ſignified; the ſovereign rule is called a ſceptre, Gen. xlix. 10. The name of the quality is given to its ſubject; ſo a ſcarlet and crimſon coloured thing is called ſcarlet and crimſon, Iſ. i. 18. The name of that which is contained, is given to that which contains it; ſo fields are called the upper and nether ſprings, Joſh. xv. 19. 3. Names are put for the perſon or thing named; ſo the name of Chriſt, or of God, often ſignifies preciſely Chriſt, or God himſelf, Acts iv. 12. Deut xxviii. 58. 4. Perſons and things are named according to appearance, not reality: ſo angels are called men, Gen. xviii.; Satan is called Samuel, 1 Sam. xxviii. 14.—20.; error is called a goſpel, Gal. i. 6

By SYNCEDOCHE, 1. More univerſal terms are put for ſuch as are more reſtricted: as ALL, for many; for all kinds; for the greater or better part, Matth. iii. 5. [7] and xix. 28.; the world, for the Roman empire, the Gentiles, the wicked, the Antichriſtians, Luke ii. 1. 1 John ii. 2. and v. 18. Rev. xiii. 8.; every creature, for men, Mark xvi. 15.; or the plural number for the ſingular, as children, for child, Gen. xxi. 7. 2. More reſtricted terms are put for ſuch as are more extenſive: as, one for all of the kind, Pſal. i. 1.; yeſterday, for time paſt, Heb. xiii. 8,; a limited number, as thrice, ſeven, or ten times, for frequently, 2 Cor. xii. 8. Pſal. cxix. 164.; a thouſand, five thouſand, for an uncertain number, Iſ. xxx. 17. 3. A whole perſon, thing, place, or time, is put for an adjunct or part of it. So Chriſt is ſaid to die; to be buried; when only his body died, and was buried, John xix. 42. and ii. 13.; world is put for Canaan, Rom. iv. 13.; north for Caldea, Jer. i. 13. for ever, for a long time, Dan. ii. 4. 4. A part of a perſon, thing, place, or time, is put for the whole of it. So ſouls denote human perſons, Acts ii. 41; reſurrection is put for Chriſt's whole appearance in our nature, Acts i. 22.; hour for a period of time, John iv. 23.

By MEIOSIS, a great deal leſs is expreſſed, than is really ſignified. Thus, in the negative precepts, much more is intended than is literally expreſſed, Exod. xx. 3.—17.

By HYPERBOLE, things are repreſented, as far more inſignificant, great, glorious, or numerous, than they really are. So the Hebrew ſpies are repreſented as graſshoppers, Numb. xiii. 33.; the top of a tower or wall is ſaid to reach to heaven, Gen. xi. 4. Deut. xi. 1.; the hiſtories of all Chriſt's works could not be contained, rather peruſed, by the world, John xxi. 25.; the Iſraelites are repreſented, as in number like to the ſand on the ſea ſhore, or duſt of the earth, Gen. xiii 16. and xxii. 17.; ſo contentions are called wars, Jam. iv. 1.; plenty of milk, honey, and butter, or oil, is repreſented as rivers of it, Job. xxix. 6.; Saul and Jonathan are repreſented as ſwifter than eagles, and ſtronger than lions, 2 Sam. i. 23. The terms of this figure muſt always be underſtood with due limitation.

By IRONY, words are uttered with ſuch an air, or other circumſtance, as makes them bear a ſignification [8] quite contrary to their common one: as, Let them, the falſe gods, riſe up and help you, Deut. xxxii. 38. Bleſs God, and die, Job. ii. 12. Rejoice, O young man, &c. Eccl. xi. 9. Sleep on now, &c. Matth. xxvi. 45. Cry aloud; for he is a God, &c. 1 Kings xviii. 27. Go up and proſper; for the Lord ſhall deliver it, &c. 1 Kings xxii. 15. When the irony is extremely ſharp and reproachful, it is called a ſarcaſm, as a goodly price, &c. Zech. xi. 13. How glorious was the King of Iſrael to day! 2 Sam. vi. 20. He truſted in God, Pſal. xxii. 8.

By METAPHOR, the names, qualities, and actions, proper to ſome perſons or things, are aſcribed to other perſons or things, becauſe of ſome likeneſs between them. Theſe of rational beings, are aſcribed to other rational beings; ſo Satan is called a god; miniſters angels, &c. Thoſe of inanimate things, to other inanimate things; ſo, God's purpoſe, or goſpel, is called a foundation, &c. Theſe of living creatures, to things without life: ſo the creation is ſaid to groan, to travail, to will, &c. Thoſe of things without life, to ſuch as have it; ſo Chriſt is called a way, a door, the truth, &c.—That, by comparing the volumes of nature with the oracles of God, we may be alway, and every-where, ſurrounded with ſpiritual monitors. No figure is more frequent than this: nor is there almoſt any thing in nature, from which it is not drawn. Particularly, 1. From RATIONAL BEINGS: as God, holy angels, devils; chiefly from men, in their PARTS, ſoul, body, flesh, blood, bones, head, face, eyes, ears, noſe, mouth, cheeks, locks, hair, neck, ſhoulder, back, belly, hands, loins, bowels, navel, boſom, knees, legs, feet; in their RELATIONS, marriage, huſband, ſpouſe, men, women, virgins, young men, fathers, mothers, ſons, daughters, children, babes, widows, maſters, ſervants, kings, judges, captains, ſubjects, ſoldiers, army, ſhepherds, teachers, merchants, Caananites, Arabians, Sodom, Gomorrah, Babylon, Egypt; in their ADJUNCTS, life, health, ſtrength, beauty, wounds, ſickneſs, leanneſs, lameneſs, blindneſs, plague, conſumption, death, burial; and in their SENSATIONS, of ſeeing, hearing, ſmelling, taſting, feeling hunger, thirſt; with their RELATIVES, comely, green, red, white, black, ugly, ſweet, bitter, loathſome, hard, ſoft; in their ACTIONS, to eat, drink, ſtay, ſtanp, [9] walk, run, gird, care, fight, ſteal, rob, beget, &c. 2. From BEASTS, fowls, birds, eagles, pelicans, owls, doves, hens, ſparrows, flies, bees, locuſts, graſshoppers, lions, unicorns, leopards, bears, boars, wolves, foxes, hinds, harts, roes, goats, kids, horſe, bullocks, kine, heifers, aſſes, wild-aſſes, dromedaries, dogs, ſwine, ſheep, rams, lambs, dragons, ſerpents, aſps, vipers, ſcorpions, worms, ſpiders, fiſhes; with their ADJUNCTS, tail, horns, teeth, wings, ſcales, ſting, fat, milk; and ACTIONS, to bite, ſting, ſwallow, tear, fly, &c. 3. From THINGS CELESTIAD, heaven, firmament, light, ſun, moon, ſtars, clouds, vapour; ſhadow, darkneſs, rain, dew, wind, hail, ſnow, thunder, tempeſt, lightning, rainbow, &c. 4. From fire, flame, coal, brand, fewel, furnace, ſmoke, light, heat, burning. 5. From LIQUID SUBSTANCES, water, ſea, fountain, rivers, ſtreams, brooks, ciſterns, channels, banks, flowing, overflowing, breaking out, dropping, ſwelling, honey, wine, oil, &c 6. From THINGS EARTHLY, duſt, ſand, mountains, hills, Carmel, Lebanon Sharon, Baſhan, earth, rocks, dens, deeps, pits, valleys, fields, gardens, ways, deſarts, dirt, dung, ſtones, gold, ſilver, braſs, iron, tin, lead, carbuneles, agates, adama [...]ts, ſardine, ſapphire, jaſper, emerald, j [...]wels nitre, brimſtone, ſalt, pearl woods, trees, cedars, fi [...]s oak [...] tyles, Shittahs, palms, a [...]p [...]e-trees, pomegran [...]tes, myrtles, olives, vines, thorns, brters, flowers, myrrh, camphire, ſpikenard, [...]innamon, lilies, [...]mwood, nettles, graſs, corn, ſeed, root, leaves, branches, b [...]s, plants, fruit, mandrakes, apples, grap [...]s, wheat, barley, chaff, plowing, ſowing, planting, reaping, threſhing, innowing, ſifting, grinding, harveſt, vintage, grape treading, leaven, bread, earthquake, &c. 7. From human ACCOMMODATIONS and UTENSILS, kingdom, nation, country, city, houſe, chamber, foundation, wall, pillar, corner, window, gate, door, bed, bar, beam, raſter, gallery, fort, priſon, grave, food, feaſt, ſupper, morſel, table, veſſel, cover, garment, girdle, yoke, bond, cord, rope, mirror, rod, armour, ſword, sheath, ſhield, ſpear, helmet, bow, arrows, quiver, ſtaff, chariot, bridle, race, prize, price, ſpoil, meaſure, balances, weights, ſcales, wealth, treaſure, inheritance, debt, wages, hand-writing, teſtament, crown, ſceptre, throne, guard, ſhip, nail, hammer, net. 8. From DURATION [10] of time, year, month, week, day, night, watch of the night, morning, noon, evening, hour, moment. 9. From Old-Teſtament TYPES, and New-Teſtament INSTITUTIONS; as from Adam, David, Solomon, Iſrael, prieſts, Levites, Canaan, Jeruſalem, Zion, tabernacle, temple, holy of holies, altar, mercy-ſeat, ſacrifices, firſt-fruits, circumciſion, ſprinkling of blood, anointing with oil, new moons, paſſover, feaſt of tabernacles, baptiſm, &c.

To underſtand Metaphors, it muſt be obſerved, that the foundation thereof is LIKENESS between the things from which the metaphor is drawn, and that to which it is applied. When this likeneſs is exhibited in one or a few expreſſions, it is a SIMPLE METAPHOR, When it is purſued with a variety of expreſſions, or there is a continued aſſemblage of metaphors, it is called an ALLEGORY. When the reſemblance is harſh and far fetched, as to ſet a voice, it is a CATACHRESIS. When it is couched in a ſhort ſaying, obſcure and ambiguous, it is called a RIDDLE. When it is couched in a ſhort ſaying commonly uſed, it is termed a PROVERB. When the metaphoric repreſentation is delivered in form of a hiſtory, it is a PARABLE. 2. Becauſe every thing has various qualities and operations, one thing may be the metaphorical emblem of perſons or things different, or contrary: ſo a LION is the emblem of God, of Chriſt, of Satan, and of men, good and bad. 3. The difference between the emblem, and the object of the metaphor; that is, between that from which the metaphor is drawn, and that which it exhibits, renders it impoſſible for any metaphor fully to repreſent its object, and abſurd to expect, that an univerſal ſimilitude betwixt the emblem and the object ſhould ever be found. 4. Hence it ſollows, that to ſqueeze metaphors, by running the parallel further than truth and decency, with reſpect to the emblem and object, will admit, is not to illuſtrate, but to diſcredit and darken the myſteries of God. 5. Nay, in the ſacred metaphors, one particular is generally the principal thing thereby exhibited. THIS, by the attentive reader or preacher, ſhould, from the circumſtances of the text or context, be eſpecially enquired after, and conſidered

BOOK II.

[11]

Metaphors repreſenting Perſons.

CHAP I

Metaphors reſpecting God

1. GOD is compared to a MAN, becauſe of his wiſdom and prudence; his manifold excellency; his extenſive ſovereignty; his dominion over, and tender affection towards his creatures. Things reſpecting man, almoſt innumerable, are DIVinely conſtituted the emblems of his perfections and works. He is called the HEAD of Chriſt; to him, as man and Mediator, he is the undoubted ſuperior; and he ſupports, rules, and directs him, as ſuch a. His countenance and face, when repreſented as ſet againſt any, denote the manifeſtation of his indignation and wrath b. In other circumſtances, they ſignify the diſcovery of of his glory, his favour and grace c. Commonly his eyes import his knowledge; his care; his favour, and regard; but ſometimes they mean the diſplay of his wrath d. His ears denote his perfect knowledge; his exact obſervation, and favourable regard e. His noſtrils and noſe ſignify his anger, his approbation, and his exact judgment f. His mouth and lips denote his will; his authority; his word; his command; his wrath g. His back imports his anger and diſregard h. His back parts denote diſcoveries of his glory and goodneſs;—but ſuch as are ſcanty and obſcure, in reſpect of our immediate viſion of him, face to face, in heaven i. His arms, his hands, his fingers, denote [12] his almighty power manifeſted in acts of ſovereignty, juſtice, bounty, and grace k. His right hand imports a ſignal diſplay of his almighty power, his love, mercy, or wrath l. But, as relating to the exalted ſtation of Chriſt, it imports the higheſt power, authority, glory, and dignity m. The hollow of his hand, denotes his eaſy comprehenſion, protection, and ſupport of all things n. His ſoul is his nature, his holineſs, and love o. His heart is his eſſence; his will; purpoſe; pleaſure; and grace p. His bowels are his moſt ardent love; his tender mercy; and unbounded compaſſion q. His boſom imports ſecrecy; ſafety; eminent nearneſs; amazing intimacy; and endeared love r. His feet are the leſs glorious manifeſtations of his preſence; the exerciſe of his power and providence, for the relief of his people, and the overthrow of his enemies ſ.

His joy imports his DIVine pleaſure; approbation; and delight t. His hatred, anger, wrath, fury, denote his fixed, high, and holy diſpleaſure with ſin, and ſinners; and his awful diſplays thereof, in his righteous judgment u. His ſadneſs and grief import, his juſt diſpleaſure, and righteous withdrawment of favour v. His grief for the miſery of his people, denotes his tender mercy; his infinite compaſſion toward them w. His repentance imports the changing, not of his mind and purpoſe, but of the courſe of his providential work x. His jealouſy, denotes his diſtruſt of his creatures; his tender regard of his honour; his love to his people, and his indignation againſt his enemies y. His knowledge imports his clear view of all things his diſcovery of ſecrets; his approbation and love z. [13] His thoughts, are his purpoſes; and his judgment concerning things a.

His enquiry and ſearch, imports the perfection and infallibility of his knowledge; his patient and convincing procedure againſt tranſgreſſors; and his diſcovery of things that are hid b. His remembrance, denotes his extenſive knowledge and obſervation; with the ſignal diſplays of his pity, favour, or wrath c. His remembering ſin, imports his puniſhing men on account of it: his not remembering it, denotes his gracious forgiving of it d. His forgetting perſons, imports his diſregarding and expoſing them to affliction and miſery e. His hiſſing for men, denotes his eaſy and ſudden aſſembling, and bringing them to execute his judgments f. His breath or breatbing ſignifies the exerciſe of his power, in the eaſy formation of man; in the ready deſtruction of his enemies, or the deliverance of his people g. His mocking and laughing at men, denotes his pleaſure in their juſt puniſhment; his full ſecurity from, and diſregard of their wicked attempts againſt his intereſts; and his contemning the prayers which they preſent to him in their affliction h. His crying out, imports his earneſt invitation of ſinful men to accept his favours, and return to their duty; and his ſevere correction and puniſhment of thoſe that obſtinately offend him i. His ſpeaking, ſignifies the virtue of his will; his forming a voice in the air; his declaring his mind to men, by his Spirit, his word, or his providence k. His rebukes, imports his convincing men of ſin; his correcting and puniſhing them for it; and his reſtraining of things l. His calling things, ſignifies his eaſy forming, exciting, and managing of them: his calling perſons, imports his authoritative ſending them to an [14] office; and earneſt inviting and drawing them to their duty and privilege m.

His commanding things, imports his making them do whatſoever he pleaſeth n. His being commanded by his people, ſignifies his ready fulfilment of his gracious promiſes, whenever they are pled by the prayer of faith o. His hearing, his giving ear to, and anſwering of prayer, imports his gracious regard to and acceptance of it, and his readily granting the benefits therein requeſted p. His ſilence to men, denotes his ſovereign delay to comfort or relieve them q. His ſhutting out prayer, and caſting the dung of their ſacrifices into mens faces, imports his contempt and diſregard of them: and, by his terrible judgments, ſhewing himſelf greatly diſpleaſed therewith r. His numbering of things, ſignifies his exact knowledge and perfect management of them; his regard to, or wrathful deſtruction of, them ſ. His ſelling of men, imports his apparently renouncing of his favourable claim to them; and giving them up into the hand of their enemies, for the vindication of his holineſs, and ſatisfaction of his juſtice t. His ſelling his favours, denotes his open offer, his deliberate and gracious beſtowal of them on Chriſt's account u. His buying men, ſignifies his delivering them from miſery; his bringing them into an outward church-ſtate of nearneſs to himſelf; or his bringing them into a newcovenant ſtate through the blood of his Son v. His redeeming men, is his recovering them, by price or by power, to former felicity; chiefly his recovering them from ſin and miſery through the price of his Son's blood, and the power of his holy Spirit, to everlaſting holineſs and happineſs w. His labour or working, is his almighty, his wiſe production, upholding, actuating, and ruling of all things x. His reſting, imports his ceaſing from his work of creation; his taking pleaſure in his creatures; his forbearing ſignally to interpoſe [15] between contending nations y His reſting in the tabernacle or temple, or in Zion, imports the laſting continuance of the cloud of his glory there: and the fixed continuance of his gracious influences and good will in the church z.

His wiping away mens tears, denotes his removing all occaſions of grief, and filling them with comfort and joy a. His wiping out perſons or things, imports his angry, his eaſy, and ſudden deſtruction of them from off the face of the earth b. His binding angels, or men, ſignifies his ſeverely afflicting them; his powerful reſtraint of their motions and work c. His tea [...]ing men, his wounding and making them ſore, import his ſevere, ſhocking, and painful afflicting of them in ſoul or body d. His binding men up, imports his kindly redreſſing their grievances, and healing the plagues, the griefs, the diſeaſes, of their ſoul e. His girding men, denotes his fitting and preparing them for their work; his rendering them powerful and active therein f. His looſing, imports his taking off reſtraints; his conferring liberty, eaſe, and felicity, temporal and ſpiritual g. But his looſing the bands of kings, denotes his depriving them of their power, their honour and authority h. His opening his hand, imports the ready, the free, the large, the liberal, communication of his favours and influence i. His opening a door to the apoſtles, imports his giving them great opportunity to preach the goſpel with ſucceſs k. His opening the door of faith to the Gentiles, denotes his offering them Chriſt, and his ſalvation, in the preached goſpel; and giving them faith to receive the ſame l. His opening the hea [...]t, imports his convincing the conſcience; his enlightening the mind; his renewing the will, and ſtirring up the affections, to embrace Chriſt, his unſpeakable gift, in the word m. His knocking at the door of mens heart, implies his inviting and commanding them by his word, his alarming them [16] by his providence, and exciting them by the ſtriving of his Spirit, to receive himſelf in his Son into their heart n. His holding one's hand, implies his directing, upholding, and ſucceeding him in his work o. His concluding men in ſin, ſignifies his permitting them to harden themſelves in it; his ſolemn declaration of their being guilty of it, and by nature fixed in a ſtate of it p. His ſhutting men up, denotes his bereaving them of their liberty, and laying them under ſore affliction q.

His trying men, imports his making a diſcovery of their ſtate and quality; his purging them, by means of trouble, from their corruption; his deſtroying them in his juſt indignation r. His breaking men, imports his awfully chaſtiſing, or wrathfully puniſhing them s. His ſifting his people, denotes his toffing, afflicting, and correcting of them, while he wonderfully preſerves them t. His ſifting the nations, ſignifies his ſeverely puniſhing and ſcattering them u. His shaving men, and making them bald, imports his depriving them of their number, their wealth, their glory v. His ſtripping men naked, implies his bereaving them of their ſafety, their riches; and expoſing them to trouble, ſhame, and reproach w. His blotting mens names from under heaven, imports his deſtroying them utterly, and cauſing their remembrance to ceaſe x. His devouring and ſwallowing up, ſignifies his eaſy, his ſudden, his terrible, his utter deſtruction of an object y. His pouring out, imports the heavenly, the gradual, the regular, the abundant communication of his ſpiritual influence, his merciful favours, or wrathful judgments z. His hewing men, implies his alarming their conſcience, or his hardening their ſoul, and ripening it for deſtruction a. His ſtretching out the line of confuſion upon a land, imports his giving it up to deſolating judgments, to the perplexing of the inliabitants, and the putting of every thing in it out of due order b. His bearing, [17] carrying, and upholding, implies his preſerving inexiſtence, or life; his beſtowing of refreſhful comfort; his protecting from injury; and his governing, directing, and drawing in a right way c. His binding up mens ſouls in the bundle of liſe with himſelf, imports his kindly ſecuring and promoting their life, their health, their proſperity, and comfort d. His ſlinging out mens ſouls, implies his cutting them off by a ſudden, a violent, a wrathful exit e.

His making a way for his anger, ſignifies his providential ordering of events, to promote the execution of his righteous judgments f. His making mountains his way, and exalting his high way, imports, that, to the exaltation of his gracious deſigns and methods towards his people, he makes ordinances, and even obſtructions, ſubſervient to further his work g. His weighing the mountains in ſcales, and comprehending the waters in a meaſure, implies his full knowledge; his eaſy ſupport; and management of all things, even the greateſt h. His weighing mens ſpirits, imports his comprehenſive knowledge of their ſtate, their frames, their qualities, and thoughts i. His weighing mens paths and prayer; his conſidering their meditation; implies his moſt perfect acquaintance therewith, and his conſtant readineſs to render a due reward and proper anſwer to it k. His ſearching Je uſalem with lighted candles, imports his open diſcovery, and puniſhing of the moſt ſecret ſins thereof l. His blotting out ſin, is his full and final pardon thereof, through the blood of his Son m. His blotting men out of his book, ſignifies his caſting off his providential care of them on earth; his cutting them off by death; and his manifeſting, by wrathful events, that they were never written in his book of life, n. His cutting men off from his hand, imports his taking them away by death, ſo that their temporal life is no longer the object of his care or providence o.

His writing things in a book, denotes his perfect [18] knowledge, exact remembrance, and continued juſt regard to them p. His writing bitter things againſt one, ſignifies his gradual afflicting of him with ſevere and laſting [...]o [...]bles q. His writing of his law in mens hea [...]t, and ſealing them with his Spirit, imports his applying his word, by his Spirit, to their heart; that they may be conformed to his image and law; and comforted by his influence r. His writing mens names in heaven, in his book of life, with the living, or with the righteous, imports his particular and fixed choice of them, with the reſt of the elect, to obtain everlaſting life s. His writing his name in their foreheads, imports his rendering them like him in holineſs; and enabling them to make an open profeſſion of his truth t. His putting their tears into his battle, and making them in his book, imports his kind obſervation, and careful rewarding of them u. His engraving of Chriſt the one corner ſtone, implies his forming of his human nature; his furniſhing it with all beautiful graces; and his ſeverely bruiſing, and deeply wounding him with the ſtrokes of his wrath v. His breaking mens teeth, arms, or bow, imports his depriving them of ability, of courage, of opportunity to oppreſs and do violence to others; or defend themſelves w. His putting his hook in their noſe, and his bridle in their jaws, denotes his checking their fury, and thwarting their projects x. His fanning men, imports his trying, his ſcattering, and deſtroying them y. His cutting off their ſpirit, ſignifies his taking away their wiſdom, their ſtrength, their courage, or life z. His ſweeping a land with the beſom of deſtruction, imports his cutting off the inhabitants by death, or giving them up for captivity and ſpoil; his overturning the buildings, and rendering it deſolate a. His bruiſing Satan under the feet of his people, implies his reſtraining, his conquering, and triumphing over him, in and by them b. His bruiſing, ſmiting, ſtriking, wounding, of men, imports his laying heavy afflictions on them c.

His ſealing up mens hands, denotes his forbidding, [19] his hindering them to act d. His ſealing or ſewing up iniquity in a bag, imports his exact knowledge of it; his continued remembrance of it, and readineſs to revenge it e. His ſealing up his people, denotes his particular protection of them in danger; his confirming and marking them by his Spirit; his aſſuring them of his ſpecial love f. His ſealing of Chriſt, imports his ſending him into the world with ſufficient authority and furniture to be the Mediator, Saviour, Prophet, Prieſt, and King of his church g. His drawing of men, imports his freeing them from trouble; his bringing them from a ſtate of ſin and miſery; enabling them to receive his Son; and giving them more and more intimate fellowſhip with himſelf h. His purſuing men, his driving them away, imports his bringing ſudden and heavy judgments upon them, notwithſtanding whatever they can do to prevent or eſcape them; his quick and wrathful bereaving them of their outward property, comfort, or life i. His ſetting a hedge about men, denotes his favourable protection of them; or his angry ſurrounding of them with manifold grievous afflictions k. His removing the hedge, implies his expoſing them to danger and ruin l. His treading men under his feet, imports his ſevere puniſhing of them; his reducing them to the loweſt plunge of contempt, miſery, and want m.

His ſeeing or looking to perſons or things, implies his exact knowledge of them; his gracious favour and approbation; the execution of his righteous indignation n. Before him; before his eyes, or in his ſight, is openly, boldly, well known to him. Out of his ſight, is out of his favour, deprived of his peculiar diſplays of his love and and care; out of his peculiar land and church o. His hearing, denotes his fixed attention to, and exact knowledge of all things; chiefly his gracious acceptance, and kind anſwering, of his people's prayers p. His ſmelling and taſting import his unerring judgment, [20] and gracious approbation of things q. His touching. denotes his eaſy change and removal of things; his afflicting of perſons r. His ſleeping, denotes his apparent indiſſerency about his cauſe and people; his delaying to comfort or help them s. His awaking and riſing up, imply his manifeſtation of his power, mercy, and wrath, in favours of his people, and for the ruin of his enemies t. His coming to men, his viſiting and meeting them, imports his freely granting them his comfortable preſence, deliverance, or help; or his ſeverely puniſhing and afflicting them u. His going, or walking with men, ſignifies his pleaſure to grant his comfortable preſence, abide with, do good to, uphold, and defend, and direct them v. His walking contrary to men, imports his deliberate croſſing of their deſigns, and his executing his terrible judgments upon them w. His ſhewing himſelf froward, or a wreſtler, with the froward, ſignifies his heaping of the moſt diſagreeable and irreſiſtible troubles upon them x. His coming down, denotes his condeſcenſion; his manifeſtation of his peculiar preſence on earth, to favour and bleſs his people; and for the puniſhment and deſtruction of his enemies y. His going up ſignifies the aſcent, or removal, of ſome viſible-token of his preſence z. His returning to his place, imports the withdrawment of his favours; and his coming out of it, denotes his beginning to diſplay his perfections, in executing judgment upon his oppoſers a. His returning on high, imports his open diſplay of his glorious and tremendous excellencies, and ſovereign dominion, in helping and comforting his people, and in avenging himſelf of his adverſaries b. His returning to men, denotes his ſhewing them his glory and grace; and beſtowing his favours on them after a ſignal hiding, or withdrawment thereof c. His hiding himſelf, his covering himſelf with a cloud, his ſtanding afar off, import his refuſing [21] to diſcover his glory and grace; and denying to beſtow ſenſible favours, to regard or grant mens requeſts, or to help them in a time of need d. His riding on cherubims, repreſents his majeſtic employment of angels in the adminſtrations of his providence e. His riding on ſwift clouds, imports his awful and majeſtic, ſpeed in executing his manifold, his aſtoniſhing judgments f. His running, his flying, denotes the quick, the eaſy progreſs of his wrathful, or merciful providences g. His paſſing by iniquities, imports his forgiving them; and forbearing to puniſh men on their account h. His paſſing through, or over a people or land, ſignifies his forbearing to afflict them, or his humbling them by lighter ſtrokes i.

His ſearching out a land, implies his wiſe allotment of it to a people; and his preparing it for them k. His ſeeking and finding of men, imports his delight in men; and his delivering them from their fallen ſtate; or from the depths of apoſtacy, diſtance, diſtreſs l. His ſeeking, finding out, and viſiting iniquity, denotes his diſcovering it, and puniſhing men for it m. His finding out his enemies, implies his exact knowledge of their perſons and crimes; and his irreſiſtible and eaſy execution of his vengeance upon them n. His finding out Chriſt, imports his infinitely wiſe choice of him to be our Mediator o. His anointing of perſons, denotes his calling and furniſhing them for an office; or his giving them the Holy Ghoſt to ſanctify, comfort, and ſtrengthen them p. His tempting a perſon, imports his trying his obedience; and calling him to make aclear diſcovery of his real grace q. His leading into temptation; his hardening, deceiving, blinding, or ſleepening men, imports his righteous expoſure of them to ſuch things as may innocently occaſion their ſin; his withholding his preſerving, ſoftening, directing, and awakening influences from them; and his permitting Satan, wicked men, and their own luſts, to entice them [22] to ſin, and render them ſtupid and obſtinate, miſtaken, ignorant, and careleſs therein r. His being diſjointed from his profeſſing people, implies how very diſagreeable it is to him, to be provoked to withdraw his ſpecial favours from them s. His being made to ſerve with mens ſins, ſignifies that his goodneſs, his mercy, his patience, his ordinances, words, and works, are, by them, rendered occaſions to, and inſtruments of iniquity t. His being wearied with, grieved by, and preſſed under ſin and ſinners, import, his being long and ſingularly provoked by their courſe of iniquity; and his purpoſing ſpeedily to puniſh the guilty tranſgreſſors u.

God's place, or preſence, denotes his being every where; his ſpecial friendſhip, intimacy, and favour; or that part of creation, as Eden, the tabernacle, temple, heaven, &c where ſome ſymbol of his glory is ſeen v. His ſeat or throne, is Chriſt; his ordinances; heaven; or whatever he diſplays his eſpecial preſence, majeſty, and authority, in w. His dwelling in Chriſt, in eternity; in heaven; in the hearts of his people; in the temple, imports his abiding and delightful connection with them; and his ſhewing forth, and exerting the riches of his glory and grace in them x. His [...]ootſtool is the earth, where he vouchſafeth but imperfect diſplays of his excellency and brightneſs; and where he cruſheth down and afflicts his adverſaries: and his tabernacle, temple, or ordinances; where he abides with imperfect ſaints, and beſtows but ſcanty views of his glory y. His ſtanding imports his fitneſs to govern, and his readineſs to help, comfort, correct, or puniſh men z. His ſitting, denotes his ſupreme authority; his unlimited power; his ever fixed happineſs, and undiſturbed repoſe His lifting up his hand, imports his ſwearing, his giving the moſt ſolemn, firm, a [23] and evident ſecurity for a thing; his threatening of trouble; or his exerting of his power b.

His life, denotes the eternal exiſtence, activity, and happineſs of his nature c. His days and years, ſignify his everlaſting and unſucceſſive duration; with the diſtinguiſhed ſeaſons of his mighty works d. His being clothed with light, with majeſty, with honour, zeal, &c. imports his DIVine pleaſure in his conſtant and glorious diſplay of his wiſdom, holineſs, power, greatneſs, authority, righteouſneſs, kindneſs, or wrath e. His being armed, denotes his full ſufficiency; his perpetual readineſs to conquer and protect his people, and to puniſh his enemies f. His bow, his ſtrings, and arrows, his ſword, his ſpear, and helmet, are his power and juſtice, with the threatnings and inſtruments of his vengeance: or his all-conquering and protecting love, promiſe, and grace g. Wicked men are called his ſword, and hand, becauſe by them he executeth his afflictive deſigns h. His buckler and banner denote his all powerful help, and protection of his people, by means of his word, his providence, and grace i. His rod, his ſtaff, and ſceptre, repreſent the direction, ſupport, defence, and correction of his people, according to his promiſe; and the deſtruction of his enemies, according to his threatning: rod too denotes the inſtruments of God's judgment k. The cup in his hand, is anger, wrath, ripe for execution; which is full of mixture, as the judgments contained are numerous, various, and bitter l. And without mixture, as no mercy is mingled therewith in hell m. His chariots, are clouds, angels, and providences n. His chariotwheels are the wind, flames of fire, awful judgments, or rolling clouds o. His riches are his fulneſs of majeſty, glory, and grace, with all the bleſſed effects [24] thereof o. His treaſures, are his power, vengeance, juſtice, gooodneſs, patience, or the clouds and heavens p. His furnace is the execution of his juſt judgments, for the reſining of his people, and the ruin of his enemies q. His lot and portion, is his choſen people, whom he eſteems, delights in, and from whom he receives a revenue of glory r. The Moſaic ſacrifices are called his bread, and the wine-offerings repreſented as chearing his heart: they were food dedicated to his ſervice; and he accepted and delighted in them, when offered in the faith of his promiſed Son s. His book, is his predeſtining purpoſe; his infinite knowledge; his unfailing remembrance; and exact providential care t. His ſignet and ſeal, are what is very dear to him: chiefly his ſeal is his holy Spirit u.—My ſoul, Is every thing in me, every thing about me, an emblem of God? why then are not the thoughts of him innumerable, and precious to me? why, when I walk by the way, when I lie down or riſe up, am not I ſtill with him? Why doth not my God? my ALL, meet me in every view?

2. God is called the ANCIENT OF DAYS v: he is from everlaſting to everlaſting: when empires are overturned, and nations deſtroyed, he continues ever the ſame. His garment white as ſnow, is the purity of his nature; the brightneſs of his glory and majeſty; and his uncorruptneſs in judgment. His hair like pure wool, denotes his venerableneſs, gravity, wiſdom, and fitneſs for judgment. His fiery throne, denotes his awful nature; his ſevere, irreſiſtible, and piercing judgments: its fiery wheels, may ſignify his clear and diſtinct view of all things, and the ſpeedy, and terrible execution of his ſentences.

3. God is compared to a FATHER w. In the firſt perſon of the adorable Godhead, he, from eternity, begot our Lord Jeſus Chriſt. He is the contriver, purpoſer, former, and preſerver of all things. He is the [25] author and ſource of all light, knowledge, glory, mercy, and goodneſs. From eternity, he choſe into the number of his children; in time, he ſpiritually begets all his ranſomed people: he bears, preſerves, and comforts them; he nouriſheth them with the fleſh and blood of his Son; with the fulneſs of his love; the influence of his Spirit; and the ſincere milk of his word: he clothes them with the imputed righteouſneſs of his Son; the robe of implanted grace; and of a glorious goſpelconverſation. Never is he judicially wroth with any of his ſaints; but, to aſtoniſhment, loveth and delights in their perſons, their graces, and good works: never doth he hurt; but ſaves and defends them from ſin, Satan, and the world. He is eſpecially tender of them, when they are weak and afflicted. Himſelf he propoſeth for their copy and pattern: in every point of due behaviour, in all ſpiritual knowledge, godlineſs, and honeſty, he trains them up and inſtructs them; readily he hears their requeſts; grants them every good thing; preſerves them from evil, that it may not defile, hurt, or grieve them: his honourable name he puts upon them; his holy Spirit within them; and appoints his angels and miniſters to guard, direct, and ſupply them. In all their ways, he leads them, takes them by their arms, teaching them to go: his word is their rule; his Spirit their comforter, inſtructor, and guide: his church and ordinances are his chamber of fellowſhip with them; his heavenly manſions he aſſigns for their habitation; affectionately he remembers and cares for them, even while they ſeem to be caſt out of his ſight; graciouſly he forgives their tranſgreſſions; he bears with their infirmities; and tenderly he ſympathizes with them under their troubles; he is exceedingly grieved and diſhonoured by their offences; and he wiſely and kindly corrects them on account thereof; every one of them he enriches with his fulneſs, and makes heirs of his kingdom. In the promiſes of his word he diſpones; in due time, he actually beſtows ſalvation, endleſs, unſearchable glory; nay, his infinite Self, for their everlaſting inheritance.—Be thou, JEHOVAH, my father, and the guide of my youth, my Father of glory, mercies, and comforts.

4. God is compared to a MASTER and HOUSEHOLDER. [26] By him every manſion of heaven and earth was erected and furniſhed; by him is the whole family of angels, men, and every creature, ordered and ſettled. To every one he hath aſſigned his proper law, his ſtation, and work. Angels and men he hath peculiarly connected with himſelf; and, by laying before them the moſt enriching and agreeable rewards, and the moſt ſhocking and fearful puniſhments, he engageth them to be faithful in their reſpective rank and ſervice. His family he inſtructs and protects. Every thing neceſſary for their peace, their health, and happineſs, he richly provides. Thoſe who are unruly, he corrects and puniſheth. Wicked angels, and incorrigible men, he expels from his houſe. He hath appointed a day, in which he will call every rational ſervant to account, for his truſt and conduct. His peculiar family is his church among men: to this he gives peculiar laws: this he governs, protects, and corrects; and rewards or puniſheth every member according to his work.—Lord, may I dwell in thy houſe, and be ſtill praiſing thee. Every where is a hell, if I am abſent from my God.

5. God is compared to a KING. How infinite is his dignity; extenſive his renown; great his power; abſolute his authority! To every reaſonable creature he gives laws and wiſely governs, righteouſly rewards, or puniſheth them. Heaven is his palace and throne. Angels and ſaints are his honorary guards. All creatures are his armies. DIVine glory and greatneſs are his crown. Infinite power, juſtice, and love are his ſceptre. Every lawful court on earth, every man's breaſt, and the general judgment, are his courts of judicature: conſcience, magiſtrates, and miniſters, are his deputies. The ſaved nations of mankind are his queen, his children. The ancient, the everlaſting council of peace is the PRIVY, the governing fource of his whole adminiſtration. Our adored Mediator is his Secretary, his Miniſter of ſtate. The ſcriptures of truth are the ſtatutes of his kingdom, and the authentic records of his reign. The ſentences of free forgiveneſs, of undeſerved happineſs, or of everlaſting damnation, are the momentous edicts which proceed from his throne.—"Thou art my King, O God, command deliverance for Jacob."

[27] 6. God is compared to a JUDGE. With infinite wiſdom and prudence; with unblemiſhed equity, terrible majeſty, unbounded authority, power, and courage, he maintains the honour of his ſacred laws. Effectually he fiſts every man and devil at his bar: ſolemnly and convincingly he chargeth them with their proper deeds: authoritatively he pronounceth, and infallibly he executeth upon them, the moſt righteous ſentences, correſpondent to the precept and the ſanction of his law. It is at the higheſt peril, if I, if any creature, deſpiſe him; pretend to appeal from him; or find fault with his deciſions.—Lord, "enter not into into judgment with thy ſervant," upon his own works; "for in thy ſight no living can be juſtified."

7. God is a ſwift WITNESS. How exact is his knowledge of all things! he is infinitely true and faithful. Solemnly, by ſubſcription and oath, he atteſts the inſpired declarations of truth; the glad tidings of great joy; the record concerning his Son,—That in him there is eternal life for ſinners of mankind, even the chief. In oppoſition to my wretched unbelief, he teſtifies to my heart, I am God, even thy God. At the tremendous peril of calling, of attempting to make the God of truth a liar, a perjured perſon, do I, and do you children of men, heſitate a moment to believe the joyful ſound? Your whole conduct he knows; and according to his remembrance of it ſhall you be quickly judged, and your eternal ſtate fixed. Even now, ye wicked, he teſtifies of your guilt by his judgments upon you; by his word unto you: but ſuddenly he ſhall declare it to your face; publiſh it to the world; and haſten your endleſs ruin. If God be my witneſs, what manner of perſon ought I to be "in all holy converſation and godlineſs?"

8. God is compared to a CAPTAIN, and called the LORD OF HOSTS. It is his to levy, to march, to muſter, and manage every army upon earth. It is his to appoint, to arm, to ſtrengthen, direct, and make all his creatures to fight againſt his enemies; and to protect his choſen ſubjects. He enliſts his people under his banner of truth, and of love. He teacheth them the ſpiritual warfare; gives them the whole "armour of righteouſneſs, on the right hand and on the left" and [28] directs, encourageth, and enableth them to uſe it aright. To every one he preſcribes his proper ſtation and work; chuſeth for them the field, and manner of conflict; ſafely he leads them on; ſecures them from death; heals their wounds; procures them complete victory; and beſtows on them an everlaſting reward.—Let me alway follow him, and fight under his protection.

9. God is ſtiled a MAN OF WAR, or expert warrior. With unbounded wiſdom, equity, power, and courage, he manageth every temporal, every ſpiritual warfare on earth. His choſen people he conquers by the ſword of his Spirit, and the power of his grace. His, and their enemies, he ſeaſonably, ſecretly, ſuddenly, boldly, and furiouſly attacks, routs, and deſtroys. Thus he advanceth his honour; extends his peculiar dominion; protects his friends; and enricheth them with his ſpoil.—Againſt my corruptions, Lord, draw out the ſpear and ſhield; ſtain all thy raiment with their blood.

10. God is likened to a GIANT; becauſe of his unbounded might, bold courage, and awful terror. No creature is able, nor without infinite peril dares to oppoſe him. With eaſe he diſmays, diſcomfits, and rains his enemies. Fearfully he often corrects his friends, and makes them to tremble under his hand. "Stand in awe," my ſoul, "and ſin not Fear him that is able to caſt ſoul and body into hell-fire; yea, I ſay, Fear him?" And be thou ſtrong in the Lord, and in the power of his might.

11. God is compared to an HUSBAND. By the invitations of his word, and exerciſe of his providence, he wooeth his choſen people. He enters into marriage covenant with them, and they become his. He dwells with, and in them, according to his infinite knowledge and love, Other members of the viſible church are united to him by external relation, and ſhare of his common favours: but thoſe he peculiarly provides for, counſels, comforts, protects, and cheriſhes: nor doth he ever leave them, or forſake them.—Is my Maker my huſband! is the Lord of hoſts his name? the God of the whole earth MAY he be called.

12. God is compared to an HUSBANDMAN a. The [29] univerſal frame of nature, the whole vineyard of his church, and outfield wilderneſs of this world, is of his plantation; and is under his care and management. This he DIVideth, hedgeth, defends, plants with men, good or bad, as he pleaſeth. According to the benefits he beſtows, is the fruit he requires. In the rich paſtures of proſperity are many ſinners, through their own corruption, fed for the ſlaughter of endleſs ruin. His own Son he planted in the barren ſoil of our nature; raiſed him up a plant of renown, the growth, the branch of the Lord: in death he cut him down, and trode him to duſt, in the wine-fat of his indignation: he raiſed him again, and gave him glory; that our faith and hope might be in God. At infinite expence of power, love, care, meritorious ſuffering, and DIVine interceſſion, he plants, he manageth, the vineyard of his church. The ſtones of Heatheniſm, Popery, and like abominations, he gradually digs out. The wine-preſs of ordinances, he graciouſly erects. Her members he DIVides into their proper place and ſtation. With rules of government, and with his ſpecial protection, he hedgeth her about. He ſows her with the good ſeed of his word, and plants her with his precious ſaints. Every one of theſe he forms into a fruitful field, and delightful vineyard for himſelf. By breaking, by melting, and removing their hardneſs and obduracy, he digs out the ſtones of their heart: by convincing, enlightening and renewing influence, he ploughs up its fallow ground and ſows therein the good ſeed of his grace. It is thine O JEHOVAH, to weed, to prune thy vineyard, by ſanctified affliction, and ſin-killing influence: to water it with the heavenly dew, the bleſſed rain of thy word and Spirit: thine to purge the world, by rooting out, by lopping off the noxious, the luxuriant tranſgreſſors; and to water it with the drops of proſperity. Angels, miniſters, and magiſtrates, are employed to labour in, cultivate, and protect thy huſbandry. Thine all-ſeeing eyes are ever on it, to ſhew thyſelf ſtrong in the behalf of them that fear thee. But ſuch as bring not forth good fruit, wilt thou give up to the ſtroke of thy wrath, and at laſt to the vengeance of hell fire.—May I, Lord, be thy huſbandry: plant me in Chriſt; ſow [30] to me, in his righteouſneſs; ſo ſhall I reap in mercy.

13. God is compared to a SHEPHERU a. He forms his people to be the ſheep of his paſture. By his providence, by his word, and chiefly by his Spirit, he gathers them out from an evil world that lieth in wickedneſs; and feeds, refreſheth, leads, heals, and protects them.—The Lord is my ſhepherd, I ſhall not want.

14. God is compared to a GUIDE b. The proper courſe of every creature he fully underſtands; and directs them in their reſpective motions. His conduct is the moſt perfect pattern. It is his to recover his bewildered choſen; to bring them into the way that leadeth unto life; to comfort, direct, defend, and keep them in it; to reduce them from every wandering; and at laſt uſher them ſafely into everlaſting glory and happineſs.—Is this, my ſoul, thy God, and thy guide even unto death? Shall he guide me with his counſel while here, and afterward bring me to glory?

15. God is compared to a HUNTER c. How great is his activity; he ſlumbers not, nor ſleeps; quickly his vengeance overtaketh his enemies; nor can any eſcape out of his hand. His chaſtiſements of his people are ſevere, terrible, and diſturbing—How often, by inward terrors, and outward troubles, has he hunted my ſoul as a lion!

16. God is compared to a BUILDER d. In his eternal purpoſe he wiſely planned; in time he ſkilfully formed, the whole ſtructure of heaven and earth, and all that is therein. Upon his own power and will he laid the foundation. Gradually he finiſhed, and marvellouſly he connected, and adorned his work. Wiſely he rears up the body of every animal for its particular uſe. In a gradual, a well-connected, comely, and marvellous manner, he faſhions the bodies and perſons of men. By increaſing their number and proſperity, he builds up particular families on earth. According to his eternal purpoſe, he raiſeth up, ſtrengthens, and embelliſheth the nations: and when they are corrupted and waſted with ſin, he pulls them down, and rears up [31] others in their ſtead. In his everlaſting love, in the blood of his Son, he lays the foundation of our ſalvation, and of his church, and of the work of grace in his people's hearts. Gradually he carries forward the erection, till it be perfected in that endleſs felicity, that houſe eternal in the heavens, which he hath prepared and furniſhed for them that love him.

17. God is compared to a POTTER e. With infinite care and ſkill he formed all things according to his purpoſe and pleaſure. In the moſt different forms, and for the moſt different ends, he faſhioned his creatures. Many of them he formed out of the clay and duſt of the earth. Some angels and men he ſovereignly appointed to everlaſting honour; others, for their ſin, to everlaſting ſhame and contempt. At his pleaſure, he diſpoſeth of things, of perſons, and nations; and wonderfully he preſerveth them amidſt their native frailty and weakneſs—Never, my ſoul, ſay to him, Why haſt thou made, why haſt thou uſed me thus?

18. God compares himſelf to a TRAVAILING WOMAN f. In infinite tenderneſs to, and care for his children, he, after a while's patient reſtraint of the breath, the blaſt, of his judgments, cries aloud in his terrible providences; and to the confuſion of his enemies, brings forth great deliverance to them, and rejoiceth therein.—Lord, how excellent is thy loving kindneſs!

19. God is compared to an EAGLE g. How high his excellency and ſovereign dominion over all things! How infinite his knowledge, and exact his obſervation! How great his ſtrength! how eminent his duration, and care to provide for, uphold, cheriſh, and preferve his people! By the exerciſe of his wiſdom, his power, his goodneſs and truth; by the agency of his providence, and the accompliſhment of his promiſe, He, as with feathers and wings, bears, covers, protects, and warms them.—My God thou haſt borne and carried me from the womb, and from the belly; and even unto old age thou art HE: thou wilt bear, thou wilt carry, and wilt deliver me.

20. God is compared to a LION h. How terrible [32] O JEHOVAH, is thy majeſty! How unlimited thy ſovereignty! How unbounded thy might to deſtroy thy foes, and to ſave thy children! How ſhocking! how alarming the voice of thy roaring in the threatenings of thy word, or the judgments of thine hand! How unblemiſhed thine equity, towards every creature! How watchful! how ever-open thine eyes, to obſerve all our goings, and advert to thine intereſt! He that keeps Iſrael neither ſtumbers nor ſleeps. How perfect thy hatred to thoſe who indulge themſelves in wolviſh tyranny; apiſh flattery; or ſquint looks of hypocritical diſſimulation! O thy aſtoniſhing patience! thy unmatched generoſity! thy unbounded mercy, to ſuch as ſubmit themſelves to thy ſovereign will! thy infinite readineſs to reward the ſervices done to thee! But, ah thy hatred! the terrible, the unrelenting rage of thy wrath, againſt thoſe who dare to oppoſe thee! who dare to oppreſs, to injure thy choſen ſeed!—Conſider now, my ſoul, leſt he tear thee in pieces, while there is no deliverer.

21. God is compared to a LEOPARD i. How infinitely comely and glorious in himſelf, how DIVerſified his appearences to creatures! How fierce, eſpecially after a long ſleep of exerciſed patience, is his wrath againſt his enemies! how he obſerveth their goings! watcheth for the evil to bring it upon them! how often his judgments break forth on them before thy are aware! and what ſpiritual blindneſs and everlaſting darkneſs are their remedileſs doom!—With me, Lord, wait that thou mayeſt be gracious; be exalted that thou mayeſt ſhew mercy: and, becauſe thou art a God of judgment, let me wait for thee.

22. God is compared to a BEAR bereaved of her whelps, and lying in wait k. How terrible, though often ſlow, are his judgments! how wiſely his providence decoys theſe, who hate him, into deſtruction and ruin! How aſtoniſhing his love to, and care of his people, whom, by the application of his infinite kindneſs in his promiſe, he forms into new, into perfect men! How fearful his vengeance againſt thoſe that [33] hurt them, or ſeek to draw them from him! In hell his mercy is clean gone, and he will be favourable no more! Behold, my ſoul, the goodneſs and ſeverity of God! on others that fell, ſeverity; towards thee, goodneſs, if thou continue in his goodneſs; otherwiſe thou ſhalt alſo be cut off.

23. God compares himſelf to a MOTH and ROTTENNESS l. Secretly, inſenſibly, and gradually, he often, by his judgments, waſtes mens ſpirits; their gifts; their privileges; and property; and renders them uſeleſs and contemptible.

24. God is called LOVE m. O the incomprehenſible and unbounded love of the three DIVine perſons, one to another! O his kindneſs to all his creatures! How full of love his heart, his purpoſe, his word, his work; chiefly, the giving of his Son for and to ſinful men! How kindly he wills good to them! doth them good! and delights in them!—How high! how extenſive! how free! how powerful and conquering his love to my ſoul! may it ever be ſhed abroad in my heart by the Holy Ghoſt!

25. God is compared to LIGHT n. How infinitely glorious, pure, holy, pleaſant, and incomprehenſible, is his nature! how clear and unbounded his knowledge! how unlimited his omnipreſence! O the quick approaching, the refreſhful, the illuminating, diſcovering, and directing influences, of his goodneſs and grace! Walk, my ſoul, for ever walk, in the light of the Lord.

26. God is compared to the SUN o. O his unſpeakable greatneſs! his dazzling glory! his tranſcendent highneſs! He is the reſtful centre of all things; the father and ſource of all light, natural, gracious, or glorious: all things are naked and open to him: and it is his to refreſh, quicken, and ſupport, his creatures, chiefly his choſen; and to render them fruitful after their kind. He is always the ſame, and uſeful to the whole world: all his influences are beſtowed without money, and without price. Yet, O your unhappineſs who live far from him! ye who live in the tor [...]id zone of a natural, an [34] infernal ſtate, what tremendous power hath he to ſcorch you with fire! Uncreated Sun, now during our temporary night, we but ſee thee by the reflected rays of thy glory in creatures, in ordinances, in words, in works; and, though it be a day of grace to our ſoul, how clouds of guilt, deſertion, dark providences, ſhear thy rays, and hide thee from our view!—O for that eternal noon, when my ſun ſhall no more go down, no more be hid! but I ſhall for ever ſee thee as thou art; ſhall for ever, enlightened and dazzled with thy brightneſs, baſk and melt in the rays of redeeming Godhead; till my ſoul be kindled into a pure, an endleſs flame of love!

27. God is compared to FIRE p. O the infinite pureneſs, power, and awful, majeſty of his nature! How heart-warming, purifying, and ſoftening, his influence! He is a conſuming fire: how terrible the nature of his juſtice and wrath! how righteous, holy tremendous, irreſiſtible, quick, ſpreading, and deſtructive his vengeance! how ſuddenly his judgments break forth in an inſtant! how effectually they purge away his people's droſs, while they fill their hearts with terror! how fearfully they conſume the wicked! and, as in a ſolemn day, ſurround them with horror.

28. God is compared to a CLEAR HEAT after rain; and a CLOUD OF DEW in harveſt q. How refreſhful how nouriſhing, comforting, and fructifying, the ſaving influences of his goodneſs and grace, during, or after, our trouble; how refreſhful, ye Jews, was your deliverance from Sennacherib, after the fearful judgments of God on Egypt and Ethiopia?

29. God is compared to a FOUNTAIN r. O the purity; the perpetuity; the ſelf exiſtence of his nature and influence! O the myſtery, not of his orgin, but of his unorigination! How ſweet the fulneſs! the refreſhful, cleanſing, and fructifying virtue of his influences! How free! how common! how patent our acceſs to receive of his goodneſs, redeeming or natural! O Fountain of living waters, it is thine to poſſeſs an infinite fulneſs [35] of life, and of ever-freſh influence, in thyſelf: thine, to be the ſource of all created life, natural, ſpiritual, or eternal; thine to be ever communicating ſuch virtue as begets, maintains, reſtores, increaſeth, and perfects life in his creatures; chiefly thy redeemed.—O Fountain of life, becauſe thou liveſt, I ſhall live alſo.

30. God is compared to BROAD RIVERS s. By him, ye ſaints, are you, your ſituation, your bleſſings, adorned and beautified: by him the air, your ſouls breathe in, is rendered pure and wholeſome: by him ye are completely defended from every foe: by him ye have full acceſs to the profitable commerce of the celeſtial country: in him, how wide your proſpect into eternity! into things in heaven and on earth! How inexhauſtible his fulneſs to quench your thirſt! ſatisfy your deſires! refreſh your ſoul, and purge away your filth! Art thou Lord, my God, that ſatisfieth, that ſanctifieth me!

31. God is compared to a ROCK t. How tranſcendent his height! how immoveable his firmneſs! Though inviſible in his nature, how viſible in all his works! clearly ſeen by the things which he hath made! What a refreſhful and protecting ſhade to his people! what herbs of precious bleſſings and healing promiſes proceed from him! what unſearchable and enriching mines of grace and glory, better than gold, are in him! what ſprings of comforting,—of nouriſhing virtue, flow from him!—Be thou, JEHOVAH, my rock, to which I may ever reſort: what time mine enemies are in power, I will truſt in thee.

32. God is compared to a SHADOW u. How ſweet the ſafety, the refreſhment, the ſecret happineſs, which his people find in him, and in the exerciſe of his perfections towards, and the accompliſhment of his promiſes to them!—Here may I hide myſelf, till all calamities be overpaſt.

33. God is compared to a HIDING-PLACE, v. How inviſible is his nature! how hidden and myſterious are his methods of protecting his people! how great their [36] ſecret comfort and happineſs in him! how fully his defence of them preſerveth them from every danger, encourageth their fainting heart, diſpels their fears, and diſappoints their foes!—Lord, I flee to thee to cover me; hide the outcaſt, the criminal that flies to thy refuge.

34. God is compared to a REFUGE w. In his perfections, his covenant, his promiſe, his providence, what unlimited fulneſs of ſure protection from every danger, every enemy! With what ſpeed, aſſurance of welcome, ought every man to flee to him, through Chriſt, the new, the ſole, the plain, the patent way! In him we may boldly defy our adverſaries; and in him we muſt for ever abide: for O the fearful, the eternal, the unavoidable danger of thoſe, who, in the moments of death, of judgment, are found without him! Lord, all that are far from thee ſhall periſh. When all refuge fails me, when no man man cares for my ſoul, then be thou "my refuge, my portion in the land of the living."

35. God is compared to a STRONG-HOLD and FORTRESS x. In him is all fulneſs of ſpiritual defence, armour, and proviſion. It is impoſſible to batter down, ſcale, or undermine, the ETERNAL; and with infinite hazard do any attempt it; or to hurt theſe who are in him. It is only his to be the protector of his people. Only thoſe who flee to him, ſhare of his full ſecurity, and ſafe reſt: and it is theirs to boaſt and glory of him; and by his influence to fight againſt, and annoy their ſpiritual enemies, ſin, Satan, and the world.

36. God is called his people's REREWARD y. While they are unfit, unready, to defend themſelves againſt the ſecret, the ſudden attacks of their enemies, he kindly protects their perſon, and maintains their cauſe.—Cry, my ſoul, unto God, "unto God, who performeth all things for me."

37. God is compared to a SHIELD: his love, favour, and truth, to a SHIELD and BUCKLER z. His perfections, his promiſe, his providence are eſpecially uſeful [37] in danger: they protect the whole man, chiefly, what is moſt expoſed; and from the moſt eminent enemies, temptations, and troubles, we are thereby protected: By God's exerting his favour, and fulfilling his truth, his faithful word; he not only defends from dangers, but emboldens and enableth us, unhurt, to contend with our ſpiritual foes.—Let me ſay of the Lord, "He is my ſhield and buckler, my God in whom I will truſt: tho' an hoſt encamp againſt me, I will be confident in this."

38. God is compared to a WALL, and WALL OF FIRE a. He is the great ſupport, beauty, and protector of his people on every ſide: he ſurrounds them with his promiſe, perfections, and preſence; and on him do all their chambers of ordinances, and worſhipping aſſemblies depend: with his benign influence, he enlightens and warms the hearts of his people: with his complete, his awful protection, he renders them ſafe, bold, and fearleſs, amidſt their brutiſh and outrageous enemies.

39. God is compared to an HABITATION and DWELLING PLACE b. We enter into his favour, by Jeſus, as our door, our way: In him are contained all our choice riches, and comfort: In a ſtate of union to, and fellowſhip with him, we are ſafe from the ſcorching heat of DIVine wrath, the fiery darts of temptation, the cold of ſpiritual deadneſs, and ſtorms of trouble; and enjoy complete pleaſure, and reſt to our ſoul; with every thing comely and uſeful: here we have ſweet fellowſhip with DIVine perſons, holy angels, and ranſomed men.—Thrice, thrice unhappy is our caſe, if we be without him! we want every thing good; and are expoſed to endleſs danger, wandering and wo.

40. God is compared to a PORTION and INHERITANCE c. In infinite kindneſs, and through our relation to Jeſus as our father, he is freely beſtowed upon us: In himſelf he comprehends every thing neceſſary, uſeful, precious, or comely: The enjoyment of him ſupports, ſatisfies, enriches, ennobles, enables to uſefulneſs in our ſtation; and how highly, O JEHOVAH, are we to eſteem, love, delight in, and boaſt of thee,—O thou incorruptible, ſweet, ever-preſent, infinite, neceſſary, allcomprehending, [38] unmixed, unmatched, and everlaſting portion of our ſoul!—"Whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee!"

41. God is called an EXCEEDING GREAT REWARD; and EXCEEDING JOY d. Our enjoyment of him is the proper reward of Chriſt's righteouſneſs imputed; and the gracious reward of our holy obedience: He infinitely ſurpaſſeth every other privilege. Nothing, my ſoul, is worth thy joys, or lovely as thy God: He infinitely tranſcends our comprehenſion, and deſert. He is the cauſe and object of ſuch ſolid, pure, and ſpiritual joy, as in ſweetneſs, uſefulneſs, and duration, far exceeds the joy of child-birth, of marriage, of harveſt, of victory, of friendſhip, or of recovery of what had been loſt.—Rejoice, my ſoul, in the Lord, and again rejoice.

42. God is compared to GOLD and SILVER e. How infinitely pure, precious, glorious, deſirable, durable, uſeful, and enriching! How glorious and honourable he renders every one that enjoys him! how to them he anſwereth all things! how he emboldens them towards himſelf; toward their conſcience; toward Satan; and toward a preſent evil world! Be thou, O Almighty, my gold, and I ſhall have plenty of ſilver.

43. God is compared to a JASPER STONE f, which is either white; or green, and ſpotted with red or purple. O the excellency! the glory! the brightneſs! the majeſty! and the refreſhful influence of his nature, and countenance! He is light itſelf, dwelis in, and is clothed with it. How ſweetly, how myſteriouſly, are all his perfectious connected together, and contained in one another! Thrice fair Original of all that is lovely, be thou mine, my God, and my ALL IN ALL.

44. God is likened to a red SARDINE STONE g. How terrible his majeſty! How fiery his indignation againſt his enemies! how ſevere his correction of his people! No wonder my ſoul be, with Moſes, afraid to look on God.

45. God is called the STRENGTH; SALVATION; HOPE; and GLORY, of his people h. He is the author, the ſubſtance, the maintainer, perfecter, and end [39] of their glory, ſalvation, and ſtrength; and the ground, the object, the cheriſher, preſerver, and perfecter of their hope. Is JEHOVAH now my ſtrength and ſong? Is he alſo become my ſalvation?

46. God's juſtice is called his SWORD i. By it, with aſtoniſhing pain, he ſlaughtered the Son of his love: It reached even to his heart. His ſoul was amazed and very heavy; troubled till he knew not what to ſay; ſorrowful even unto death. By it, with tormenting pain, and often ſuddenly, he cuts off his enemies. Thou bloody flaming ſword, how waſt thou ſheathed in a Saviour's heart for me!—for poor,—for ſinful,—worthleſs,—wretched me!

CHAP. II. Metaphors reſpecting Chriſt.

1. CHRIST is compared to an ANGEL k. As Mediator, he is his Father's ſervant, his principal attendant; ſits at his right hand; is admitted into ineffable nearneſs and intimacy with him; Clearly he alway beholds, and with infinite pleaſure and delight is he always beheld by, him; God's heart and eyes are on him continually. It is thine, O Jeſus, to excel in holineſs, in activity, wiſdom, and ſtrength: thine to be ſent on the principal errands of Heaven; and to publiſh the moſt important meſſages of God to men. He is the great MICHAEL, who is as the mighty God; who ſaves, protects, and delivers his people; and reſtrains and conquers his foes: the Angel that appeared to the ancient patriarchs; and was with the Hebrews in the wilderneſs. His having power over fire, imports his abſolute dominion over all the judgments of God, and the angry contentions of men; and his coming in flaming fire, to take vengeance on them who know not God, and who obey not the goſpel. His lightening the whole earth with his glory, imports his diſplay of his ſhining excellencies in his righteous and fearful judgments; [40] and in the ſpread of his glorious goſpel.—Is it not thine, bleſſed Angel, to miniſter to me; to encamp about me? Am not I ſanctified by God the Father, preſerved in Chriſt Jeſus, and called?

2. Chriſt is compared to a MAN l. In the new covenant-tranſaction, he repreſents only men; under the Old Teſtament he often appeared in the likeneſs of man; in his incarnation he partook of the common nature of man: To repreſent him are the parts, the actions, the adjuncts, and relations of men, uſed in ſcripture, times almoſt innumerable. His whole body, ſignifies his perſon, God man; or his obedience and ſuffering in his human nature m. His having the appearance of braſs, imports his firmneſs, ſtrength, purity, and brightneſs n. His likeneſs to amber, or rather a metal mixed of gold and ſilver, imports the preciouſneſs and ſhining glory of his perſon; and the union of his two natures in it: or, if the word ſignifies a burning coal, it denotes his infinite purity; his being the brightneſs of the Father's glory; his flaming love to his people; his burning zeal for their good, and his Father's honour; and his fiery indignation againſt his enemies o. His having the appearance of a rainbow, ſignifies that he is the ſurety, the mediator, the head, the meſſenger, the ALL of the new covenant p. His having the appearance of fire, imports his awful and unſpotted Godhead; his warming, and enlightening his people; his being a wall of fire to protect, and pillar of fire to direct and guide them q. His body being like the azure beryl, denotes his excellency, preciouſneſs, heavenly glory, and brightneſs: or, if the ſardonyx, a fleſh-coloured ſtone be meant, it ſignifies his dwelling in our nature r. His body, as diſtinguiſhed from his head, denotes his church, which, by the neck of covenant union, of ſcripture, and of miniſters, is united to him, directed, and nouriſhed by him s. He is white, glorious, pure, and comely, in his DIVinity, his holineſs, his exaltation, and love; and ruddy in his manhood, his bloody ſuffering, his low abaſement, and his tremendous vengeance t. His [41] head as the moſt fine, the moſt ſolid and ſhining gold, is his all comely, exalted, precious, and durable Godhead, high dignity, and royal dominion over all u. But the filling of his head with the dew, and his locks with the drops of the night, imports his manifold, his ſhocking, and perplexing ſufferings for our ſins; and his enduring our innumerable and provoking affronts x. His white hairs, denote his wiſdom, his majeſty; and his being from everlaſting God y. His buſhy and black locks, import his unchangeableneſs; his perpetual vigour, freſhneſs, and beauty; with the ſhining wiſdom of his appearances and counſels z. His eyes, denote his knowledge of all things; his tender care and affection towards his people. Theſe, like the eyes of doves waſhed with milk, and ſitting on fulneſs, are pure, clear, comely, condeſcending, and fixed on his choſen bride; are ever fixed on his own fulneſs of Godhead, and communicative grace; on the fulneſs of time appointed by the Father; and on the church, which is the fulneſs of him that filleth ALL IN ALL a. Theſe, like a flame of fire, are piercing, irreſiſtible, and terrible to his enemies b. His lips and mouth, denote his authority and word; which, like lilies dropping ſweet-ſmelling myrrh, are pure, pleaſant, ſavoury, glorious, majeſtic, and condeſcending; and do gradually, powerfully, conſtantly, and gently, communicate his ever-freſh, his precious, his purifying, his ſoul-refreſhing, and perfuming grace and glory c. His cheeks like a bed of ſpices, are the comely, delightful, refreſhful Teſtaments of his word; and the ordinances of his grace; the manifeſtation of his glory to us; or his humiliation and ſuffering in our ſtead d. His mighty voice like many waters, like the roaring of a lion, or the voice of a multitude, is the awful, the important language of his word and providence; which extends to every end of the earth; reacheth the heart of men; brings manifold particular meſſages; is terrible to his enemies, and threatens them with ſudden and fearful deſtruction e. His whole face and countenance, are his manifeſtations of himſelf, [42] in his perſon and office; which, like lightning, are ſurpriſing, majeſtic, and awful: like the ſun ſhining in his ſtrength, are enlightening, warming, glorious, dazzling and pleaſant: are as Lebanon, excellent as the cedars, ever freſh, firm, comely, and delightful. But his face and viſage as marred more than any man, import the dreadful ſuffering and ſhame which he endured in his human nature f.

His ſhoulders, denote his almighty power, his infinite wiſdom, care, and love, which qualify him to bear our ſins in his own body on the tree; to bear our perſons to glory; and to bear the charge of government committed to him by the Father g. His arms like poliſhed braſs, are his powerful, his glorious ſtrength, providence, mercy, and love h. His hands, are his power, his operation, and bounty; which, like goldrings ſet with the beryl; are pefect, celeſtial, comely, and every way excellent; and by which he apprehends and holds faſt his jewels, his choſen ſeed i. His paps denote his communicative, his all-nouriſhing, fulneſs of grace and glory k. His boſom is his love, his care, his ſpecial protection; his beſtowal of eminent fellowſhip with himſelf l. His belly or bowels as bright ivory overlaid with ſapphires, are his tender ſympathy; his boundleſs compaſſion; which, O how valuable! how pure and unmixed! how conſtant, firm, and durable! how reviving, refreſhing, and love-exciting m! His heart, denotes his moſt endeared affection, and tender regard n. His loins, are his firm purpoſes, and almighty power o. His legs like pillars of marble ſet in ſockets of gold, denote his everlaſting ability, to ſupport the weight of creation; the weight of the newcovenant concerns; the weight of the perſons, the ſins, the puniſhments, the care, and ſalvation of his people; and the weight of the glory beſtowed on him by the Father; and his ſufficiency to travel the whole journey, and run the whole race of our redemption, ſet before him; and to tread down his oppoſers with fury and [43] eaſe p. His feet, are his providence; his various motions, in coming to this world, in travelling through ſuf [...]ring and wo, in treading the wine-preſs of his vengeance, and trampling down his obdurate foes; which, like poliſhed braſs, are firm and determined, glorious and pure; and like fire or braſs burning in a furnace, are awful and majeſtic to all, but deſtructive and terrible to them that oppoſe him q. His heel, is his holy, but created manhood, which Satan bruiſed and afflicted during his humbled debaſement; and his people and followers, whom, while on earth, Satan bruiſeth and afflicts by his manifold temptations r. His ſteps and goings, are his various approaches, towards incarnation in the likeneſs of ſinful fleſh; his conduct, in fulfilling all righteouſneſs, and receiving his glorious reward: his manifold approaches towards our perſons, in the influence of his grace; his operations innumerable in managing the world s. His one foot on the ſea, and the other on the earth, ſignifies that all the creation, every thing troublous, or reſtful, is ſubject to his will, and under his care t.

His having a rainbow round about his head, imports his high eſtimation of the new covenant; his being ever mindful of it; and in his whole conduct acting according to the tenor of it u. His power, his glory, and zeal for our ſalvation, and his Father's honour, are his beautiful garments, which adorn his perſon, and render him fit for his work x. His linen garment down to the foot, is the univerſal purity of his adminiſtration; and the finiſhed righteouſneſs, which covers both him and his ſeed y. His being clothed with a cloud, imports his tremendous majeſty; his incomprehenſible nature; and his gloomy and unſearchable providence z. His glorious, his pure, and everlaſting power, faithfulneſs, equity, and love; and his Father's commiſſion, to be our prieſt and ſovereign, are his golden girdle, by which he is adorned and qualified for his mediatorial work a. His life, is his uninterrupted activity, with the fulneſs [44] of grace and of glory, lodged in him, for us b. His meat, is the infinite pleaſure he takes in honouring his Father, and ſaving his choſen c.

His ſitting at God's right hand, imports the firm ſecurity, the unceaſing continuance, of his high dignity; his extenſive authority, and his undiſturbed reſt d. His ſitting on a cloud, or white cloud, denotes the myſterious, the awful, but pure, righteous, and glorious nature of his procedure e. His ſtanding at God's right hand, and appearing in his preſence, ſignifies his conſtant, zealous, and ever-prevalent interceſſion for us f. His ſtanding among the myrtle-trees in the bottom, and at the right hand of the poor, and at the door of our heart, denotes his favourable preſence with the Jews in their captive and diſtreſſed condition; his preſence with his people in their deepeſt afflictions; and his readineſs to help and relieve them; and his readineſs to enter into our ſoul, and his deſire to be received by us g. His walking among the golden candleſticks, imports his peculiar preſence and delight in his churches; his conſtant operations in them; his unceaſing ſupply of them with the oil of his ſpiritual influence; and his unwearied ſnuffing off their corruptions h. His walking with perſons in a fiery furnace, repreſents his diſtinguiſhed nearneſs to, comfort, and ſupport of his people, under their heavieſt and ſharpeſt trials i. His treading in the wine-preſs, and ſtaining his garments with red, imports his terrible and bloody victory over all his oppoſers, ſin, Satan, the world, or death k. His travelling in the greatneſs of his ſtrength, imports his gracious preſence in every part of his church; and his diſplay of the exceeding greatneſs of his power and love, to ſave his people, and ruin their foes l. His having a writer's inkhorn by his ſide, to mark for ſafety the mourners in Jeruſalem; and his being over the men with the ſlaughter-weapons; import his ſovereign power to ſave alive or deſtroy; his tender and exact preſervation of his mourning ſaints; and his ſupreme direction and [45] management of the bloody ruin of his enemies m. His meaſuring the viſionary temple and city before Ezekiel, and ſhewing him the parts and ordinances thereof, import his prerogative to appoint every form and ſtatute of the church; and to give men the true knowledge thereof n. His holding the ſtars in his right hand, imports his giving miniſters their commiſſion, and his ſupporting them in their work o. His having the ſeven Spirits of God, implies his full poſſeſſion of the DIVine Spirit, in his DIVerſified gifts and graces p. His having a little book in his hand, which he delivered to John to eat; and his opening the ſeven ſeals of God's book, import his manifeſting of the ſecrets, the purpoſes, and myſteries of God, to men q.

His houſe, is his church; which he planned; which he built and furniſhed; which he rules, protects, and with pleaſure dwells in r. His chambers, are his ordinances; his worſhipping aſſemblies; and his beſtowing of intimate communion with himſelf s. His green bed, is his ever-pleaſant, flouriſhing, and refreſhful church, covenant, word, and ordinances t. His table may denote heaven, where he was before his incarnation, and where he now is;—Judea, where he reſided during moſt of his debaſement;—or rather the ordinances of the goſpel, where he delights himſelf, and nouriſheth his friends u. His proviſion on it, of bread, of fleſh, of honey, milk, water, or wine, is the bleſſings of the new covenant; himſelf, and his righteouſneſs; his Father and fulneſs; his Spirit and grace x. His ointments, are his fulneſs of Spirit and grace, which ſoftens our heart, and renders us pleaſant and comely to God y. The kiſſes of his mouth, may denote his coming into our nature and world: rather the promiſes of his goſpel, and manifeſtations of his love; which mark his kindneſs and reconciliation to us; inexpreſſibly delight our ſoul, and enkindle our love to himſelf z. His chariot of the wood of Lebanon, is his pure, his firm, his fragrant, and incorruptible [46] manhood: its ſilver pillars, are precious, comely, pure, and durable graces: its golden bottom, is his glorious, almighty, immutable, ineſtimable, and everlaſting Godhead: its purple covering, is his bloody ſuffering, and royal exaltation: its mid pavement of love, is his unbounded favour to his choſen, that inſpired him to undertake for, obey, and ſuffer in their ſtead; and which is the foundation of all their comfort and reſt:—or this chariot may denote his new covenant, his goſpel, or church a. His white horſe, is his pure, pleaſant, and glorious goſpel of peace; by means of which he marks out his greatneſs, marcheth through his church, conquers, and enters the hearts of his people b. His bow, his arrows, and ſword, are his powerful word, and almighty influences, whereby he convinceth his choſen, and ſubdues them to himſelf. His taking his bow; ſhooting his arrows; and girding his ſword on his thigh, denotes his ſpirited exertion of his ſoul-conquering grace c. His key of David, is his royal authority over his church, to rule and correct at his pleaſure; and his inſpired word, by which he opens our heart to himſelf, and opens for us an eſcape from every danger, and an entrance into the houſe eternal in the heavens d. His ſharp ſickle, is his unlimited and irreſiſtible power, by which he puniſheth and cuts off the nations, and gathers them to his bar, and to their eternal ſtate e.—Doth my adored Redeemer ſo reſemble a man? call him then, my ſoul, no more Baali; but call him Iſhi, MY MAN, MY HUSBAND. Go thou with this MAN. Hide not thyſelf from thine own fleſh.

3. Chriſt is called the man of God's right hand f. By ſolemn oath, JEHOVAH conſecrated him to his office. By his infinite ſtrength he ſupports him in it. Through him he manifeſts the exceeding greatneſs of his power in the ſalvation of men. And to his right hand he hath exalted him, to ſit thereon, till he make all his enemies his footſtool.—O thou Man of God, let my life be precious in thy ſight. Thus ſaith my ſoul, Come down quickly; be thou ever at my right hand, that I may never be moved.

[47] 4. Chriſt is often, eſpecially by himſelf, called the SON OF MAN g; to denote the reality of his human nature; his aſtoniſhing debaſement; and his amazing delight in it.—But did God indeed dwell with man! dwell in manhood upon earth! Was he indeed the carpenter's ſon! Was his mother called Mary! and were his brethren and ſiſters here with us! O what is this that God hath done for!—hath done to us!

5. Chriſt is compared to an HEAD h. His people, like hairs, are rooted and grounded, and do grow up in him. In the purpoſe of God, they were choſen in him; in the new covenant, they were repreſented by him. He is the great honour and beauty of, and directs, governs, and conveys nouriſhment to, all his ſaints;—who are joined to him by faith. It is his to add honour and dignity to, and to rule over his church, which is united to him by his word, his ordinances, and miniſters.—Is this Carmel-like head, this lofty, pleaſant, fruitful, and all-exhibiting Immanuel; this crimſon like, this ſin bearing, this ſuffering, this royally-exalted Jeſus, my one head? my Lord, and my God?

6. Chriſt is called a MEDIATOR, or DAYS-MAN i. He is God and man in one perſon; a truly middle perſon between God and us. How infinitely wiſe! how peaceful and condeſcending! how juſt! how merciful! how impartial, faithful, and well affected towards both God and men! Neceſſarily choſen to reconcile his Father's honour with our happineſs, he effects it by ſatiſfying his offended juſtice with his righteouſneſs and blood; by ſtaying our enmity by his Spirit and love.—If I refuſe his mediation, am I not infallibly left to the ſeverity of the broken law, and incenſed vengeance of God? Kiſs, receive, my ſoul, the Son, leſt he be angry. Obey his voice; beware of him; provoke him not.

7. Chriſt is called a SURETY k. At his Father's call, he, from eternity, became one with us in the eye of the broken law: kindly he undertook for us: infallibly he ſecured the full payment of that obedience and ſatisfaction which we owed to his Father's law and juſtice. Kind to aſtoniſhment, he took our whole debt [48] upon himſelf, and eraſed our name from the bond: kindly he ſaid, If thou, Father, if thou, juſtice, admit me, let theſe go their way: what they owe thee, put it on mine account.—Never, my ſoul, go about to eſtabliſh thine own righteouſneſs: never thus attempt to thruſt Jeſus's name from thy debt-bond, to inſert thy own: never repine, that when I had nothing to pay, he frankly undertook all; and in due time gave his life a ranſom for many.

8. Chriſt is compared to a FATHER l. By his ſufferings, the travel of his ſoul; by his reſurrection from the dead; by the influence of his Spirit; by the incorruptible ſeed of his grace and word; he, in our regeneration, begets us again to a lively hope: his image he puts on us, and calls us by his new name. By his word and Spirit he teacheth, and guides us in the way wherein we ſhould go. By his power, his angels, and miniſters, he guards and protects us from danger. With his "robes of righteouſneſs, and garment of ſalvation," he covers our nakedneſs, and adorns our perſon. With his flesh and blood, his perſon, obedience, and atonement, he refreſheth and nouriſheth our ſoul: and for drink, he giveth us his love, which is better than wine.—Thrice bleſſed Father of the fatherleſs, ſtay of the orphans! when both father and mother forſake me, do thou take me up.

9. Chriſt is called a TESTATOR m. In his unbounded affection to his poor kinſmen, he, as our dying Redeemer, irreverſibly diſannulled our obligation to the broken law; and before witneſſes, before God, angels, and men, he, in the latter will of his bleſſed word, ſolemnly bequeathed to us his whole fulneſs, his purchaſed bleſſings. By his death he confirmed; with his name he ſigned; in the inſpired records he regiſtered; in the ordinances of the goſpel he publiſheth; in the ſacraments he ſeals, his donation: He himſelf, his Father, his bleſſed Spirit, are the faithful executors thereof.—Search, my ſoul, the Scriptures, they are the Teſtament of a DIVine Father, of a bleeding Redeemer; let them be ſweeter than honey to my taſte: Can I, [49] without aſtoniſhment, without enrapturing love, without rage againſt my ſins, his murderers, think what he there diſpones in legacy to me!

10. Chriſt is compared to a BRIDEGROOM and HUSBAND a. With his Father's conſent, he, with infinite wiſdom and prudence, fixed his love on ſinful men. His friends and ſervants, the prophets, and bleſſed Baptiſt, he ſent before him to intimate his gracious deſigns. In the fulneſs of time, he aſſumed our nature. To pay our debt; to diſannul our marriage with ſin, Satan, and the broken law: to conquer and ſlay our ſpiritual foes; to prepare for himſelf and us a wedding garment of everlaſting righteouſneſs;—he laid down his life.—In the goſpel he demands and wooeth our heart. Notwithſtanding our baſe birth, our froward temper, our lothſome appearance, our brutiſh ignorance and folly, our poverty, weakneſs, unworthineſs, our infamous character, and the affronts and injuries without number, we do him, he, to the endleſs admiration of angels and men, intimates his love to us, offers and preſents himſelf for our ſpiritual huſband. In the promiſe he proclaims his intention of marriage: with unmatched earneſtneſs and patience, he invites, he intreats, he urgeth our heart to accept him. With the motives, of our abſolute neceſſity; of his own excellency; his high dignity; his unfading comelineſs; his unſearchable riches; his dying, his giving, his almighty love,—he enforceth his ſuit. The love tokens of ordinances, of common ſpiritual operations, being given, he, in the moment fixed by his ancient purpoſe, breaks our union to the broken covenant, to our luſts, to Satan, and to a preſent evil world. With pleaſure and joy he unites, he eſpouſeth us to himſelf; he giveth us an intereſt in his perſon, and all that he hath; he arrays us with the robes of his righteouſneſs and grace; he forgiveth our offences; he covers our infirmity; and ſupplies our need. Kindly and prudently he abides with, cheriſheth, delights in, defends, enricheth, ennobles, and favours with due direction, warning, reproof. At laſt, with ſolemn pomp, and with amazing joy, he tranſports us, without ſpot or wrinkle, or any ſuch thing, into his celeſtial manſions, that we may be [50] ever with him, to behold his glory, and become perfectly like him, by ſeeing him as he is.—Liſten, ye children of men, "all things are ready, come ye to the marriage. See that ye refuſe not him that cometh," that wooeth, "from heaven. My beloved is mine, and I am his."

11. Chriſt is compared to an HEIR, or FIRSTBORN a. He is the eternal Son of God. He hath the moſt honourable, full, and unchangeable right to his Father's whole property. He is the ſupport, the honour of his family, in heaven or in earth. Him hath his Father ſolemnly infeoffed in all that he hath, and bleſſed him above all bleſſing and praiſe. It is his to portion out every creature, chiefly his ranſomed brethren and ſiſters of men and out of his fulneſs do we all receive, and grace for grace.—For ever, in all things, let him have the pre-eminence. Ah! alas! that he was ſo lately born in my heart!

12. Chriſt is compared to a BROTHER b. He is a true deſcendant of Adam, and wears the ſame human nature with us. O how he loveth, how bound, how ready to teach, to help, relieve, and protect us! Nor, however worthy, exalted, and honourable he be, is he aſhamed to own his fraternal relation to us. How pleaſed in converſe, in fellowſhip, in familiar intimacy with us! He is a brother born for adverſity: in days of tribulation, he ſhews the moſt diſtinguiſhed kindneſs; he affords the moſt ſpeedy and ſignal relier.—Never, O Poſſeſſor of all fulneſs, ſhall thy bowels ſuffer me, thy baſe, thy ſinful, thy indigent brother, to periſh for want! Jeſus, thou art he whom thy brethren ſhall praiſe; thy Father's children ſhall bow down before thee. When I find thee without, in this evil world, let me kiſs; let me embrace; let me openly avouch thee; let me bring thee to my mother's houſe, to the chambers of that church that conceived me.

13. Chriſt is compared to a FRIEND c. In no wiſe can his people be without him. Infinitely he loves them; tenderly he ſympathizeth with them. O the countleſs, the aſtoniſhing, the gracious words, and deeds, [51] by which he ſheweth them his kindneſs! How wiſely he conſiders their caſe! With his love, that thinketh no evil; with his imputed atonement; he covers our nakedneſs, and conceals our infirmity. It is not thine, adored Redeemer, to ſay, Be warmed and filled; but to give what is neeedful, even above all that we can aſk or think. It is thine, to warn us of out danger; to reprove our miſtakes: ſurely thy ſmiting ſhall not break my head, but be a precious oil to me. It is thine, to help us in trouble; to turn all our bed in our ſickneſs; to comfort us when caſt down. In death, and at the awful bar, it is thine to ſtick cloſer to us than a brother: though all men forſake us, yet wilt not thou. It is thine, rather to die for us, than to deny us in any wiſe;—it is thine to ſolve our doubts; to give us counſel in perplexity; to allow us frequent meſſages of thy love; to impart to us, the ſecrets of thy providence, thy covenant:—thine to delight in our, ah thrice-unworthy company: It is thine always to ſeek our true welfare; to be highly grieved when we ſlight thy favours; to count them, who hate us, thine enemies, and avenge them as ſuch.—"This is my beloved and my friend, O ye daughters of Jeruſalem." Let me ſhew myſelf friendly; mine own friend, and my Father's friend, my ſoul, forget, forſake thou not.

14. Chriſt is a LAWGIVER a. He gives law to every creature in heaven and on earth. All the laws of inſpiration derive their origin from him. It is only his to enact ſtatutes of doctrine, worſhip, diſcipline and government, for his viſible church. It is his to give us the law of faith, fulfilled not by doing, but by believing on him that juſtifieth the ungodly; to give us the moral law, without an annexed ſanction of eternal life or death; to give us the new commandment, to love one another. And from regard to his authority, muſt we ranſomed ſubjects obey; for, though dead to the law as a covenant, we are not without law to God, but under the law to Chriſt. O Jeſus, "how love I thy law! it is my meditation all the day.

15. Chriſt is called a KING b. As God he hath a natural right to rule over all; as Mediator, he hath given [52] to him "all power in heaven and on earth." It is his to preſcribe rules for his kingdom of the church, and ſee to the execution thereof. It is his to erect, maintain, and order his kingdom; his to ſubdue to himſelf, to pardon, to rule, honour, reward, and protect, his people; and to obſerve, reſtrain, conquer, and puniſh, his and their enemies, as is good in his ſight. In his hands is the power and diſpoſal of our life and death, ſpiritual, temporal, or eternal. His ſpecial kingdom is the church viſible and inviſible, militant or triumphant. His palace is the celeſtial manſions, the goſpel-church, nay, every ſanctified heart. The new covenant, the true church, the ordinances of the goſpel, are his royal chariot and bed of ſtate. The Father's right hand, the airy clouds, the ordinances of his worſhip, the hearts of his people, are his ſtately throne. The oracles of inſpiration, are his uſeful, his unblemiſhed, his binding laws. The promiſes and threatnings, with the execution thereof, are his golden and iron ſceptre, whereby he manifeſts his favour and wrath. The Holy Ghoſt is his royal ſeal, which diſtinctly marks and ſecures what is his. The high dignity, the amazing glory, the various offices beſtowed on him by his Father, the honours aſcribed to him by his mother the church, are his everlaſting, his golden, his many crowns. The ſervice of every creature, the praiſes of angels and men, are his revenue royal. Goſpel miniſters are his watchmen, deputies, ambaſſadors, and heralds. Every creature, chiefly angels and ſaints, are his army and honorary guard. Truly, O Jeſus, many kings "have done virtuouſly, but thou excelleſt them all." It is thi [...]e to form thy ſubjects in creation; to make them anew in regeneration; to need nothing from them; to be anointed by God himſelf; to poſſeſs an univerſal dominion. It is thine to be infinitely wiſe, mighty, merciful, patient, peaceful, honourable, unchangeable, immortal.—Have I, my ſoul, ſeen this King in his beauty? Have I beheld his goings in the ſanctuary? Have I felt his powerful voice, and mighty arm, in my heart? do I think, do I "ſpeak, of the things that concern the King?" Is my tongue "as the pen of a ready writer?"

[53] 16. Chriſt is a COUNSELLOR a. O his infinite dignity, wiſdom and prudence! He is the high favourite of Heaven; entirely acquainted with all the DIVine ſecrets. Nor is any thing tranſacted by his Father, without his expreſs concurrence. In harmonious concert. with his adored Father, and bleſſed Spirit, he deviſed, he fixed, the whole plan of our redemption, and every concern thereof, without ever needing aſſiſtance from the wiſdom of creatures. His whole conduct is infinitely reaſonable and wiſe in itſelf, though often dark and myſterious to created, chiefly to carnal, reaſon. It is thine, O Jeſus, to adviſe and direct us in every hard and intricate caſe; to acquaint us ſavingly with the laws, the ſtatutes, the goſpel-edicts, of Heaven. It is thine to ſhew us the weakneſs or validity of our claim, and of our evidence of right to the inheritance above;—thine to manage every important concern of our ſpiritual marriage, our peace, or proſperity, to thy honour and our endleſs advantage.—Shall I bleſs the Lord, that gave me counſel, and made my reins to inſtruct me, in the ſecret watches of the night!

17. Chriſt is repreſented by the PRINCE in Ezekiel's laſt viſions b. By his own righteouſneſs, and as the ſovereign head of the church, he alone enters into the temple, the preſence of God. How extenſive is his dominion, and redoubled his glory in heaven and earth! Under his evangelic, his miſtennial reign, magiſtrates, miniſters, and people, do juſtice; work righteouſneſs, and cheerfully exert themſelves, and their ſubſtance, to promote his honour. It is his to bear the whole expence of offerings for his choſen ſubjects:—His to offer himſelf an atoning ſacrifice; and to enable them to offer their perſons and ſervice, living and acceptable ſacrifices to God:—His to cauſe his own perſon ſacrifice, and fulneſs, to be duly exhibited, and ſpiritually received, on every proper and ſolemn occaſion. He is alway in the midſt of his people, to protect them from every foe; ſympathize with them in every trouble; ſupply them with every neceſſary grace; aſſiſt them in every holy ſervice; and to be conſtantly ſeen and enjoyed by them. He goeth in with them to the throne of grace, to in [54] troduce and preſent their petitions; in to the houſe of God, to l [...]ad them into green paſtures; in to the ſearch of their hearts, to ſhew them what and whoſe they are. He goeth out with them, from ordinances, to give them his Spirit, to bring to their remembrance what he ſaid to them; to preſerve them from an evil world, and keep them from falling: and to go out with them at death, to uſher them into the inheritance of the ſaints in light. Whatever he beſtows, is out of his own immenſe fulneſs. What is given to ſlaviſh and formal profeſſors, he will in wrath take from them: But what is beſtowed on his genuine children, ſhall abide with them for ever.

18. Chriſt is compared to an AMBASSADOR a. In the name of JEHOVAH, the great King, whoſe name is dreadful among the Heathen, he came perfonally in the fleſh; and, in the goſpel, ſtill comes ſpiritually to our world. With infinite wiſdom, untainted faithfulneſs, unſpotted integrity, and tender affection to God, and to men, he ſolemnly propoſeth the terms, lays the foundation of, and completes the bleſſed treaty of everlaſting peace and friendſhip; of ſpiritual marriage and traffic, between his almighty Father, and us ſinful, rebellious, and ſelf-ruined men. Think, my ſoul, how it grieves him, when his propoſals are ſlighted! how he leaves the deſpiſers to wonder and periſh, under the fury of his Father's juſt vengeance! to whom, at the end, he will deliver up the kingdom, and render an exact account of his management and ſucceſs.—If this Ambaſſador of peace weep bitterly; if by tears, by groans, by blood, by death, he beſeech me to be reconciled unto God; O my foul, beware of him; obey his voice; provoke him not; he will not pardon my wilful, my final, tranſgreſſions; for my Father's name is in him.

19. Chriſt is a JUDGE b. In his Father's name and authority, he, with unlimited wiſdom, impartial equity, almighty power, and undaunted courage, maintains the honour of the DIVine law, and the peace and order of his ſubjects. By paſſing and executing proper and ſeaſonable ſentences, he renders himſelf infinitely terrible to offenders. It is his to recognize every man's deeds, and [55] to reward or revenge, as they are good, or bad. Now, every conſcience, every church ruler, is deputy under him. At the laſt day, every man, every apoſtate angel; ſhall be publicly fiſted at his deciſive tribunal. By the teſtimony of God and of their conſcience, ſhall he fully evince; and openly ſhall he declare, what they have been, or done. According to his righteous law, ſhall he pronounce and execute their ſentence; diſmiſſing the wicked into everlaſting puniſhment, but the righteous into life eternal.—Meditate terror, ye obſtinate tranſgreſſors, "behold, he cometh with clouds; every eye ſhall ſee him, and they alſo which pierced him: all the wicked kindreds of the earth ſhall wail becauſe of him. Now, now is the accepted time; now, is the day of ſalvation:" now, embrace him as your offered, your all-ſufficient Saviour; ſo ſhall ye be for ever delivered from him, as your angry Judge. If you neglect this, how ſhall you "abide the day of his coming, in flaming fire, to take vengeance on all them that know not God, and who obey not the goſpel?" Lift up thine head, my foul; none elſe is judge but Chriſt. Will he, who bare my ſins, plead againſt me in judgment? "No; but he will put ſtrength in me. I know in whom I have believed; and that he is able to keep that ſalvation of my ſoul, which I have committed to him, againſt that day."

20. Chriſt is an ADVOCATE a. According to his Father's appointment, he openly invites ſinful men, particularly his children, to commit their ſpiritual cauſes into his hand. Kindly, freely, readily, and often undeſired, he undertakes them, as far as equity permits. With inſinite ſkill, integrity, faithfulneſs, boldneſs, care, and ſucceſs, he pleads them at his Father's bar, notwithſtanding all that a broken law, a malicious devil, or guilty conſcience, can alledge to oppoſe him. Inſiſting on the unanſwerable plea, of his finiſhed righteouſneſs, of his own and his Father's honour, love, promiſe, his interceſſion alway prevails, obtains the gracious pardon of every crime, the full claim to, and perfect poſſeſſion of, all that grace, and that glory, allotted and eſtabliſhed by the laws of the new covenant,—Hail, my ſoul, Jeſus "is able to ſave me to the uttermoſt; ſeeing he ever liveth [56] to make interceſſion for me." Let me intercede for myſelf, and others, with groanings which cannot be uttered.

21. Chriſt is the CAPTAIN of ſalvation a. By his Father's commandment, he, in the diſplay of his honour, his valour, his wiſdom, faithfulneſs, and ſtrength, cheerfully, openly, and boldly proclaimed war with ſin, Satan, and a carnal world. Armed with zeal, with righteouſneſs, with power and wrath, he, in his incarnation, his death, reſurrection, aſcenſion, his ſpiritual and ſecond coming, fights with, conquers, and ſpoils them; enriching his friends with the prey. It is thine, O Jeſus, with the ſword of the Spirit, which is the word of God, with the goſpel-arrows, of deep conviction, of ſaving illumination and heart-melting influence, to ſubdue thy people, and make them willing in the day of thy power. It is thine, to cauſe them enliſt under they banner, and take hold of thy covenant:—Thine to teach their hands to war, and their fingers to fight, with principalities, powers, and ſpiritual wickedneſs in high places; and to mortify the deeds of the body, and crucify the fleſh, that they may live:—Thine to array them with the military robes of thy righteouſneſs and grace, and to equip them with the whole armour of God. It is thine to appoint each his particular ſtation and work, and direct them to watch, march, attack, or retreat; to watch againſt temptation; luſt againſt the fleſh; reſiſt the devil; or flee youthful luſts. It is thine to encourage their heart, with the hopes of victory, and of an exceeding great reward. Thine to provide their ſpiritual proviſion; to ſhew them the enemy; prudently diſcover their force, and point out their ſtratagems. It is thine to protect from the fiery darts of the devil, and keep from evil, that it may not grieve them. Thine to lead on to the attacks; and to ſucceed, prefer, reward, or correct, as is good in thy ſight. It is thine to purchaſe, to beſtow, to promote, and maintain our everlaſling ſalvation; and to puniſh with unſupportable ruin, ſuch as refuſe thy terms of peace, or decline to enliſt in thy bands.—In all my ſpiritual warfare, let me ſet the Lord continually before me: [57] let me ſtand ſtill, and ſee his ſalvation; "and follow after him, only to ſpoil."

22. Chriſt is a LEADER and GUIDE a. By his DIVine providence he directs all things. In the wilderneſs of a natural ſtate, and of a preſent evil world, he meets with his choſen. In their regeneration, he converts them from the error of their way; makes them to enter in at the ſtrait gate; and brings them into himſelf, the way that leadeth unto life. He abides with, comforts, aſſiſts, goes before, and ſhews a pattern to them; and by his word and Spirit directs them in every caſe, till they enter into the joy of their Lord. Rejoice, my ſoul,—he ſhall guide me in a right way; thy way to him commit; he ſhall bring it to paſs: with him I ſhall walk, and not be weary; I ſhall run, and not be faint.

23. Chriſt is called a PROPHET and TEACHER b. In conſequence of DIVine appointment and furniture for his work, he, by his word and Spirit, faithfully and infallibly reveals to men his Father's will; chiefly, what relates to a future ſtate, and the way to it. How unbounded, and exact, is his knowledge of the DIVine mind. It is his to have "compaſſion on the ignorant, and on them that are out of the way:" with aſtoniſhing patience and care, freely to teach them the myſteries of the kingdom. It is his to inform his people, how to cleanſe themſelves from iniquity; how to avert DIVine judgments; how to war with their ſpiritual foes, and to aſſure them of ſucceſs therein. It is his to ſolve all their doubts; and ſpeak a word in ſeaſon to them that are weary. It is his to confirm his miſſion with miracles, obvious to the world; and with almighty influence, felt by the heart. It is his to appoint and qualify every true teacher in his church. And ah the fearful doom, that awaits ſuch as neglect to attend his inſtructions! O ye ſons of men, whether you hear, or whether you forbear, you ſhall know that a prophet was among you!—God forbid that our Prophet ſhould be without honour in his own country.

24. Chriſt is the INTERPRETER, one among a thouſand b. To his children he explains the ſecrets of his covenant; the myſteries of his word; the deeps of his c [58] nature, perſon, and purpoſe; the wonders of his providence. By him they are made to underſtand, when, and what, the Lord ſpeaks to them; and taught to expreſs the language of heaven in prayer, praiſe, and holy conference.—When, O Jeſus, wilt thou privately explain every parable to me? When wilt thou unteach me this Aſhdod-like jargon of carnal and unknown words? and turn to me a pure language? O when ſhall this Babellike ſtrife about words entirely ceaſe in the church and world; and men "ſerve the name of the Lord with one conſent."

25. Chriſt is called the faithful and true WITNESS a. Being DIVinely called, he, with the utmoſt fidelity and clearneſs, declares to men the whole truth of God, neceſſary to be known, and nothing elſe. Solemnly he confirmed it, by his own, and his prophets and apoſtles miracles, almoſt innumerable. Solemnly he confirmed it, by his own ſuffering and death. Solemnly he confirms it, by his oath and ſacraments; by the teſtimony of his Spirit to mens conſcience, and by the atteſting courſe of his providence in the world. And according to thy declarations, O Jeſus, ſhall we be judged at the laſt day.—Shall I reject the atteſted promiſes of God?—My ſoul, doſt thou now believe?

26. Chriſt is called the APOSTLE, or miſſionary of our profeſſion b. Solemnly hath God called thee, O Redeemer; and wonderfully hath he qualified thee, to make a clear, complete, and infailible revelation of his will to men, as the ſtandard and rule of their religious profeſſion. It is truly thine to confirm thy miſſion and doctrine with miracles, benevolent, great, and many; to confer the Holy Ghoſt, by laying on of thy hands; to be equally concerned with all the churches; and to be properly ſucceeded by none in thy office. It is thine to frame, to found, and order the goſpel-church; and to be the author, matter, and end, of our whole Chriſtianity.—My ſoul, conſider him; let him be thy meditation all the day.

27. Chriſt is called a BISHOP, overſeer, and MINISTER c. For the welfare of his church, he overſeeth, [59] watcheth over, preacheth the goſpel to, inſtructs, governs, and intercedes for, his people. He is the bishop of ſouls; he ſearcheth the heart, and trieth the reins; he inſtructs, governs, and corrects the ſouls of men; nor doth a viſible profeſſion, but real inward grace, conſtitute any the ſheep of his paſture. He is called the miniſter of the ſanctuary. How near he approacheth to God! intercedes in the holy place above! and at laſt will, for ever, remain the only miniſter of the church. He is called the miniſter of the circumciſion. In his debaſed ſtate, he preached to few but circumciſed Jews.—Am I returned to this ſhepherd and bishop of ſouls? Am I of the true circumciſion, who worſhip God in the ſpirit, rejoice in Chriſt Jeſus, and have no confidence in the fleſh?

28. Chriſt is called a PRIEST a. Taken from among men, with reſpect to his humanity, he is ſolemnly called of God, and furniſhed with all neceſſary gifts and grace, to give himſelf a ſacrifice of infinite value, to ſatisfy DIVine juſtice, and reconcile us to God; and to make continual interceſſion for us. His golden altar is himſelf, his own precious and DIVine nature. The much incenſe, wherewith he offers up the prayers of all ſaints to God, is his own merits and interceſſion His "taking fire from the altar, or from between the cherubims, and caſting it on the earth," imports that the contempt of his perſon and finiſhed righteouſneſs, is the great cauſe of vengeance; and he hath the management of all the fiery judgments of God ſent upon apoſtate churches. He is made prieſt with an oath: for his encouragement, and for our comfort and ſtedfaſtneſs in the faith of his righteouſneſs and interceſſion, God hath, in the moſt ſolemn way, aſcertained the eternal duration of his prieſthood. He is a prieſt of good things to come: his purchaſe and interceſſion chiefly relate to the good things, the ſpiritual privileges enjoyed in the evangelic and eternal ſtate of the church. He is "the High prieſt of our profeſſion," our only Mediator whoſe ſacrifice and interceſſion are the whole ſum and ſubſtance of the goſpel. He is a great High prieſt altogether unparallelled in the dignity of his perſon office, and work.

[60] 29. Chriſt is called the BREAKER that is gone UP a. In the greatneſs of his wiſdom and power, he, in the counſel of peace, came UP, and engaged for us. In his incarnation, he came UP, and aſſumed our nature. In his life, and in his death, he came UP, and obeyed the law, and ſatisfied the juſtice of God in our ſtead. In his reſurrection, in his aſcenſion, he went UP, and took poſſeſſion of everlaſting felicity in our name. In his interceſſion, he ſtands UP, as our advocate, to "appear in the preſence of God for us." At laſt he will break through and come in the clouds. Even now he breaks through, and comes UP, in the offer and application of his grace Having, through manifold impaſſable-like paths, broken up a new and living way, to eternal happineſs, he breaks the head of Satan, by deſtroying his power breaks; off our chains of darkneſs; removes our guilt and corruption; brings us out of our ſpiritual priſon of blindneſs and bondage. By conviction and illumination, he breaks up the fallow-ground of our heart. By the almighty influence of his love, he breaks the power of our emnity and rebellion. With heavy chaſtiſements, he often breaks the ſpirits of his people. And with unrelenting ſtrokes, and unceaſing ſtorms of wrath, he breaks to pieces his incorrigible foes.—Rejoice, my ſoul, for I ſhall go up and paſs through; and the Lord on my head. Break all things as they will, never ſhall I be broken off from him.

30. Chriſt is compared to a MASTER and LORD b. With infinite expence, tenderneſs, ſkill, and authority, he erects his church; and provides for her every thing neceſſary. He inſtructs, admoniſheth, and corrects his people; aſſigns them their reſpective work and reward. It is his to be heartily choſen, highly feared, loved, honoured, and ſerved with faithfulneſs, and ſingleneſs of heart.—Let, me call no man maſter; for one is my maſter, even Chriſt: he is my Lord: O my ſoul, worſhip thou him.

31. Chriſt is compared to a MINISTER OF STATE, a TREASURER, and STEWARD c. To him hath the Father committed all power in heaven and earth; and given him to be head over all things to the church. Into [61] his hand is given all the fulneſs of grace and glory, to be diſtributed by him to ſinful men, according to the manner preſcribed in the purpoſe and covenant of God. On him the happineſs of creation, chiefly of his body the church, doth depend: and to him we muſt apply in every time of need. With infinite prudence, with unſpotted fidelity, he manageth and diſpenſeth every thing committed to his charge. In the end, he will render to God an honourable account of it; and be rewarded with everlaſting glory and greatneſs.—My ſoul, caſt all thy "care upon him; for he careth for thee;" and will give thee thy portion in due ſeaſon.

32. Chriſt hath the KEY OF DAVID a. He "openeth and no man ſhutteth; and ſhutteth, and no man openeth. He hath the key of knowledge; he knows all his people's perſons, caſes, and cares: he underſtands the ſcriptures, and appoints others to explain them. He hath the key of authority, and government in his church; he fixeth ordinances, beſtows gifts, and diſpenſeth bleſſings as he pleaſeth. Maugre all oppoſition, he opens the ſcripture; ſpreads the light and knowledge thereof: he opens a door of opportunity to preach the goſpel, and gives miniſters a door of utterance therein; and opens the heart to receive the ingrafted word, to the ſaving of the ſoul. It is his to open the door of the church, and admit his choſen ſheep, adding daily "ſuch as ſhall be ſaved." It is his to open the door of heaven by his blood, and bring his ſaints into that glorious place. Notwithſtanding every contrary attempt, it is thine, O Jeſus, to shut up the ſcripture, and render it a ſealed book; to shut out the goſpel, by forbidding to preach it; to ſhut the heart, by giving it up to the power of its corruptions; or having entered thyſelf, to shut out thy rivals in hell or in earth; and at laſt to shut the gates of happineſs againſt thine obſtinate deſpiſers. It is thine to shut up men in trouble, ſpiritual or temporal; and to relieve them therefrom, at thy pleaſure.—"O bring my ſoul out of priſon, that I may glorify thy name. Shut" be my heart to every temptation; to every vanity; to every luſt.

33. Chriſt is compared to an HUSBANDMAN, or maſter [62] of a field, or vineyard a. With the ineſtimable price of his blood, he purchaſed the field, the vineyard of his church. He hedgeth it about with diſcipline and government. Every one in, or about it, he placeth in his proper ſtation. All his people, chiefly his miniſters, he appoints to labour in, and watch over it. By convictions, he digs and ploughs it. By goſpel-offers and gracious influences, he fattens it. With his full flood of DIVine doctrines, and ſpiritual grace, he waters it. By cutting off unruly profeſſors, by death, or by church-cenſure; by purging out unruly luſts, and irregular practices; by means of ſanctified afflictions, good laws, and gracious influences, he prunes and weeds it. With infinite pleaſure he reviews, walks in, watcheth over it, and patiently waits for the fruit of it. His ripe ſaints he cuts down, tranſports them to his celeſtial barns, and ſtore-houſe; while he caſts the wicked tares into unquenchable fire.—The chief honour of the whole management, he claims for himſelf; but allows a proportionate reward to his miniſters, his people.—Be thou, my ſoul, the vineyard of the Lord of hoſts; and be my graces his pleaſant plants.

34. Chriſt is compared to a SOWER b. With infinite care and ſkill, he caſts abroad the good ſeed of his word in the viſible church. Partly it falls upon inattentive ſinners, who, like the way-ſide, give it no reception, not ſo much as into their memory and judgment: part of it upon ſtony ground, upon obdurate and hardhearted ſinners, who, though at firſt ſomewhat affected, quickly wither and return to their wonted unconcern: part of it among thorns, upon ſinners under the power of carnal cares, which choke and render it unfruitful: part of it upon good ground, upon renewed hearts, which, in different degrees, bring forth abundant fruits of righteouſneſs, to the praiſe and glory of God. After ploughing our heart by conviction and trouble, it is thine, O Jeſus, to caſt into it the good ſeed of thy grace; thine, by repeated influence, to water and harrow the ſoil.—Juſtly doſt thou call, and look for our precious fruits; juſtly doſt thou reckon thyſelf honoured, when evangelical truths, gracious influences, and ſpecial providences, [63] make us to abound in the work of the Lord.—O thy long-ſuffering patience, and kind waiting for our repentance!—But ah the vengeance, that ſhall at laſt overtake ſuch as are obſtinate and barren! Alas! what tares of hypocrites, Satan ſows in thy church! What tares of ſinful inclinations and practices are in our heart and life! But we look for a time, when theſe diſſemblers ſhall be utterly deſtroyed.—Haſten, my ſoul, unto the coming of this day of God.

35. Chriſt is compared to a SHEPHERD a. The Father hath appointed Him to overſee his people, the flock of his paſture, to ſeek and ſave them when loſt. In the wilderneſs of a natural ſtate, on the mountains of vanity and guilt, he ſeeks them out, follows after, and apprehends them by the word and power of his grace: with joy and gladneſs, he lays them on the ſhoulder of his almighty love; bears them into a new covenant ſtate; carries them through a preſent evil world; and, notwithſtanding their weakneſs and frowardneſs, bears them at laſt to his heavenly fold. Exact, O Saviour, is thy knowledge of them, in their perſons, their ſtate, and caſe. It is thine, to mark the ſheep of thy outer paſture, thy viſible church, with a ſemblance of ſanctity; and thoſe of the inner, the inviſible church, with thy real image and Spirit in the hidden man of their heart. It is thine to feed them with knowledge and underſtanding, upon the green paſtures of thy perſon, thy relations, covenant, righteouſneſs, and love. It is thine to preſerve them from the unwholeſome paſtures of falſe doctrine, ſinful corruption, and carnal care. It is thine to gather the weak lambs with thy arms, and earry them in thy boſom; and gently to lead thoſe who are burdened in ſpirit, and are with young; concerned to convert others to thy way. It is thine to gather thy choſen into the fold of the viſible church, and of intimate nearneſs to thyſelf. In the ſcorching noon tide of perſecution, of temptation, or of prevalent corruption, it is thine to give them reſt, under the ſhadow of thy powerful protection and love; to cauſe them lie down in the green paſtures, and beſide the ſtill waters of refreſhful ordinances, redeeming kindneſs, and gracious influence. [64] By expoſing, by giving thy life for them; by applying thy righteouſneſs; and by exerting thy providence, in their defence; it is thine to ſhelter them from every ſtorm; to ſave them from every devourer; and preſerve them from deſtruction: It is thine, tenderly, and with infinite exactneſs, to obſerve their condition, watch over, and keep them, that none may ever be loſt: It is thine to follow after, and by power and love reduce them from every wandering;—kindly to pluck them out of every fearful pit, and miry clay, and waſh from their filthineſs in the ſtreams of thy blood, thy Spirit. It is thine, to heal their grievous, their unnumbered diſeaſes; to reſtore their ſoul when faint; and lead them in a way that is right. By church-cenſure, he now ſeparates the infected with ſcandal, that the reſt be not partakers in their ſins, or their plagues: at laſt, he will fully ſeparate the goats, the unclean; and preſent the reſidue before God, without ſpot, or wrinkle, or any ſuch thing. The Lamb that is in the midſt of the throne ſhall for ever feed them, in a good paſture; he ſhall guide them unto fountains of living water.—Bleſs the Lord, O my ſoul, that he "brought again from the dead, the great Shepherd of the ſheep," by the finiſhed price of our redemption, "the blood of the everlaſting covenant."

36. Chriſt is compared to a PHYSICIAN a. Him the Father hath ſent, ſealed, and furniſhed, to heal our ſpiritual ailments. Every man, whoſe ſoul is affected with the blindneſs of ignorance, the deafneſs of ſpiritual unconcern, the fever of concupiſcence, the jaundice of malice, the ſwelling tympany of pride, the vertigo of inconſtancy, the quinzy of curſing and blaſphemy, the dropſy of covetouſneſs, the palſy of ſtupidity, the p [...]euriſy of envy, the rheumatiſm of diſcontent, the delirium of conſtant levity, the moon-ſtruck madneſs of paſſion and rage, or with legality, unbelief, hardneſs of heart, the temptations of Satan, the ſtings of conſcience, or any other plague, hath full warrant to apply to him for a cure. In the word of the everlaſting goſpel, he exhibits his ſign, pul [...]iſheth his all comprehending ſkill, and the unfailing efficacy of his preſcriptions. He fully underſtands our diſtempers, and their proper, their infallible [65] remedy. By day or night, he is infinitely ready to viſit the diſtreſſed! how he rides on cherubs, on wings of everlaſting love, to attend them! O his infinite concern for the welfare of his patients! All of them, poor and needy, he heals without money, and without price. How often, while inſenſibility, ſelf-naughtineſs, unbelieving fear, and ſhame, reſtrain us from calling him, comes he, of his own accord, and ſaith to our ſoul, Wilt thou not be made whole? O the large aſſortment of his ſpiritual medicines, contained in the promiſes of the new covenant! When he applieth them, how thoroughly he examines our caſe, not that he, but that we may know it! How thoroughly he ſearcheth our wounds, by convictions and trouble! The poiſonous morſels we had ſwallowed, he makes us, by penitent grief, to vomit up: our ſinful, our inward filth, he purgeth away. Every means of cure he applieth in its proper order and time. Tenderly he binds up our painful wounds; and by his promiſe applieth his blood, his righteouſneſs, and grace to our ſoul. To prevent, or recover from, ſainting fear and deſpondency, he pours out his Spirit, ſheds abroad his encouraging, ſupporting, and refreſhful love in our heart, by the Holy Ghoſt. How often he viſits! how kindly he ſympathizeth with us in our affliction! How greatly he rejoiceth in our recovery! How wiſely he preſcribes ſuch ſpiritual exerciſe and diet, as infallibly tend to reſtore and promote our inward health! Nor do any ever periſh under his hand.—Is he the Lord my God, that healeth me? My all-diſeaſed ſoul, what wouldſt thou that Chriſt ſhould do unto thee?

37. Chriſt is the ſpiritual MIRACLE-WORKER a. Such as were dead in treſpaſſes and ſins, he raiſeth to ſpiritual and everlaſting life. To the blind and ignorant, he giveth ſaving inſtruction. The deaf, the ſtupid, [66] he cauſeth to hear his melting, his ſtill, his ſmall, his goſpel voice. The dumb, he enableth to expreſs themſelves in prayer and praiſe. He cleanſeth from the leproſy of indwelling ſin. The goſpel of peace, the glad tidings of ſalvation, he preacheth to ſinful men, poor, wretched, miſerable, blind, and naked. In conſequence of our happy marriage with him, he turns our water of adverſity into comfort and uſefulneſs; he ſweetens it, enableth to rejoice in it, and cauſeth it to work for us a far more exceeding and eternal weight of glory. The Jewiſh confined and carnal ſacrifices he threw out of his church, and made her a ſanctified houſe of prayer for all people. Many Gentile ſinners, many Roman ſubjects, notwithſtanding all their aſtoniſhing ignorance and unbelief, he reſtored to everlaſting life. Satan he ejects from our heart. By a word, a touch of his power, he cures our ſpiritual fever, our long-running iſſues, our aged impotency; and determines us, when we are healed, to honour him with the beſt that we have, and to ſpread abroad the good ſavour of his fame. Along with his command, he enables the withered to ſtretch out the hand of faith for a cure. Such as are not only ſpiritually dead, but by repeated acts of horrid tranſgreſſions, ſeemingly deſperate; or by long cuſtom, ſtinking and utterly lothſome in luſt, he reſtores to eternal life; and makes the diſtinguiſhed tranſgreſſors the chief of his ſaints. By deſpiſed ordinances and promiſes; by conviction of our blindneſs; by the waſhing of his blood and Spirit, he opens our blind underſtanding: gradually he increaſeth our ſpiritual knowledge, till we ſee every thing clearly in the immediate viſion of God. The enraged, the torn by Satan, he kindly delivers, and makes ſound in the faith. The ſtorms of trouble, outward or inward, his word changeth into a calm of peace. By a few debaſed apoſtles, he nouriſhed the ſouls of ſinners unnumbered in the wilderneſs of the people: by a few deſpiſed truths, he nouriſheth his people in this wilderneſs-world, without diminiſhing the virtue thereof: nay, the more of his proviſion we receive, the more we behold to remain. How ready to do any thing expected by a vigorous, a courageous faith! How many, of his betrayers and murderers, did he heal by his ſaving touch! [67] How fearfully, amidſt their lazy, their fair pretences to holineſs, did he curſe the Jewiſh church into barrenneſs; and, quickly after his aſcenſion, make them to wither away! But witneſs, ye apoſtles, when you caſt the goſpel-net on the right, on the New-Teſtament ſide of the church, what thouſands of ſouls were caught in it!—"Sing unto the Lord, for he hath done excellent things; this is known in all the earth. Is any thing too hard for the Lord?"

38. Chriſt is compared to a MERCHANT a. How infinite is his aſſortment of all neceſſary, and uſeful bleſſings, temporal, ſpiritual, and eternal. In the goſpel he publiſheth his fulneſs, and his gracious terms of ſale. How there he conſtantly exhibits his manifold bleſſings, to attract our affection, and excite our ſouls to buy; to receive them as the free, the unſpeakable, the offered "gift of God, without money and without price," without righteouſneſs preſent, and without engaging to render a requital! How earneſt his invitations! How enraptured his joy, when numbers apply for his benefits, and humbly ſubmit to his terms of grace! How grieved, when we will have none of him! will not come to him, that we may have life! How diſpleaſed, when, by preſenting our baſe, our counterfeit, our ſelf-righteouſneſs, we aver that his gifts may be purchaſed with our money; and when we try to raiſe his price!—Alway he underſtands the whole ſtate of his affairs; what bleſſings he hath on hand; who are his merchants; and what debts they owe: and, at the laſt day, he will call every man to an account.—Trade with him, my ſoul, for thy God, thy glory, and thy all in all.

39. Chriſt is compared to a REFINER b. Finding his choſen in a ſtate of corruption and miſery, he breaks them with the hammer of his word, melts them in the furnace of a fiery law, of fiery troubles, and eſpecially, of his redeeming love contained in the promiſe, and ſhed abroad in their heart by the Holy Ghoſt, the ſpirit of burning. Thus he purgeth away their corrupt droſs, and nothing more; and forms them into glorious veſſels of eternal mercy and happineſs. By perſecution and cenſure, he purgeth his church from ſcandalous and [68] naughty perſons, till at laſt he preſent her before God without droſs, without ſpot, or wrinkle, or any ſuch thing. Bleſſed Refiner, O when wilt thou purge away all my droſs, and take away all my tin!

40. Chriſt is compared to a BUILDER a. Upon the foundation of his own infinite love, he, with his everlaſting Father, and adored Spirit, laid the foundation, and built up the whole ſtructure of his new covenant, and of our ſalvation by it. The fabric of his human nature he built up, in aſſuming it: this temple being deſtroyed by death; he, in riſing from the dead, reared it up in three days. By his birth, his life, his death, his reſurrection, his aſcenſion, interceſſion, and ſecond coming; by his word, ordinances, and influences, he builds up the church and temple of God. On his own marvellous perſon he founds it: with his blood, grace, and truth, he cements it: myſteriouſly he connects all the parts and concerns thereof: according to his ancient purpoſe and plan, he frameth every thing relative to it.—It is thine, O Jeſus, to dig us, thy choſen, out of the quarry of our natural ſtate; to hew and form us by regeneration and ſanctification; to bind us to thyſelf by myſtical union; to rear up a ſtructure of grace in each of our hearts; build us up in our moſt holy faith; and to adorn and finiſh the work, "with ſhoutings of grace, grace unto it.—Mercy ſhall be built up for ever."

41. Chriſt is compared to a TRAVELLER b. In the greatneſs of his ſtrength, in the diſplay of his love, he, as it were, goeth about in the ordinances, and influences of his grace, to ſeek and ſave ſinners even the chief; and to viſit his people. How often he endures the ſaddeſt injuries! By his word, his providence, and Spirit, how he knocks at the door of our heart! How wickedly! how ſhamefully is he often reſiſted; and excluded! What raviſhing feaſt of ſpiritual delights he beſtoweth on thoſe who receive him! He and his Father enter in, and manifeſt to them the glory and ſweetneſs of their perſon and love.

42. Chriſt is compared to a SERVANT c. Chearfully he engaged to his Father in the ſervice of our ſalvation. With amazing diligence, faithfulneſs, humble [69] condeſcenſion, and ſingle regard to his father's honour, he aſſumed our nature, and obeyed and ſuffered in our ſtead. By his word he publiſheth, by his Spirit he applieth, his purchaſed redemption to our ſoul. In all mediatorial procedure, he promotes our everlaſting happineſs; glorifieth his Father to the higheſt, performs the work which he gave him to do; and ſhall receive from him, a tranſcendent, an eternal reward of perſonal glory, and a numerous ſeed. What, O Redeemer, ſhall I render unto thee for thy ſervice for me! "Truly I am thy ſervant; I am thy ſervant: thou haſt looſed my bonds."

43. Chriſt is called a FORERUNNER a. His goings forth for us were of old, from everlaſting. With what ſwiftneſs, ſtrength, and courage! with what patience, chearfulneſs, and joy, did he run the race ſet before him; go about doing good, healing diſeaſes, preaching the goſpel, obeying the law, and ſuffering death for us! Glorious Jeſus, how much more excellent than all runners! How haſt thou outrun and exceeded all! how haſt thou firſt entered into heaven by thy blood; and opened the gates thereof for us; and taken poſſeſſion of it in our name! How haſt thou at once paved our way, and given us a complete pattern! Lord, draw me; we will run after thee.

Chriſt is compared to a BURDEN-NEARER b. He bare our ſins and the puniſhment thereof, in his own body upon the tree. He bears the care of all his churches. On his ſhoulders of power, mercy, and love, he bears the perſons of all his ſaints, and carries them ſ [...]fe to the manſions above: he bears their cares, in lightning their preſſure, and caring for them: he bears their troubles, in ſympathizing with, and ſupporting them under them: he bears their burden of ſervice, their work and labour of love, in performing it in and for them, working in them "to will, and to do, of his good pleaſure."—It is thine, O Jeſus, to bear me up under every preſſure: bear me out, againſt every oppoſition; bear me on, in the way of holineſs; bear me home, to glory; and bear me in to thy immediate embraces, [70] that where thou art, I may be there alſo, to behold thy glory.

45. Chriſt reſembles the KIND SAMARITAN a. However much hated, reproached, and abuſed by our race; yet finding us fallen among thieviſh and murderous devils and corruptions, and by them rendered dead in treſpaſſes and ſins;—when neither broken, nor ceremonial law, nor any thing earthly, could ſhew us the leaſt pity or relief, he tenderly turneth aſide to us, binds up our wounds, applieth the moſt effectual medicine, commands his angels and miniſters to take care of us, comfort, and help us with the doctrines of his word; and promiſes to them a proper, an abundant reward. Bleſſed Redeemer, paſs by me, who am more than half dead; let my time be a time of love; and ſay unto my ſoul, L [...]VE.

46. Chriſt reſembles LAZARUS of the parable b. In his debaſed eſtate he was exceeding poor, had no help but in God alone: was oppreſſed with griefs, ſorrows, wounds, and bruiſes. As an humbled Saviour, he was DIVinely ſent to, offered, and laid at the door of the ſcribes, Phariſees, and other Jews;—urged on their heart and conſcience. Theſe, being rich in the conceit of their own righteouſneſs, many of them rich in worldly honour and wealth, and every day refreſhed and delighted with the views of their numerous admirers, wickedly refuſed and deſpiſed him. Mean while, numbers of d [...]teſted publicans, unclean Gentiles, and notorious ſinners, affectionately applied his blood and ſuffering for the nouriſhment of their ſoul. In due time he died: quickly he roſe again: and thereafter, amidſt innumerable hoſts of angels, aſcended to heaven. Soon after, God's flaming vengeance to the uttermoſt came upon his Jewiſh deſpiſers. In a hell of trouble upon earth, they were partly awakened, and lifted up their eyes: partly convicted of his M [...]ſſiahſhip, they earneſtly wiſhed further demonſtration thereof for themſelves, their various ſects, and their brethren of the ten tribes. But notwithſtanding their requeſts, and their relation to Abraham, never ſhall any but ſcripture-evidence be allowed them. If you believe not this, ye children of [71] men, neither will ye "be perſuaded, though one roſe from the dead."

47. Chriſt is compared to a TRAVAILING WOMAN a. Ah, how dreadful the pangs, the throws, the agonies which he underwent! How ſhocking the voice of his roaring! How neceſſary this, to accompliſh and bring forth our everlaſting ſalvation! How comely and pleaſant the fruit of his travail; "glory to God in the higheſt, peace on earth, and good will towards men!" No more aſk, my ſoul, Doth a man travail with child? Wherefore ſee I him with his hands on his loins? But aſk, with aſtoniſhment aſk, Doth the God-man travail with child? Why, O Redeemer, ſee I thee "exceeding ſorrowful, even unto death, amazed, and very heavy?" Why thy tears? thy cries? thine anguiſh? Was ever ſorrow like unto thy ſorrow? But now thou remembereſt it no more, for joy that men-children are born unto God: NOW, thou ſeeſt thy ſeed, the travail of thy ſoul, and art ſatisfied.

48. Chriſt reſembles a WOMAN with a candle ſweeping an houſe, to find a loſt piece of ſilver b. To ſearch out, and bring his choſen people to everlaſting life, he lights the candle of his inſpired oracles, and preached goſpel. Often he ſweeps nations and churches, with the beſom of fearful calamity. He ſweeps and purgeth places and perſons, by the diſpenſation of his ordinances; which, through the oppoſition of men, raiſe a mighty ſtir, when they enter a country or conſcience: Nevertheleſs Jeſus continueth his work, till his precious, his ranſomed ones, are, to the praiſe of God, the joy of angels and ſaints, recovered from among the reprobate world, and the droſs of their own corruption. O Redeemer, how haſt thou condeſcended to ſeek and ſave me, who was loſt! how precious have I been in thine eyes! ſhalt not thou be infinitely precious in mine!

49. Chriſt is compared to an EAGLE c. Uncomely indeed were his debaſed appearances, but how infinite is his power! all piercing his knowledge! unbounded his duration and age! ſpeedy his execution of his purpoſe! deep rooted his enmity to Satan and his ſerpentine ſeed! furious his conqueſt and deſtruction of them! powerful [72] and majeſtic the voice of his word and providence! myſterious and incomprehenſible the track of his purpoſe and work! royal and large his dominion over all things, eſpecially over the houſehold of faith! It is thine, adored Immanuel, with ſtedfaſt and comprehenſive view, to behold the uncreated SUN of Godhead: thine to inſtruct thy people, and enable them to apprehend it now, by faith; hereafter, by immediate viſion. It is thine to aſcend on high far above all heavens, principality, and power; and for ever ſit down on the right hand of God; that, with amazing love and vigour, thy Spirit may deſcend to take the prey from the mighty; that, with amazing, but god-like fury, thou mayeſt make thine enemies thy footſtool. It is thine to love thy children with an infinite, invincible love; and, by kind application of thyſelf, to bring them into ſpiritual exiſtence. It is thine to protect them in danger, and hide them in the munitions of rocks; bear them amidſt weakneſs; and, as is neceſſary, nouriſh them with thy blood.—Rejoice, my ſoul; upon the two wings of his word and providence, ſhall I, ſhall all the ranſomed eſcape from our enemies. With the feathers of his love, his faithfulneſs, his power, and protecting care, he ſhall cover us; and his truth ſhall be our ſhield and buckler.

50. Chriſt compares himſelf to a HEN gathering her chickens under her wings a. How boundleſs his love! How tender his pity and compaſſion towards his people! How kindly, how earneſtly, chiefly amidſt danger, he invites [...]em to himſelf! How readily he receives, hides, and protects them! How tenderly he cheriſheth them in their weakneſs! Think, my ſoul, how, in our behalf, he ſubmitted to the ſword of DIVine juſtice, fought to the death with ſin, Satan, and the world; and through his own poverty and want, ſecures our ſweet, our plentiful proviſion.—Bluſh, ye goſpel-deſpiſers, how often would the tender Jeſus "have gathered you, and ye would not!"

51. Chriſt is compared to a LION b. How royal is his power and dignity! How great his terrible majeſty! How infinitely tender, even unto death, is his love to his ſeed! How courageous, even towards God, his boldneſs, [73] in his ſuffering and interceſſion! How narrow and unceaſing his obſervation of, and how fearful his indignation againſt his enemies; who preſumptuouſly oppoſe, guilefully diſſemble with him, wilfully hurt his intereſt, or wickedly injure his children! How unbounded his mercy to thoſe that wholly ſubmit to him! But, thy deſpiſers, O LION, ſprung of the tribe of Judah, ſhall none deliver out of thy hand, How full is his death, like the carcaſe of Samſon' [...] lion, of honey and ſweetneſs for us! filled indeed with all the ſavoury, the inexhauſtible fulneſs of God! How effectually the ſprinkling of his blood heals the moſt malignant gangrenes of our corruption! How infallibly it prevents our deſtruction from thoſe wild beaſts, ſinful luſts, a malicious devil, an evil world,—and a devouring death.

52. He is compared to an ox; FATLING; FATTED CALF a. How unbounded his patience? his purity! his ſtrength! his nouriſhing fulneſs of grace and glory! How laborious in his work! Was, not he, my ſoul, by bloody ſuffering, ſlaughter, and ſacrifice, prepared to be thy ſweet, thy wholeſome and nouriſhing food? His "fleſh is meat indeed, and his blood is drink indeed.

53. Chriſt is compared to a ROE; a HIND, or HART b. How extenſive is his duration! How great his love! his lovelineſs! his gentleneſs! How quick his motions! How quickly he diſcerns the caſe of his children! How readily he hears their prayer. How kindly he helps them, when they paſs through the waters of affliction! How eminently he delights in fellowſhip with them! How ſpeedily, how triumphantly, he leaps OVER the mountains of diſtance, ſuffering, ſin, ſeparation; and ON the mountains of goſpel ordinances, to do them good! How kindly he watcheth over, and careth for them, while they are young, tender, and weak! How wiſely he teacheth them to walk in the way of his commandments; and where to flee in time of danger! How valiantly he fights with their enemies in their defence! How ſtrong and irreconcileable is his hatred of the old ſerpent and his ſeed! In his debaſed ſtate, how theſe faſtened upon and tormented him! In devouring them, [74] his "thirſt was great; and his throat dried as a potſherd." In deſtroying them, he was "obedient unto death, even the death of the croſs." Hunted and purſued by wo, from the morning to the end of his life, he was rendered the ſweet, the tender, the DIVinely-allotted nouriſhment of our ſoul. Nor do his righteouſneſs and grace ever fail to counterwork the rage and venom of hell.—Bleſſed Hind of the morning, waſt thou early hunted by JEHOVAH's wrath! curſed be my [...] the cauſe!

54. Chriſt is the LAMB a. How infinite is his innocence, meekneſs, purity, patience, reſignation, lovelineſs. How marvellous an oblation, a ſacrifice to God! How expoſed to the wrath of devils and wicked men! How uſeful to cover our nakedneſs, with his robes of righteouſneſs and ſalvation! and to be the ſweet, the nouriſhing food of our ſoul! He is the Lamb, which God begat, prepared, ſlew, raiſed up, received into glory, and ſet down on his right hand: the Lamb, which God loves as himſelf; and in whom his ſoul delighteth. His being in "the midſt of God's throne," imports his fixed reſidence, his univerſal influence, his equal acceſſibleneſs to all comers, and his having the Father's heart and eye on him continually. His appearing there as he had been ſlain, imports, that his honour and interceſſion for us, are the fruit of his ſuffering, and reward of his death. His ſeven horns, ſignify his perfect power and authority over all things, particularly in the ſevenfold period of the New-teſtament diſpenſation, for the good of his church. His ſeven eyes, denote his perfect knowledge of all things, paſt, preſent, or future; and his perfect fulneſs of the DIVine Spirit, in his various gifts and grace, to beſtow upon his miniſters and people on earth.—"Behold, my ſoul, this Lamb of God, that taketh away the ſin of the world. The marriage of the Lamb is come," and himſelf hath made me ready. Quickly, O quickly may I meet him, "as a bride adorned for her huſband; and ſo be for ever with the Lord!

55. Chriſt compares himſelf to a ſcarlet-coloured WORM b. He aſſumed our weak and earthly nature; he condeſcended to the deepeſt abaſement; our ſcarlet-like iniquites, our crimſon-crimes, were imputed to, and [75] laid upon him; the puniſhment of them, the ſatisfaction for them was exacted, and he anſwered it. Ah, how he was expoſed to oppreſſion, ſuffering, deteſtation, contempt! In the garden! on the croſs, how bedewed! how reddened with his own blood! Take heed, my ſoul; beware of trampling him under thy feet: crucify not the Son of God afreſh; nor put him to an open ſhame. O ſweet! O ſhocking!—Why, great JEHOVAH, waſt thou made a worm, a bruiſed, a bloody worm for ME! Bread of life, why hungry for ME! Fountain of living waters, why thirſty for ME! Conſolation of Iſrael, why à man of ſorrows for ME! Holy one, why made ſin for ME! Adored Immanuel, why deſpiſed, rejected, and contemned for ME! God bleſſed for ever, why made a curſe for ME! Plant of renown, why a reproach of men for ME! Brightneſs of the Father's glory, why thy viſage marred! why abuſed with ſhame and ſpitting for ME! Omnipreſent, exalted God, why ſhut up in a ſtable, nailed to a croſs, for ME! Life eternal, why murdered by my ſins! why, love ſlain for ME!

56. Chriſt is called the NAME of God a. In him the glory, the perfections, the titles, ordinances, words, and works, of God, do centre, and are illuſtriouſly and for ever diſplayed. By knowing him, I know the Father, who he is, "the holy One of Iſrael, the Father of light," glory, mercy, and grace; the God of all grace, patience, ſalvation, and comfort; my God, and mine exceeding joy. How ſweet; how lofty his name! How can they who know it forbear to truſt in it?

57. He is called the IMAGE of God b. In his divine ſonſhip, he is a perſon diſtinct from, perfectly like to, and equal with the Father; the brightneſs, the bright repreſentation of his glory, and equally precious to the ſaints. As Mediator, he is the moſt illuſtrious work of God. In his undertaking, his birth, life, death; in his aſcenſion, interceſſion, ſecond coming, and unceaſing glory; in his ſaving office of Surety, Mediator, Redeemer, Prophet, Prieſt, and King; in his amiable relations, appearances, and works, the infinity, the eternity, unchangeableneſs, wiſdom, power, holineſs, juſtice, goodneſs, truth, ſovereignty, love, mercy, and majeily [76] of God, with the ſubſiſtence of his unDIVided eſſence in three diſtinct perſons, are moſt harmoniouſly, clearly, and gloriouſly unfolded, and repreſented. Truly, O Jeſus, he that hath ſeen thee, hath ſeen the Father alſo. Thrice wonderful! in one perſon, JEHOVAH's adequate image, and the likeneſs of ſinful fleſh! Turn aſide, my ſoul, and behold this great ſight.

58. Chriſt is called the POWER of God a. In his DIVine perſon, he is poſſeſſed of the ſame infinite power with his Father and bleſſed Spirit, In the union of his of his infinitely different, his oppoſite natures; in God's puniſhing him for our ſin, and ſupporting him under it; in his numerous miracles; in his bearing our ſins, and rendering full ſatisfaction for them; in his riſing from the ſealed, the watched grave, as our quickening head; in his aſcending to glory, and ſitting down on the right hand of the Majeſty on high; in his eternal and ever-prevalent interceſſion; in his judging the world, and executing his deciſive ſentences; in his removing our guilt, by juſtification; in his removing the power and filth of our ſin, by regeneration and ſanctification; in his bearing with our unnumbered infirmities and provocations; in his preſerving us from dangers, ſnares, and temptations, more than the hairs of our head; in his bearing us to a ſtate of unſpotted holineſs, and everlaſting joy; is the almighty power of God, Father, Son and Holy Ghoſt, vigorouſly exerted, and illuſtriouſly diſplayed. O to know, to feel, the exceeding greatneſs; the heart captivating force thereof!

59. He is called the WISDOM of God b. As the ſecond perſon in the adorable Godhead, he is infinitely wiſe and prudent. As Mediator, he is the foundation of all the counſels of God. In the conſtitution of his perſon; in his ſaving offices, relations, and acts;—how clearly is the manifold wiſdom of God manifeſted! Here natures, infinitely diſtinct, are cloſely, are inſeparably joined. Here, in the purpoſe, the promiſe, the purchaſe, and application of our redemption, mercy meets with truth, righteouſneſs and peace kiſs each other. Here DIVine juſtice is ſatisfied in the nature that ſinned. Satan is conquered in the nature which he corrupted. [77] Sin is condemned and deſtroyed, while the ſinner is acquitted and ſaved. Sin, the worſt of all things, occaſions the higheſt honour to God, whom it had offended; and the greateſt felicity to tranſgreſſors, whom it had ruined. The innocent, the holy One and the Juſt, is juſtly condemned, and puniſhed; while ungodly criminals are righteouſly acquitted, accepted, and rewarded with endleſs and inconceiveable bliſs. Everlaſting life to the betrayers and murderers, flows from the death of God. Sinners are ſaved according to the riches of his grace, and yet in equity moſt ſtrict. Temptations and troubles are made to work for us, an exceeding and eternal weight of glory. And in thee, O Jeſus, are "hid all the treaſures of wiſdom and knowledge," to be communicated to men.—Whatever therefore thou art to Jews or Greeks, be to me the "wiſdom of God, and the power of God."

60. Chriſt is called LOVE a. How aſtoniſhing his kindneſs to unworthy ſinful men! in undertaking our debt! in aſſuming our likeneſs of ſinful fleſh! in fulfilling our bond ſervice! in ſuffering and dying in our ſtead! and riſing again for our juſtification! in aſcending to prepare celeſtial manſions for us! in appearing in the preſence of God for us, as our advocate! and in his coming the ſecond time without ſin unto our ſalvation! O his kindneſs in inviting, in ſeeking and ſaving that which was loſt! in convincing, in enlightening, in converting, and eſpouſing us to himſelf! in forgiving our ſin, accepting our perſon, and cleanſing our nature! in ſupporting our ſpirit, cheering our heart, and allowing us the moſt familiar fellowſhip, and endleſs intimacy with himſelf? O the love of God to him, and to us, in giving him to us, our ſurety, our huſband, our portion!—O bleſſed channel of JEHOVAH'S love to us, and of our's to him! bleſſed author, cauſe, and object of our love! and who, in thy perſon, thy nature, thy names, thy qualities, thy office, relations, appearances, ſtates, words, and works, art altogether lovely! Deſpiſed, deteſted, be my love, that is not fixed on thee.

61. Chriſt is called the TRUTH b. He is the [...]ue God, and the true, the ſole Mediator between God [...]d [78] man: the true, the only way to the Father. In his incarnation, ſuffering, reſurrection, and work, how clearly is marked the untainted faithfulneſs of God in every promiſe and threatning! How plain, that he is the truth and ſubſtance of all the promiſes; of all the ancient ceremonies! the repoſitory, centre, matter, chief preacher, and witneſs of all inſpired truth! the ſtorehouſe and diſpenſer of all true holineſs and happineſs! If I proſeſs to be his, let truth be in my inward part; let me "love the peace and the truth;" receive inſpired truth in the love of it; and ſpeak alway the truth to my neighbour.

62. Chriſt is called the WORD of GOD a. He is the expreſs image of his Father's perſon and mind. In the council of peace he ſpoke for us; undertook as our ſurety. In the beginning he ſpoke of all things out of nothing. In his interceſſion with the Father, he ever ſpeaks in our behalf. By his word and Spirit, he ſpeaks to our ear, our heart. He is the author, the interpreter, the witneſs, the ſubject-matter and ſcope of God's written word. Inſpired page, if he is thy all in all, be thou the darling of my heart.

63. Chriſt is called the MERCY promiſed b. Without controverſy, he is the greateſt bleſſing ever promiſed, offered, or given by a gracious God, to ſinful wretched men. He is the contriver, the purchaſer, the price, the repoſitory, the diſpenſer, the centre, the ſubſtance, the glory, and end, of all the gracious benefits of the new covenant. Give thanks, my ſoul, to God, for he is good; for his MERCY endureth for ever. Thy mercy, Lord, is in the heavens; the earth is full of thy mercies.

64. Chriſt is called the unſpeakable GIFT of God c. Freely, without conſtraint, without requeſt, without defert, without hope of any requital, without money and without price, God, in the council of peace, and in his debaſed eſtate, gave him for us as our ſurety and ranſom. Now, in the goſpel invitations and promiſes, he giveth him as a complete, able, willing, and ready Saviour, a glorious huſband, and everlaſting portion to us, [79] as ſinners, even the chief. Is not unſpeakable love the ſole ſource and motive of the donation? Is there not in him all inexpreſſible, all inconceivable goodneſs, all the treaſures of wiſdom and knowledge? is he not made of God to us unſpeakable fulneſs of wiſdom, righteouſneſs, ſanctification, and redemption. How unſpeakably precious and uſeful is he in his perſon, office, and work! From what unſpeakable corruption and miſery; and to what unſpeakable holineſs and felicity doth he ſave us! How unſpeakably his entrance into our heart endears God to us; maketh room for him in our ſoul; and worketh in us gladneſs, and joy unſpeakable, and full of glory! And through what unſpeakable, inconceivable duration, ſhall he abide with us as our God, and our all! "Thanks be to God for his unſpeakable gift."

65. Chriſt is called the COVENANT given to the people a. He is the foundation, the framer, the finiſher, the fulfiller, of the new covenant. He is the ſurety, the Mediator, the prieſt, the truſtee, the teſtator, the prophet, interpreter, meſſenger, witneſs, and king of it. Its condition he undertook and performed: its bleſſings he purchaſed; and is the ſubſtance and glory thereof. All of them were primarily promiſed to him, and lodged in his hand. According to the terms of it, he beſtows them upon ſinful men, who, being clothed with his righteouſneſs, and quickened by his Spirit, do, in his ſtrength, lay hold on it, enter into the bond of it, and perform the gratitude required by the law of it. Bleſſed covenant, thou art "all my ſalvation, and all my deſire."

66. Chriſt is called our PEACE (a). From eternity he deviſed the matter, the means, the meaſure of our peace with God; with our conſcience; with neighbours; with angels; with animals; with creatures unnumbered. With his blood he purchaſed it. His continuance in our nature is the unceaſing pledge and ſecurity of it. His advocacy before God procures and maintains the actual poſſeſſion of it. In the bleſſed goſpel he preacheth it to them "that are far off, and to them that are near." In our new birth, our pardon, our acceptance, our adoption, ſanctification, and endleſs felicity, he, b [80] by his Spirit, ſupplies it; ſlays our enmity; and conſtrains us to love God, who firſt loved us. By his inearnation and death, he made of Jews and Gentiles one new man, ſo making peace. Bleſſed reconciler of all things, author, means, and end, of all true peace in the church, militant or triumphant; thy peace thou haſt left us; peace thou haſt given us; not ſparingly, not revocably, as the world giveth. In the world we ſhall have tribulation; but in thee we ſhall have peace. Thy covenant of peace ſhall not be broken.

67. Chriſt is called the SALVATION of God a. Of our great deliverance from ſin and wo, to everlaſting holineſs and happineſs, his love is the ſource, the moving cauſe; his wiſdom the deviſer; his blood the price; his perſon and fulneſs the ſubſtance, the repoſitory; his word the publiſher; his Spirit the applier and confirmer; his glory the end.—Bleſs the Lord, O my ſoul, that he remembered us in our low eſtate. He "hath deviſed means, that his baniſhed ſhould not be expelled from him." He hath delivered my ſoul from the loweſt hell. The Lord JEHOVAH is my ſtrength and ſong: he alſo is become my ſalvation.

68. Chriſt is called the CONSOLATION of Iſrael b. He is the deviſer, the procurer, the price, the diſpenfer, the matter, and ground, the end of all our true joy and comfort. In his undertaking, his perſon, his office, his acts, paſt, preſent, and future, how our ſpirit rejoiceth in God our Saviour! In every DIVine perſon, character, word, and work, as manifeſted in him, how exceedingly we rejoice, and are glad! how comforted when caſt down! In him ſhall I be juſtified, preſerved, and ſanctified; and in him will I glory. Nor principalities, nor powers, nor ſin, nor trouble, nor death, ſhall ſtop me of this boaſting. Rejoice, my ſoul, in the Lord; and again rejoice. Rejoice evermore.

69. Chriſt is called the RESURRECTION c. By his incarnation, his death, his reſurrection, and ſpiritual influence, he recovers us from the ſting of a natural, and from the power of ſpiritual and eternal death. The honour of the DIVine perfections, and broken law, man's [81] primitive integrity, knowledge, righteouſneſs, holineſs, peace, friendſhip, and intimacy with God, he recovers from death, rubbiſh, and ruin. He is the life-giving ſource, and author of our faith, our hope, our repentance, love, and new obedience. It is his to revive our languiſhing graces and comforts; to reſtore the expiring life, beauty, and order of his church; to quicken the dead, and bring them out of their graves; ‘ſome to everlaſting life, and ſome to everlaſting ſhame and contempt.’ He that believeth on him, though he were dead, yet ſhall he live.

70. Chriſt is called the LIFE a. He is the living God, who giveth life and breath unto all things. In his wiſdom and love he deviſed; by his obedience, ſuffering, and death, he purchaſed; in himſelf he exemplifieth; by his interceſſion he procures; from his fulneſs he giveth; by his word and Spirit he conveys and maintains; and himſelf and fulneſs are the matter, and his glory the end of—our life of juſtification, holineſs, comfort, and endleſs felicity. It is his to revive us again; reſtore our fainting ſoul; and render us lively and active in the ſervice of God.—Is my life hid with Chriſt in God, that when he who is my life ſhall appear, I may alſo appear with him in glory? Am I crucified with Chriſt, and yet live; and yet not I, but Chriſt liveth in me? Is the liſe that I live, by faith on the Son of God, who loved me, and gave himſelf for me?

71. Chriſt is called LIGHT b. He is the excellency, the influencer, the director, the glory of all things. Being coeval with his eternal Father, that DIVine Sun, how ſweet, pleaſant, incomprehenſible, bright, and glorious! He giveth the power of viſion; is the cauſe, means, and firſt object of ſpiritual knowledge; is ſeen in his own influence, and by his own light. It is thine, O light of life, to diffuſe beauty, cheerfulneſs, joy, and life, among thy people. It is thine, by thy preſence, to chaſe away the ſhadows and darkneſs of ignorance, corruption, and wo. Without thee, every thing appears to loſe its beauty and comelineſs; and exiſtence, enjoyments, creation, nay, Godhead, appear an unſightly, [82] an awful ſpectre to my ſoul. How free, common, acceſſible, and uſeful, art thou! and yet only reported of, to multitudes of blind ſinners, who never beheld thy brightneſs! It is thine to diſcover things in their true nature: and hence how hated, how ſhunned by men, whoſe fooliſh heart is darkened; whoſe deeds are evil! It is thine, without contracting any defilement, to penetrate, to ſhine into, defiled churches and ſouls. How ſwift thy approaches to, and thy motions in our heart! And as the lightning cometh from the eaſt, and ſhineth unto the weſt, ſo ſhall thy coming, O Son of man, be.—Bleſſed author, purchaſer, price, repoſitory, beſtower, ſubſtance of all our light, ſpiritual and eternal; when I ſit in darkneſs, be thou a light unto me; my everlaſting light, my God, my glory.

72. Chriſt is called the DAY-SPRING from on high a. He is the Moſt High, God over all, bleſſed for ever, amen. How neceſſary! how choice! how refreſhful a bleſſing to men! Breaking up and appearing for us in the council of peace; breaking forth towards us in ancient promiſes and types;—in his actual incarnation;—in his obediential life, bloody death, and glorious reſurrection; viſiting us in the goſpel-revelation; manifeſting himſelf to us in the moment of converſion, of renewed diſcoveries of his love, of death, and at the laſt day, he, after a ſad, cold, and dark night of ignorance, corruption, trouble, or death, doth in a moſt ſovereign, certain, free, gradual, and irreſiſtible manner, rouſe, refreſh, quicken, and enlighten his people or church; and manifeſt his own glory; and introduce a pleaſant, a happy day, of love, of grace, of power, of ſalvation, of ſpiritual eſpouſals, of life, of liberty, of everlaſting felicity, reſt, admiration, and praiſe.—Dawn, O DAY-SPRING, on my ſoul, on the world. Let thy glory fill the whole earth. Amen, and amen.

73. Chriſt is called the SUN of righteouſneſs, with healing in his wings b. All things are obvious, naked, and open to him. He is the only fountain of ſaving light and knowledge. From him do angels, miniſters, and ſaints, derive their whole inſight into the myſtery of our [83] ſalvation. How wonderful! how unbounded! how high! how ſovereign! how comely! how glorious! how pure, undefiled, and undefileable! how pleaſant! how uſeful is this our bleſſed Sun! How cheerfully! how freely! how regularly! how conſtantly! how unweariedly! how powerfully! how extenſively! he communicateth his convincing, his enlightening, his heart-penetrating, warming, and melting; his ſoul-quickening, healing, refreſhing, directing, and fructifying; his ſin-withering, and conſuming influence! How truly is he the reſtful centre of all things, chiefly of you redeemed, and of all your concerns! How faſt fixed in his ſphere! No principapality nor power, nor ſin, nor trouble, nor death, ſhall ever pluck him from his ſtation, in the new covenant,—in the third heaven,—in the church,—or in my heart; nor ever arreſt his courſe. Not ten thouſand lamps of ordinances, miniſters, or graces; not ten thouſand moons of creation, but his countenance alone, can give day to my ſoul. It is thine, O bleſſed Sun, to bring life and immortality to light; to guide our feet in the way of peace. Oh, how ſweet to walk in thy light, and work out our ſalvation with fear and trembling! It is thine, to warm my cold affections, to melt my frozen heart, to enkindle my ſoul into an unquenchable flame of love. It is thine to diſpel my clouds of ignorance, guilt, deſertion, temptation; and to chaſe theſe ſhadows as far as eaſt is diſtant from the weſt. It is thine to gild my clouds of trouble, and make my darkneſs, my death, my grave, to ſmile. It is thine to cheer my heart, call forth my flowers of grace, make them caſt out their roots, and ſpread their ſmell as Lebanon. None, O Jeſus, remain in darkneſs, but thoſe who ſhut their eyes to thy illumination. Ye ſons of ſloth, you offspring of darkneſs, awake from your ſleep; ariſe that Chriſt may give you light. It is high time for you to awake; the day of your life is far ſpent; now is your damnation, if mercy prevent not, nearer than when you were conceived. How different, Lord, the tendency of thy ſolar, thy goſpel-light! how it operates according to the nature of thoſe on whom it ſhines! Some are inſtructed, melted, fructified, and ripened in grace; others are blinded, offended, hardened, ſcorched, and fitted for endleſs fire. Bleſſed Sun, how DIVerſified [84] is thy appearance! thy perceived influence! Now, the clear ſhine of thy incomprehenſible brightneſs, makes all my heart to leap, and all my lot to ſmile, with joy and gladneſs. Viewed, in the firm faith that thou art mine, the defart of adverſity, the valley of the ſhadow of death, bloſſoms as the roſe; the excellency of Carmel and Sharon is given to it; I account myſelf, above all, loaded with loving kindneſs, and tender mercies. Dazzled with thy glory, that excelleth, my eyes loſe ſight of created comely ſcenes; I tread the moon of this world under my feet: I count all but loſs, but dung, for the excellency of Chriſt Jeſus my Lord: all my powers cry out, "O Lord, who is like unto thee? Whom have I in heaven but thee? and there is none on earth that I deſire beſides thee." ANON, how beclouded with black defertion, towering guilt, ſlaviſh fear, and raging corruption! How eclipſed by our earthly moon! Her cares, her comforts, come between thee and my heart! Ah, how they hide thy face, ſhear thy rays, and blot out the day from my ſoul! How often is my ſun put down at noon! Now, bleſſed Lord, thy near approach, thy high elevation, create the ſummer of my ſoul: I baſk, I melt, below thy warming rays; and am love-ſickened with thy genial heat. ANON, thou doſt withdraw, and ſtandeſt afar from me; ſure cauſe of inward wintry wo! What then ſucceeds? A withered, fruitleſs, miry life; a faint, a frozen, careleſs heart! Have I forgot the ſhocking period, when the ſun himſelf was darkened; the cauſe of ſummer was bewintered! Bright Sun! brightneſs of the Father's glory! how waſt thou turned into blackneſs, and into blood! how fall from heaven! lie groaning on the ground! hang fixed to a croſs! deſcend to the ſides of the pit! darkneſs thy curtain, and thy bed the grave I The aſtoniſhed earth on trembling fell! created ſun was ſhocked to ſee thy ſhame! How I ſaw! ten thouſands ſaw thee ſet in darkneſs, and in purple gore! Vile, rocky, ſhameleſs heart, didſt thou ſee and ſit unmoved at the ſight! Curſed be my ſins, my luſts, the guilty cauſe. But happy morn! by faith I ſaw him burſt the bonds of death; I ſaw him riſe;—riſe with ten thouſand charms;—my finiſhed ranſom; my endleſs light; my God; my glory; and my ALL IN ALL! I ſaw him riſe with thouſands of [85] once fallen, but now riſing ſtars. I felt the raiſing power, and ſtraight with him did mount, to plant the new-framed heavens of grace. How, bleſſed Jeſus, by riſing in the ancient promiſe, didſt thou diſpel the midnight ignorance, and utter hopeleſſneſs of men! By riſing in thy birth, thy death, thy reſurrection, and aſcenſion, how didſt thou diſpel the darkneſs, and chaſe away the ſhadows of Hebrew ceremonies! By ariſing in goſpel ordinances, how didſt thou aboliſh the winter of Heatheniſm, error, and deluſion! By riſing in thy ſpiritual influence, how thou turneſt our darkneſs into light; makeſt our darkenedſouls become light in the Lord! By riſing to judgment, how thou wilt totally, finally, diſpel the darkneſs of ignorance and error! baniſh the cold of ſin, trouble, temptation, or death! chaſe far off every ſhadow of imperfection, of vain imagination! extinguiſh every candle, of miniſter, ordinance, or ſcripture! and uſher in the eternal noon of perfect viſion, and unclouded glory! Eternal Sun, whoſe morning meaſures all our temporary periods of duration, how gradually haſt thou riſen all along; and gradually thou riſeſt in my ſoul! O when wilt thou attain thy bleſſed meridian, that in my fleſh I may ſee God; ſee him as he is, and know him even as I am known! Art not thou the Sun of righteouſneſs? Thine it is to bring in an everlaſting righteouſneſs. It is thine to declare and preach the righteouſneſs of God. It is thine, by the imputation of thy life, thy death, and by the influence of thy grace, to render all thy people righteous. O the healing in thy wings! If I but ſee thy countenance; if I but feel thy rays; I am made whole of whatſoever diſeaſe I had.

74. Chriſt is called the MORNING STAR a. In greatneſs, and conſtancy, how far his height, his glory, his benign influence, tranſcend thoſe of angels and miniſters! Who, O Jeſus, among gods, or ſtars, is like unto thee? O great ornament in the firmament of the creation and church, it is thine to guide thy choſen in this world, chiefly in the winter of their affliction. It is thine to be the ſure pledge of an approaching, an everlaſting glory. Thou art the firſt and the laſt; the Alpha and Omega of all our ſalvation, and all our deſire: [86] the author and the finiſher of our knowledge, our faith, our hope, our repentance, love, and new obedience; our evening and our morning comforter and guide. Nothing can pluck thee from thy office and ſtation. Nothing can arreſt thy courſe, or retard thy coming to ſuffer or ſave. To the adulterous and thieviſh ſons of obſcurity, how unwelcome and terrible is thy brightneſs! But how deſired of thoſe who hate the unfruitful works of darkneſs! Thy coming in the fleſh uſhered in the day of the goſpel-period. Thy ſpiritual coming uſhers in the day of effectual ſalvation. Thy coming in the clouds ſhall introduce a day of univerſal account, and of endleſs glory.—Is this day ſtar, O my ſoul, riſen in thine heart?

75. Chriſt is compared to RAIN and DEW a. JEHOVAH alone is his Father. He is at once the Lord from heaven; and the virgin's ſon, the fruit of the earth. From the vaſt ocean of redeeming love, his offices, his relations, his promiſes, and influences, proceed; and to the glory thereof they return and redound. O how ſovereign! how ſeaſonable! how gradual! how comely! how numerous and neceſſary! how refreſhful! how reviving, and nouriſhing, and fructifying, the applications of them to our heart.

76. Chriſt is a FOUNTAIN or WELL b. In the council of peace, and in his incarnation and death, he was digged by his Father. In his perſon, his office, his relations, his righteouſneſs and grace, what a marvellous, a deep, an abundant, a never-failing ſource of all neceſſary, free, plentiful, pure, pleaſant, refreſhful, heart-cooling, comforting, cleanſing, quickening, and fructifying influence to men! and which are eſpecially conveyed to them, while they are abaſed in his ſight! Thrice-bleſſed, that, by purifying millions of polluted ſouls, he himſelf can never contract defilement! He is a fountain of gardens, for the uſe of his churches: in theſe, in his worſhipping aſſemblies, and in the hearts of his people, his influence breaks forth, and is effectual. He is a fountain of living waters. The ever-freſh influence of his word, his blood, his Spirit, begets life in dead ſinners, maintains it in ſaints, reſtores it when languiſhing, [87] and perfects it into life eternal. He is a fountain opened. He is publicly and freely exhibited to every ſinner in the goſpel: and how conſtant is our acceſs to apply his word, his blood, his Spirit, for our purification! So, Jeſus, ſprinkle thou many nations. Except thou waſh me, I can have no part in thee.

77. Chriſt is compared to RIVERS of water in a dry place a. To you, ſons of men, who live in the dry, the barren, the blaſted, withered wilderneſs of this world; to you who are in the barren, ſapleſs ſtate of nature; to you who are in a ſcorched, withered, and lifeleſs condition; there is in him, an open, free, common, a perpetual, pure, freſh, ever-running, and abundant fulneſs of cleanſing, comforting, ſtrengthening; of fructifying, adorning, enriching, protecting power, grace, love, wiſdom, righteouſneſs, ſanctification, and redemption. Thrice-bleſſed River, whoſe ſtreams make glad the city, the church of God. Here drink, here bathe, my ſoul; drink, yea, drink and waſh abundantly, O beloved.

78. Chriſt is called STREAMS from Lebanon b. From the bowels of Godhead, his mediatory office and fulneſs proceed. From the high mountain of his DIVine perſon, his influences ſtream. How various their forms and effects! How powerfully they bear down, conquer, and remove every impediment, of ſin, unworthineſs, or guilt! How free! how cooling! how pleaſant! how refreſhful, nouriſhing, and conſtant! Ho every one that thirſteth, come ye to the waters; whoſoever will, let him take of the water of life freely: come to him, and drink. Never, ye chief of ſinners, ſhall you be able to exhauſt and draw up this overflowing Jordan into your mouth. Ye leprous Syrians, waſh here; waſh ſeven times, and be clean. Will men leave this ſnow of Lebanon, that cometh from the Rock of ages, the rock of the field, the free, the common, the obvious Saviour? Shall the cold flowing waters, that come from the heavenly place, be forſaken?

79. Chriſt is compared to a TREE c. How deeprooted in ſelf-exiſtence, abſolute independency, and immutability, is his DIVine perſon! How ſtrong! how durable, [88] exalted, and glorious! How firmly rooted in the everlaſting, and infinite love, in the unchangeable perfections and purpoſes of God, are the conſtitution of his perſon as God-man, and his mediatory office! In his humble birth, how, in his manhood, he grew up, as a root out of a dry ground! In his life, afflicted and ſorrowful; how he grew up! how he increaſed in grace, and in favour with God and with men! In his ſufferings, how the axe of his Father's wrath was laid to the root of the tree! In his death, how hewas cut down! Three days and three nights, he lay proſtrate in his grave. In his reſurrection, and in his aſcenſion, how he grew up to aſtoniſhing height, tranſcending both angels and men! Now he is planted, he grows on the high mountain and eminent of his Father's right hand; on the lofty ordinances of the goſpel-church. In him there is abundant ſap,—a never-failing fulneſs of grace and glory. Among the branches, and under the ſhadow of his excellencies, offices, and relations, do the ranſomed birds of paradiſe ſix themſelves, and ſing forth his praiſe. May I ſit there triumphant, and ſhout the Redeemer.

80. Chriſt is called the TREE OF LIFE a. He prepared, he purchaſed, he offers, he beſtows, he reſtores maintains, and perfects our life, ſpiritual and eternal. He is the food on which we now live by faith: the certain pledge that we ſhall live for ever; becauſe he liveth we ſhall live alſo: and when HE who is our life ſhall appear, we "ſhall alſo appear with him in glory. He grows in the ſtreet, and on either ſide of the river:" In every goſpel-ordinance, he is exhibited: to men in general, wicked, or gracious, Jews, or Gentiles, he is offered: every where in his church militant or triumphant is he preſent, and is the life, the open refreſhment, the ſubſtance, the ſupport, and glory thereof. And by the influence of his bleſſed Spirit, that river of life, is he apprehended and enjoyed. He "bears twelve manner of fruits every month:" by him an angry God is appeaſed and reconciled: juſtice is ſatisfied; the broken law is magnified! an everlaſting righteouſneſs is brought in; the covenant of grace, confirmed? Satan [89] conquered; our ſin pardoned and ſubdued; our perſons accepted; our hopes of glory recovered; our victory over ſin, Satan, death, and an evil world, ſecured; miniſterial gifts beſtowed; the goſpel publiſhed; the Holy Ghoſt ſent to ſanctify, preſerve, direct, and comfort us; the manſions of heaven prepared for us; freedom from a broken covenant, a ceremonial law, and ſatanical temptations; boldneſs towards God; familiar intimacy with him; a full and ready anſwer to every charge, that can be laid againſt us, before him; the favourable acceptance of our good works; the conſtant hearing and ſeaſonable granting of our requeſts; a believing aſſurance of all new-covenant beſſings, are infallibly ſecured. All are ever ripe and ready, for the enjoyment of his people in every caſe, delightful or grievous. His "leaves for the healing of the nations," are his word, his ordinances, and ſpiritua linfluences, which communicate ſpiritual healing to the nations of them that are ſaved, in every age, place, and condition.

81. Chriſt is compared to an APPLE-TREE a. In uſefulneſs, for honouring his Father, and ſaving his people; in comelineſs and beauty, he infinitely tranſcendeth angels and men: he is the darling, the chief, care of Heaven. His honour is eaſily injured; he is readily touched with the injuries, done to his children. For us, he bears the wholeſome, the ſweet, the ſavoury, the cooling, the refreſhing, the healing, the love exciting, apples of everlaſting righteouſneſs, of pardon, acceptance, regeneration, adoption, ſanctification, of ſpiritual, peace, comfort, and endleſs happineſs. How ſavoury! how medicinal, are the very leaves and bloſſoms of his word and ordinances, to thoſe who labour under the ſenſe of their ſpiritual emnity, ignorance, pride, hypocriſy; malice, envy, unbelief, legality, earthly mindedneſs; of heart-wandering, deadneſs, or other inward plagues! If by faith we touch the hem of his garment, we ſhall be made whole. But if the [...]OMECITRON TREE be here meant, Chriſt is compared to it, for his greatneſs and excellency. In the production, how bitter taſted to him were his fruits, which are ſo fragrant to us! and amidſt what bitter tribulations [90] we now experience their delightful ſweetneſs! How conſtantly ripe! how effectual a remed againſt the poiſon of ſin! How they ſtrengthen, and perfame our ſpiritual breath!—Sit, O my ſoul, under his ſhadow with great delight, and let his fruit be ſweet to my taſte.

82. Chriſt is compared to a CEDAR-TREE a. How infinite the depth, the firmneſs of his root; his Godhead, and even the eſtabliſhment of his Mediatorial perſon and office! How high! how excellent! how ſtrong, firm, and incoruptible! how ever flouriſhing and comely! In his incarnation, he grew as a root out of dry ground. In his humiliation, how expoſed to ſtorms and ſuffering! How complete! how extenſive and refreſhing the ſhadow of his protection and righteouſneſs! How abundant his fulneſs of ſap!—of grace and virtue! How manifold his uſe in erecting the temple! the church! the newcovenant building of mercy! and the frame of grace in our heart! How ſweet! how fragrant to our ſoul, his perſon, his office, his relations, his names, his ordinances, righteouſneſs, and grace!—Is he to me as "Lebanon, excellent as the cedars!"

83. Chriſt is compared to a FIR-TREE (a). In his debaſement, he ſprang up in a barren ground, from a degenerate nation, and from a debaſed family, and an impoveriſhed virgin; and grew up in the cold, the barren ſoil of a blaſted world, a low, an afflicted life. How infinite his excellency and comelineſs! How untainted his integrity and uprightneſs! Being exalted too the right hand of the Majeſty on high, how he bends downward his boughs of promiſes and influences, that he may dwell with, and be apprehended and held faſt by the debaſed tranſgreſſor, the humble ſoul! how perpetually verdant; "the ſame yeſterday, to-day, and for ever!" How unfading his glory! How free from every knot of corruption! How unbounded his ſap, his fulneſs of grace and of glory! In him it pleaſed the Father that all fulneſs ſhould dwell. How completely he protects his choſen from the heat, the ſtorm of almighty vengeance, and of the temptations of Satan! How he expoſed his head, his heart, for our ſake! How ſweet! how open! how abundant the acceſs of unclean ſtorks of polluted ſinners b [91] to enter in, and abide under, the ſhadow of his branches!—My ſoul, make him thy houſe, thy ſafe, thine endleſs habitation.

84. Chriſt is compared to an OLIVE TREE, or two OLIVE BRANCHFS a. How infinite is the fulneſs of grace, which reſides in his complex perſon. And how infinite is his readineſs to communicate it to his people. And what a ſure emblem of perfect peace between God and my ſoul!—If I hear of him in the goſpel, it is the voice of the Lord, ſaying, "Peace, peace to him that is afar off, and to him that is near," If I believe; if I feel him in my heart; God keeps me in perfect peace: his covenant of peace ſhall not be broken.

85. Chriſt is compared to a CLUSTER OF COPHER, in the vineyards of Engedi b. If COPHER mean the cyprus vine; Chriſt reſembles it in his abundant, his nouriſhing, his ſtrenghthening, and comforting virtue; If it mean the cypreſs-tree; Chriſt reſembles it in his ſweetneſs, his purity, his healing, and anointing virtue; his ever appearing as our dying, our cruciſied Redeemer. If it ſignify the cypirus, or ſword-graſs; Chriſt reſembles it in his fruitfulneſs, his ſavourineſs, his marvellous virtue to ſtrengthen our ſoul, and to heal the bites, the ſtings, the wounds made by the old ſerpent. If it mean dates, the fruit of the palm-tree; Chriſt reſembles them in his wide-ſpread renown, his infinite ſweetneſs, and nouriſhing virtue. If it denote balſam; Chriſt reſembles it in his preciouſneſs, his acceptableneſs, his ſweetneſs and fragrancy, his preſerving, his allhealing, and nouriſhing virtue. If it be camphire; Chriſt reſembles it in his good ſavour, his healing, his reviving, and exhilarating virtue. He is compared to a CLUSTER: for, O the fulneſs, the ſweet, the firm, the myſterious connection of his unnumbered excellencies, graces, bleſſings, promiſes!

86. Chriſt calls himſelf the TRUE VINE c. In his humanity, how tender, weak, debaſed! expoſed to contempt and ſuffering! how ſpoiled by foxes, by Satan, by Jewiſh ſeducers! by Gentile perſecutors! but how honourable in his perſon, his character, and office! how eaſily; how much injured! how ſenſible, and obſervant [92] of it! how quickly he grew up in favour with God, and with men! How early was he about his Father's buſineſs! how he abounds with quickening, with heart-warming, and enlightening virtue! What ſweet, what profitable, refreſhing, and medicinal grapes of righteouſneſs, of peace, of pardon, acceptance; of ſpiritual ſonſhip, ſanctification, perſeverance, comfort, and eternal glory, he brings forth! what extenſive and refreſhful ſhadow of protecting perfections, offices, promiſes, and providence, he affords to his people! Bleſſed Vine, why, after thy fruitfulneſs, waſt thou cut down! why burnt in the fire of thy Father's wrath! not for thine, but for our barrenneſs, our unprofitableneſs. Why waſt thou trodden in the wine-preſs of his indignation? why was thy ſoul troubled, ſqueezed, and preſſed out of meaſure! Was it, that I might for it for ever drink new wine with thee in the Father's kingdom! Ariſe, ye ſinners, ye companions of ſorrow; take this cup of ſalvation, and call on the name of the Lord. With pleaſure, ſit every one under the ſhadow of Jeſus, his own vine, his own fig-tree.

87. Chriſt is compared to a ROOT a. He is the hidden, the inviſible God: on earth his glory was vailed: now we ſee him not, but believing we rejoice. How infinitely ſafe, firm, and unchangeable! how full of ſap, of communicative virtue! how he ſupports! how myſteriouſly he conveys exiſtence, life, and nouriſhing virtue to his people! In the winter of ſpiritual indifference, deadneſs, darkneſs, deſertion, and in the ſtorms of perſecution, temptation, and trouble, how effectually he preſerveth them from total withering! Againſt him, in his perſon, office, righteouſneſs, and grace, do our enemies with their axe of oppoſition principally ſtrike.—Bleſſed Root of David, and of every other creature, eſpecially of theſe of the houſehold of faith, neither ſtorm, nor drought, nor axe, nor age, can deſpoil thee of thy vigour, thy freſhneſs. When the earth and the works thereof are burnt up, thou ſhalt appear in all the budding glories of the ſpring, and becauſe thou liveſt, I ſhall live alſo.

88. Chriſt is called the BRANCH or GROWTH b. In [93] his humanity he ſprings out of the root of Jeſſe. His humanity hath no root of itſelf, but ſubſiſts in his divine perſon. How comely, verdant, and fruitful is he as man and Mediator. With honour to God, and happineſs to men! He is a TOP BRANCH, ſprung of David's royal family; and in himſelf moſt excellent and honorable; higher than kings of any land, He is the branch of the Lord, raiſed up by, cared for, and fruitful to the glory of, God. He is a branch of righteouſneſs; for the diſplay of his righteouſneſs, God ſent him into the world, raiſed him up, and made him bring forth, an everlaſting righteouſneſs, for our juſtification; and by his influence are all his children made righteous in good works.

89. Chriſt is called the PLANT OF RENOWN raiſed up by God a. In his ancient purpoſe, in his incarnation and death, God planted him: in his reſurrection and aſcenſion, he raiſed him up, and gave him glory: In the preaching of the goſpel, in the eſteem and affection of his people, he continueth to exalt him: at the laſt day he will raiſe him up to judge the world, and thereby diſplay his aſtoniſhing height and grandeur. In his pedigree, his perſon, his natures, names, his qualities, offices, relations, and work, how infinitely famous! for antiquity; for deep humiliation; for excellent beauty; for never-fading verdure; for nouriſhing and medicinal virtue; for refreſhful ſavour and ſhadow; for aſtoniſhing fruitfulneſs in every neceſſary, every uſeful benefit; how widely is he renowned!—O publiſh his name; declare his doings among the people; aſcribe ye greatneſs to our Chriſt; let every one to another, "the fathers unto the children, declare his truth. My Soul, what think I of Chriſt, whom prophets, apoſtles, and DIVine perſons, ſo much extol?

90. Chriſt is called the ROSE OF SHARON, or field b. In his birth, he grew out of David's withered root; he grew up in the field of this world, and was therein expoſed to contempt, trouble, and death. In the field of his word and ordinances, he is to be found as the free, the common Saviour of men. In his perſon God-man, how beautiful and glorious,—the honour of creation! [94] His character, offices, his relations, righteouſneſs, and grace, how ſavoury and refreſhful! how effectually, if applied, they cure our heart-burning enmity and malice! our ſpiritual blindneſs, deſpondency, and conſumption in ſin!

91. Chriſt is called the LILY OF THE VALLEY a. Once he was planted in a debaſed ſtate, in the low valley of our world. To the moſt wretched ſinners he is offered; and in the humble heart he takes up his abode. How infinitely ſavoury, pure, comely, and fruitful! How high; yet how meek, lowly, and condeſcending! What an effectual remedy are his influences, againſt our ſpiritual pride, faintneſs, blindneſs, hardneſs of heart, or any like plague! None of the diſeaſes of Egypt, O Saviour, ſhall come upon me; for thou art the Lord my God, that healeth me. Under my fooliſh, my ſinful attempts, every ailment is hopeleſs; but thou haſt power over all plagues; when thou wilt, thou canſt make me whole.

92. Chriſt is compared to a BUNDLE OF MYRRH b. How unbounded and unſearchable! how well connected, and inamiſſible, his fulneſs of righteouſneſs and grace! how it endears him to his Father, and to his people! how it pleaſeth, refreſheth, beautifieth, perfumes, purifies,—prevents corruption, heals and anoints their ſoul! Bitter indeed, O Redeemer, were thy ſufferings to thee! bitter is our croſs, which attends thy coming to our ſoul! but, thyſelf, how precious an offering to God, and how precious a gift of God to men!—O, till the night of trouble, of time, be finiſhed, lie between my breaſts; dwell near my heart: lodge amidſt the embraces of my faith and love!

93. Chriſt compares himſelf to a CORN OF WHEAT, caſt into the ground, that it might die and bring forth much fruit c. In himſelf how pure, precious, and ſubſtantial! how ſweet and durable!—In his incarnation he fell into the earth; in his ſuffering and exit he died; but roſe again, and grew up to amazing heights of exaltation. Innumerable glories he brought forth, to himſelf and to his Father: innumerable bleſſings he brought forth, for the wholeſome nouriſhment of our [95] ſoul: innumerable ſaints he brings forth, and renders the bleſſing and ſubſtance of the nations.—Feed, my ſoul, on this fineſt of the wheat. Let my uſeful life bear witneſs, that for me Jeſus died, and roſe again, according to the ſcriptures.

94. Chriſt is called the FIRST-FRUITS a. Firſt in order of nature, and as the pledge of our reſurrection, he roſe from the dead. How tranſcendent and incomparable is his excellency! How ſolemnly was he himſelf, and, by him, are his ſaints, conſecrated to the ſervice of God. On that day the firſt-fruits of barley were offered, he roſe from the grave. On that, upon which the firſt-fruits of wheat were offered, he returned to bleſs the nations in the power of his Spirit.

95. Chriſt is compared to a GREAT ROCK b. How infinitely high! how firm! unchangeable! and invincible! What a boundleſs mine of precious; of more than golden bleſſings! What a ſource of living, of life-giving waters! What a furniſhed herbary of medicinal ſimples for the healing of the nations! What a ſure foundation of our hope! our endleſs felicity! What a ſafe, a lofty, a curious reſidence! where no enemy can annoy us! where we are ſheltered, protected, and refreſhed, with DIVine perfections and providences! where we enjoy the moſt clear, extenſive, and pleaſant proſpect of the whole fulneſs and ways of God! Bleſſed Rock higher than I; more excellent than mountains of prey; ſufficient to overſhadow me! Lofty munition of rocks, cauſe my ſoul to mount up, and reſide in thee; ſo ſhall I ſee the King in his beauty, and the land that is very far off: bread ſhall be given me, and my water ſhall be ſure. O Rock of ages, while I am in this weary world, this weary eſtrangement from my God, be thou my reſt and my refreſhing. Smitten by thy Father's wrath, pour me forth ſtreams of oil, of honey, and butter. Never envy, O my ſoul, the portion of the wicked: their rock is not as my rock, mine enemies themſelves being judges.

96. Chriſt is compared, perhaps, to mount CARMEL c. As God, how infinitely high! As Mediator, how exalted! In him, on the one hand, how wide our [96] proſpect of creation and time! on the other, of the ſea-like perfections of God! of unbounded eternity! How fertile he, of grace and of truth! How productive of glory to God, and bleſſings to men! Planted in him, how we abound in the fruits of righteouſneſs, to the praiſe of the glory of his virtue and grace! But if the word ſignify CRIMSON, Chriſt reſembles it, in bearing our ſins, in ſuffering their puniſhment; and in receiving his royal and glorious reward. Suppoſe, my ſoul, thou ſhouldſt reſiſt unto blood, ſtriving againſt ſin, let thy converſation be in heaven, whence I look for the Saviour: let the fruits of the Spirit in all goodneſs be in me, and abound; ſo ſhall I never fail.

97. Chriſt is compared to LEBANON, that goodly mountain on the north of Canaan a. How infinitely higher than angels and men! How far aſcended above all heavens! How great! how unfading his comelineſs and excellency! how pleaſant to behold! How fragrant and precious his product! his unfailing fruits of righteouſneſs and grace! What unnumbered cedars of ſaints grow up in him! What cleanſing and refreſhful ſtreams of mercy flow from his bowels! How fully he protects our promiſed land, our new-covenant ſtate, from the northern blaſts of devouring wrath! And happy! happy! in him are no dens of lions, no lodging of leopards.—Be thou my reſidence, my dwelling place in all generations.

98. Chriſt is compared to a LITTLE STONE, cut out of the mountain without hands, which brake in pieces Daniel's fourth beaſt, and became a great mountain, which filled the whole earth b. In his debaſement, how low was his condition! How is he deſpiſed and rejected of men! How much unknown to, and diſeſteemed by the ſaints! How ſovereignly ſent of God to ſave us! How conceived and born into human nature by a virgin, who knew not a man! To make way for his ſpiritual kingdom, he overthrew the Heatheniſh empire of Rome, and ſubdued the nations to himſelf. A time cometh, when the knowledge of him ſhall cover the whole earth, as the waters cover the ſea; when the kingdoms of this world ſhall become the kingdoms of [97] our Lord, and of his Chriſt; and he ſhall reign for ever and ever.—O bleſſed Mountain, fill my country, my houſe, my heart!

99. Chriſt is called a STONE, living, choſen, precious, and tried a. How firm, ſtrong, immutable, and laſting! He hath all life in himſelf, and quickeneth whom he will! How infinitely valuable, and dear to God, angels, and ſaints! the deſire of all nations! the gold that periſheth not! the ineſtimable jewel, that maketh multitudes boaſt themſelves, becauſe they are become exceeding rich! JEHOVAH choſe him to be our Mediator, and tried him in the fire of his indignation. The ſaints chooſe him for their huſband, their ALL; and try him, by dependence on him, in their conviction, their temptations, and fiery troubles.

100. Chriſt is called ONE STONE, upon which are ſeven eyes b. How infinitely firm and durable! How diſtinguiſhed and unmatched! The chief among ten thouſand! Of what perfect, what DIVine knowledge is he poſſeſſed! It is his to know and direct all things; to obſerve, to pity, and regard his choſen in every ſtate and caſe. On him how fixed are his Father's eyes! With what pleaſure he views his perſon! his undertaking! his incarnation! his life! his death! his reſurrection, and aſcenſion! his interceſſion for us! How fixed on him are the eyes of the bleſſed Spirit, to take of his, and ſhew it unto us! How fixed on him, the eyes of angels, to admire, depend, and wait on, worſhip, and ſerve him! How fixed on him were the eyes of ancient believers, looking, and longing for his coming into the likeneſs of ſinful fleſh! They ſaw his day afar off, and rejoiced to ſee it. How fixed on him are the eyes of all ſaints, looking to him for pardon, for righteouſneſs and ſalvation; and longing for his ſecond appearance! When he cometh with clouds, how fixed on him ſhall be the eyes of every rational creature! Every eye ſhall ſee him; and all the wicked kindreds of the earth ſhall wail becauſe of him. With what burning love, raviſhing wonder, and enrapturing praiſe, ſhall holy angels, and ranſomed men, for ever gaze on his perſon, and ſee him as he is! Look to him, my ſoul, that thou mayſt be lightened. [98] Let my waiting eyes be ſet on him. Beholding as in a glaſs, the glory of the Lord; be thou changed into the ſame image from glory to glory, even as by the Spirit of the Lord. He is the ſtone, of which God engraveth the graving. Upon the palms of his hands, are divinely engraven the names of all his choſen; their ſalvation is put under his care and management. They are graven on his heart. He was DIVinely conſtituted their kind repreſentative and ſurety, and appointed to appear in the preſence of God for us. In reſpect of manifeſtation, how deep engraven, on his perſon and office, are the perfections of God! How gloriouſly engraven on his humanity, the adorning graces of the Holy Ghoſt! In his debaſement, how was he marked with wounds and bruiſes! how DIVinely made perfect through ſuffering! In his exaltation, how DIVinely is he marked with glory and honour!

101. Chriſt is called a ſtone of ſtumbling, and rock of offence a. Provoked at his humble birth, his debaſed life, his ignominious death, and ſorry retinue of diſciples; at the holineſs of his law, the ſearching and evangelic nature of his doctrine; at the ſimplicity of his ordinances, the meanneſs and miſconduct of his followers;—the Jews, and many others, to their ſpiritual hurt, to their everlaſting ruin, refuſe to embrace and obey him. Bleſſed, O Jeſus, is he, whoſoever is not offended in thee.

102. Chriſt is compared to a WAY b. By his Father's royal appointment, he came into this world. He removed every impediment of our acceſs to God, and left us an example to walk in his ſteps. Through his mediation, his atonement, and interceſſion, we muſt go out to our warfare with Satan, with the world, and our luſts; muſt go ſorth to trade with heaven in the free receipt of all the fulneſs of God; and to walk in holineſs towards the celeſtial bliſs. In the goſpel, his perſon and office are exhibited, as the ſole means of JEHOVAH'S kind viſits to us, and of our paſſage from Satan to God; and from ſin and miſery to grace and glory. In THIS, all who hear the goſpel, are fully warranted to enter and walk; and by him they are graciouſly received, freely ſupported, perpetually directed, and finally uſhered into [99] endleſs felicity. O new and living way of holineſs, in which men ſhall not remain unclean, though it be for THOSE! O ſure, ſafe, eaſy, plain, pleaſant, heavenly path! O coſtly, free, DIVine way! may fooliſh I walk in thee, without erring! United to thy perſon; juſtified by thy blood; influenced by thy love; enabled by thy ſtrength; ſubject to thine authority; acting as under thine eye; alway intending thine honour; let me follow thee, and go up and down in thy name, and walk humbly with my God.

103. Chriſt is compared to a GATE and DOOR a. By the wiſdom, the power, and authority of God, he is conſtituted the proper means of our admiſſion to the church, and the offices thereof: the only means of our acceſs into a gracious ſtate, or into the knowledge, favour, and preſence of God: the ſole means of our defence from the ſtorm of DIVine wrath, or the violence of our ſpiritual foes. Through him alone, JEHOVAH beſtows his gracious alms of a full ſalvation, on thoſe deſtitute ſinners, who apply for the ſame: and in him alone, our prayers and ſervices are accepted. Now, in the promiſes, the invitations, and offers of the goſpel, he is wide opened to men; him that cometh to him, he will in no wiſe caſt out. At death, this exhibition will be ſhut to us; and at the judgment, to all his deſpiſers: and for ever ſhall thoſe, who are found without him, be confirmed in their miſerable eſtate. He is repreſented as ſeveral, as twelve gates, three looking towards every airth: he is preached to ſinners in all the ends of the earth; and O their free, their abundant acceſs to God by him! He is repreſented as gates of pearl: for, O his unbounded preciouſneſs and excellency, in his perſon and mediation! And, bleſſed be the Lord, he is open night and day; in every caſe, a ready means of acceſs to God. They that come to him, ſhall, in ſpiritual liberty, go in and out, and find paſture; but ſhall no more go out from their gracious ſtate. By this gate of God, let me enter in, and bleſs the Lord.

104. Chriſt is compared to an HABITATION, and dwelling-place b. How furniſhed with every neceſſary accommodation, all ſpiritual proviſion! His righteouſneſs [100] and ſtrength are the covering: his love the bed to refreſh, and the fi [...]e to warm and melt our heart: his fleſh and blood, his perſon, righteouſneſs, and purchaſed benefits, are the nouriſhing proviſion: he, his Father, and bleſſed Spirit, the delightful companions. With tranſcendent pleaſure and gladneſs, his people abide in their ſtate of union and communion with him. With familiar boldneſs, they receive and improve the righteouſneſs, peace, pardon, acceptance, adoption, wiſdom, ſanctification, and redemption, which are lodged in him.—Where, my ſoul, dwelleſt thou? Is Chriſt thy home? Hail then thy happy ſtate! No plague ſhall come near thy dwelling. Charge me, my conſcience, to be a keeper at home, that my HOUSE may guide me: never let me be a bird wandering from her neſt.

105. Chriſt is compared to a COVERT and HIDINGPLACE a. Secretly and myſteriouſly, in his perſon, righteouſneſs, power, and love, are the perſons, the life, ſafety, happineſs, and comfort of his people, hidden and infallibly ſecured, from the avenging fury of an angry God, and againſt all danger and hurt, from ſin, Satan, the world, death, or hell.—Am I hidden in him? Let rains come, and winds of temptation blow; no evil ſhall come near me. Quickly, O mine enemies, ſhall you ſeek me, and ſhall not find me; nay, even now, whither I go, ye cannot come; for having entered into his heart, his hand, the Lord hath ſhut me in.

106. Chriſt is called a SANCTUARY and REFUGE b. What a ſufficient ſhelter and reſidence for guilty and beſtormed ſinners! How DIVinely prepared, and allotted for them to flee to, for protection from God's avenging juſtice, from a broken law, a raging devil, and an evil world! And in him we are to live, denying ungodlineſs, and worldly luſts, and walking ſoberly, righteouſly, and godly, offering the proper ſacrifice, and incenſe of prayer, of praiſe, and of good works unto God.

107. Chriſt is compared to a TENT and ſhadow c. How DIVinely reared! By his imputed righteouſneſs, how ſweetly he ſaves his people from the ſcorching beat of God's wrath! By his power and love he protects them from the windy ſtorms which are raiſed by Satan and [101] wicked men, and gives them a ſweet, a refreſhful reſt in himſelf. This, my ſoul, is thy reſt, and thy refreſhing.

108. Chriſt is compared to a REST, or RESTINGPLACE a. God hath prepared him for ſinful men, wearied with fulfilling their luſts, with bearing their troubles, with enduring the ſhocking views of their ſin, and their puniſhment. The imputation of his righteouſneſs removes our burden of guilt. The faith, the ſenſible perception of it, removes our burden of legal conviction. The effectual intimation of his love makes our heart to ceaſe from her ſinful and legal courſes; and delivers it from its burdens of carnal care. The faith of his unſtinging our trouble, our death, and of his ſympathizing with us therein, and making them to work for us a "far more exceeding and eternal weight of glory," removes their oppreſſive load. The faith of his veracity pledged in his promiſe, diſpels every deſpondent fear, relative to our own or the church's true intereſt. In him we enjoy the firmeſt eſtabliſhment in grace; the moſt powerful ſecurity againſt ſpiritual wandering; the fulleſt ſatisfaction to all our deſires; and the ſweeteſt refreſhment, joy, and comfort to our ſoul.—Return to this reſt, O my ſoul, for the Lord hath dealt bountifully with thee.

109. Chriſt is repreſented as God's HABITATION; his reſting place; his THRONE of grace b. Not only is the Father in him, by mutual coexiſtence of nature; but he is eminently and eternally glorified by, ſatisfied with, delighted in, and rejoiceth over him, as our Mediator. In him God is ever acceſſible to our humble requeſts, and ever found ready to beſtow his purchaſed mercy and grace.—Go therefore boldly, my ſoul, to his throne of grace, that thou mayeſt "obtain mercy, and find grace to help in time of need."

110. Chriſt is compared to a FOUNDATION c. Firſt, in order of nature, his perſon, his office, his righteouſneſs, and interceſſion, are placed by his Father, as the firm, the eternal principle, ſupport, ſecurity, and ornament of his whole diſpenſation of mercy and grace; and of every doctrine, ordinance, and true member, of the church; and of all our religious worſhip and ſervice; [102] and of all our hopes of eternal felicity. "Another foundation can no man lay, than that which is laid, which is Chriſt Jeſus."—Be thou, my ſoul, grounded in him; nor do thou build on him the hay and ſtubble of legal righteouſneſs, of fanciful opinions, or unwarranted practices.

111. Chriſt is called the CHIEF CORNER STONE a. He was indeed deſpiſed and rejected by the Jewiſh builders, their rulers in church and ſtate: but, by his perſon, his office, his relations, his righteouſneſs, his interceſſion, power, and love,—the whole new-covenant building of mercy, the whole temple of the church, Jewiſh or Gentile, militant or triumphant, the whole ſtructure of grace in every believer's heart, is myſterioufly and beautifully united, regulated, adorned, ſupported, ſtrengthened, and preſerved.—Bleſſed Corner-ſtone, cement my ſoul to thee.

112. Chriſt is compared to a NAIL in a ſure place b. On him, as irrevocably appointed of God, to be our ſole, our all-ſufficient Mediator, doth every purpoſe, promiſe, and providence of God, relative to our ſalvation,—and doth the whole doctrine, worſhip, diſcipline, and government, of the church; every office, officer, and member, thereof; and every perſon, privilege, gift, and grace, of his people, firmly and ſafely hang, and depend.—Here hang, my ſoul, thy life, thy hope, thy work, thy care, thy ALL.

113. Chriſt is repreſented as FOOD INDEED, and BREAD OF LIFE c. Being broken and bruiſed for our ſins; [...]rodden in the wine preſs of his Father's wrath; roaſted in the flames of his indignation; his perſon, his righteouſneſs, and ſaving benefits, are the moſt excellent, the wholeſome, pleaſant, nouriſhing, the ſtrengthening and medicinal, the univerſal, abſolutely neceſſary, and never-ſurfeiting proviſion of our ſoul, which begets, reſtores, maintains, and perfects our everlaſting life. "Bread that cometh down from heaven," true, ſubſtantial proviſion, given of God to us, ſtarving ſinful men: may I, with all ſaints, daily by faith receive thee, with earneſt deſire, particular appropriation, and inward delight.—Evermore give us this bread.

[103] 114. Chriſt is called the HIDDEN MANNA a. Himſelf and his fulneſs are the heavenly, the DIVinely prepared, the free, the all-ſuiting proviſion, on which his choſen people are for ever nouriſhed and fed. How inviſible and unknown to a carnal world! How much at preſent unknown to the ſaints! How incomprehenſible in any ſtate, to angels or men!—Ever may my ſoul have this bread to eat, which the world knoweth not of.

115. Chriſt is compared to RAIMENT b. How exactly ſuited to our condition, are his imputed righteouſneſs, and imparted grace! How they hide, they remove, our ſinful deformity, guilt, and pollution! How they protect from ſcorching heat, from freezing cold, and every other ſpiritual hurt! How comely and acceptable they render us before God, angels, and good men! What ſpiritual health, what warmth of affection to good, they promote! How they qualify us for good works, and diſtinguiſh us from the reſt of the world! They are "white raiment, fine linen, clean and white!" How pure and beautiful! How comely a badge, that we are more than conquerors of ſin, Satan, and the world; and do always triumph in him; are at peace with God; are kings and prieſts, unto him; and always called to rejoice in him, as the God of our ſalvation! How they extract our corruption, and refreſh our heart! They are a wedding-garment, applied in the moment of our myſtical marriage to Chriſt. And how tranſcendent their richneſs, and beauty! How ornamental to our perſon and nature. How far preferable to any other covering! His righteouſneſs imputed, is the ground of our joy; the foundation of our right to the prefence and favour of God. His grace imparted, is the occaſion of our ſpiritual joy; the mark of our union to Chriſt; and the ſubſtance of our meetneſs for his fellowſhip, and of our becoming a joy and rejoicing to him.—Not only profeſs but put on, O my ſoul, "the Lord Jeſus, and make no proviſion for the fleſh to fulfil the luſts thereof:" let my garments of a holy, cheerful converſation, be always white, and let my head, my heart, lack no ointment of his grace.

[104] 116. Chriſt is compared to GOLD tried in the fire a. How ſolid and ſubſtantial are his perſon and fulneſs! How comely, pure, and unmixed! How precious, incorruptible, and laſting! What an enriching, a ſatisfying treaſure and ornament! How tried in his Father's eſtimation; in his own fiery ſufferings; and in his people's hot tribulation; and yet alway found ſufficient and genuine! Effectually counſel me, O Jeſus, to buy this gold tried in t [...]e fire, that I may be rich; and thy white raiment of imputed atonement, that I may be clothed; and that the ſhame of my filthy, my ſinful nakedneſs, do not appear.

117. Chriſt is called the PEARL of great price b. How wonderful his DIVine, his human generation! Who can declare it? Not round in ſhape, but, the everlaſting God, he hath an abſolute fulneſs of ſpiritual excellency! How ſolid, ſubſtantial, comely, and glorious! How truly he reconcileth hearts, makes peace by the blood of his croſs, and is the one Mediator between God and man! How adorning, preſerving, healing, ſtrengthening!—How enriching, and ennobling, his virtue! What care; what diligence it requires to find him! How often, DIVing amidſt waves and floods of guilt, corruption, and trouble, are we in danger of being torn aſunder by Satan and his agents! How precious not millions of worlds; not the obedience of angels or men; but only thine own bleeding righteouſneſs, can purchaſe our title to thee. Yet, alas, how few poſſeſs, deſire, or know, thine excellency! Having found thee in the goſpel, let me deliberately conſent to ſell all, diſeſteem all, forego all, to "win Chriſt, and be found in him," [...]d he in me the hope of glory. Tread not, my ſoul, on him: turn not again to tear the Father that giveth him.

118. Chriſt is called a TREASURE HID in the field c. How precious and inexhauſtible are his excellency and fulneſs! How he ſatisfieth, enricheth, ennobleth, and, before God, devils, and men, emboldens ſuch as poſſeſ [...] him! What bleſſings, uſeful, laſting, invaluable, unnumbered, are comprehended in him! in him all the promiſes benefits of the new covenant, are ſummed up! On him [105] his ſaved nations for ever live; and of him do they boaſt and glory! With infinite ſkill he is ſecurely depoſited in the purpoſe, the power, the love, the faithfulneſs of God; In the field of inſpiration he is DIVinely laid up, hid, and concealed, that carnal, careleſs ſinners, behold him not.—O for a firm, a lively faith, to credit the Almighty's word, and call the treaſure all my own? Be it hid for ever in the treaſury of my heart.

119. Chriſt is compared to a TREASURY or STOREHOUSE a. In him, as Mediator, God-man, God hath bid, lodged, and ſecured, all the rich innumerable, and everlaſting bleſſings of the new covenant, that they might be ever near to us; and none of them be loſt; and that he might be honoured in the conveyance of them. Without receiving him, we obtain no ſaving benefit; and in embracing him, we obtain all inexhauſtible ſtores of grace and glory.—Fear God, my ſoul, "there is no want to them that fear him."

120. Chriſt is compared to a refiner's FIRE, and fuller's SOAP b. By the pure preaching of his word, he removeth droſſy and ſpotted errors and hereſies. By the influence of his Spirit, he purgeth out ſpots, and droſſy corruption from our heart. By common or ſpecial influence, he renders ſpotted perſons apparently, or really pure in his ſight. By fearful judgments, he removeth the ſpots, the wicked perſons, of a nation or church, into endleſs miſery. Who may abide the day of his coming!

121. Chriſt is compared to a STANDARD, [...]NSIGN, or BANNER c. The elevation of him in his perſon, his faithfulneſs, and love, in the ancient council of peace; in the Old-Teſtament promiſes and types; in his incarnation, life, death, reſurrection and glory; and in thē goſpel revelation, and ſaving diſcovery of his excellency;—is God's great ſignal of war with ſin, with Satan, and the world; and of his victory over them; and of our peace with God, with our conſcience, with holy angels, and good men: it is the grand means of diſpiriting Satan and his allies; and of gathering us to, and enliſting us under Jeſus himſelf; the great means of exciting, encouraging, and directing us in our ſpiritual conflicts, [106] and enabling us, to obtain complete victory therein. He is repreſented as a ſtandard bearer among ten thouſand. In the above manner, and for the mentioned purpoſes, he lifts up himſelf, and goeth before his people in their ſpiritual war.—Be thou, my ſoul, "ſtrong in the Lord, and in the power of his might."

122. Chriſt is compared to a STAFF, a STAY, or SUPPORTING friend a. By dependence on his righteouſneſs, his power, his love, his interceſſion, and faithfulneſs, his choſen people are ſupported under their burdens, of guilt, of corruption, or trouble; and enabled to walk up through this wilderneſs-world, to the high, the promiſed land of endleſs felicity. For ever, O Jeſus, let me lean on thee.

123. Chriſt is like the CHARIOTS of Amminadib b. How quick! how majeſtic his love approaches, to relieve and comfort his diſtreſſed ſaints! in what eaſy, ſafe, quick, and royal manner, he bears and carries them, through this waſte howling deſart, into eternal happineſs!

124. Chriſt is called WONDERFUL c. What countleſs! what unſearchable myſteries and miracles of infinite, eternal, and immutable, being, wiſdom, power, holineſs, juſtice, goodneſs, and truth, are exhibited in his perſon, his office, appearance, and work! In him every wonderful union, created or DIVine, concurs, and every marvellous purpoſe, doctrine, promiſe, and providence, do centre! How incomprehenſible his DIVine excellencies! his eternal generation! his aſſuming the likeneſs of ſinful fleſh! How deep his abaſement! how high his exaltation! how finiſhed his righteouſneſs! how tender his love! how incomprehenſible his whole work! how ſtrange his bounty! how marvellous his habitation in us! and his returns to bleſs us!—Aſk, my ſoul, pry into his name; for it is ſecret.

125. Chriſt is called ALL IN ALL d. He is in all places, in all the churches, and all the hearts of his people. He makes and performs all things: he comprehends all excellency, tranſcends all creatures, contains, and beſtows all good. He is the Creator, the preſerver, the governor, diſpoſer, heir, and end of all creatures, [107] the antitype, the ſubſtance, the ſcope, and end of all DIVinely inſtituted ceremonies; the deviſer, the foundation, [...]he means, and end of all DIVine purpoſes; the maker, the furniſher, the publiſher, the confirmer, the fulfiller, the ſubſtance, centre, and ſcope, of all gracious promiſes; the author, the revealer, the exemplifier the ſubject, and end of all inſpired doctrines; the giver, the fulfiller, the end of all ſacred laws; the contracter, the magnifier, and executer of all DIVine covenants; and the purchaſer, price, diſpenſer, matter, and end of all ſaving privileges. He is the inſtitutor, maintainer, ſubſtance, and ſcope of all goſpel ordinances; the author the object, the example, the preſerver, reſtorer, increaſer, and finiſher of all Chriſtian graces; and the cauſe, the pattern, the motive, the aſſiſtant, the director, and mean of acceptance, in all holy exerciſes.—All-comprehending Lord, art thou MY GOD, and MY ALL?

126. Chriſt's name is like OINTMENT poured forth a. Apprehended by faith, his perſon, character, office, relations, righteouſneſs, and grace, have a moſt free, a moſt extenſive, precious, and ſweet-ſmelling influence to quicken, cleanſe, mollify, heal, ſtrengthen, exhilarate, and adorn our ſouls, and fit them for wreſtling with Satan and our luſts; and for running in the way of God's commandments.—Be thou, my ſoul, a good ſavour of Chriſt to all around.

127. Chriſt's love is LIFE, and BETTER THAN LIFE b. It is the ſource, the begetter, the reſtorer, the maintainer, and perfecter of our ſpiritual life; the beſtower, conſerver, and ſubſtance of our eternal life. How inexpreſſible its comforts! How it ſweetens my natural exiſtence! heals my maladies! redreſſeth my grievances! enricheth my ſoul with God as her portion! and enraptureth my heart! How much more precious, pleaſant, laſting, ſure, and uſeful than this natural life!—When heart and fleſh faint and fail, it ſhall be my eternal excellency, and joy of many generations.

128. Chriſt's love is compared to WINE c. By his being trodden in the wine-fat of his Father's wrath it was manifeſted, and prepared. How precious, pleaſant, and diſtinguiſhing is it! and what a reviving, comforting, [108] healing, appetizing, invigorating, and emboldening influence it hath on our heart! And for antiquity, duration, harmleſſneſs, freeneſs, purity, plenty; and for its power to quicken the dead in treſpaſſes and ſins, preſerve from death eternal, and create joy unſpeakable, and full of glory, how far it exceeds the beſt wine!—Drink of it abundantly, O my ſoul, that thou mayeſt forget thy ſorrows, and remember thy miſery no more.

129. Chriſt's love is compared to a BANNER diſplayed in a banquetting-houſe a. While he openeth his word to his people; while he admits them into covenant-union, and entertains them with ſpecial intimacy with himſelf; how his love engageth and draws their heart to his ſervice; and excites, encourageth, ſtrengthens, diſtinguiſheth, directs, and protects them in their ſpiritual conflicts with Satan, the world, and their luſts!—Thus let me ſight with principalities and powers, and with ſpiritual wickedneſs in high places.

130. Chriſt's righteouſneſs is called BLOOD b. By the ſhedding of his blood he finiſhed it. Cloſely it adheres where ever it is applied. How marvellous its efficay to quench the fiery indignation of God, the fiery darts of Satan's temptation, and the flaming enmity of our corrupt heart! The ſprinkling of it, imports a real, a cloſe, a liberal, full, kindly, and ſkilful application of it to our conſcience, by the Spirit of God.—"To him who loved us, and waſhed us from our ſins in his blood, be glory and honour for ever and ever. Amen."

131. Chriſt's righteouſneſs is called CLEANWATER c. It is the pure righteouſneſs of God. How ſweetly it refreſheth our heart, puriſieth our conſcience from dead works, purgeth off all our guilt; and, before God as a judge, renders us clean every whit, whiter than the ſnow! Bleſſed water, how plentiful! how common and free! how uſeful, quickening, and refreſhing! how it ſpreads its virtue; and penetrates into my heart!—And how unhampered my acceſs to drink of, or bathe myſelf in it!

132. Chriſt's righteouſneſs is compared to a BREASTPLATE d. Being imputed by God and applied by [109] faith, it protects our ſoul, repels Satan's accuſations, reſiſts his fiery temptations, and ſecures us from the condemnation, the vengeance of Heaven,

Chriſt's righteouſneſs is compared to a GARMENT or LINEN ROBE. See No. 115.

CHAP. III. Metaphors reſpecting the Holy Ghoſt.

1. THE Holy Ghoſt is compared to an AMBASSADOR a. Agreeable to the diſpenſation of the new covenant, he is ſent by; he comes in the name of Jeſus Chriſt, the King of nations, and of his adored Father. And with infinite wiſdom, power, and ſolemnity, he, in the word of the goſpel, propoſeth to our ſoul, a treaty of peace with God, of marriage with Chriſt, and of traffic with heaven. Powerfully he perſuadeth us, heartily to accept of it; and, by ſealing us up to the day of redemption, he irreverſibly ratifieth the agreement. And alas! how vexed, how grieved with our rejection of his propoſals; our reſiſtance of his motions, and his ſtriving with our conſcience!—Grieve not, my ſoul, the holy Spirit, by whom I am ſealed to the day of redemption.

2. The Holy Ghoſt is called an ADVOCATE b. By his word, and by the miracles and common operations which attend it, he pleads the cauſe of our adored Redeemer againſt an evil world. By his ſaving diſcoveries and influences, he pleads it in our heart, againſt our corrupt luſts and affections; and againſt the falſe and injurious allegations of Satan. According to the will of God, he maketh interceſſion for the ſaints, exciting them to prayer; enditing their requeſts; directing and enabling them to preſent them at a throne of grace; and wait for the gracious anſwer of them.—Bleſſed pleader, make interceſſion for and in me, with groanings, which cannot be uttered.

3. The Holy Ghoſt is compared to a TEACHER c. Poſſeſſed of a comprehenſive, an infinite knowledge of [110] all things; and, notwithſtanding the moſt fearful contempt and oppoſition, he, with amazing ſkill, care, kindneſs, and patience, ſeaſonably and effectually inſpired, and ſtill opens up the myſterious doctrines, laws, promiſes, and threatenings of the oracles of God, and ſixeth them in our memory and heart. He ſheweth us the ſinfulneſs and miſery of our fallen ſtate: ſheweth what and whoſe we are. He enlightens our mind in the knowledge of the perſon, the offices, the relations, righteouſneſs, power, and love of Jeſus Chriſt: and inſtructs us how to receive and improve him, as made of God to us wiſdom, righteouſneſs, ſanctification, and redemption. He teacheth us the way to manage our heart, our time, our gifts, our grace; and how, therewith, beſt to promote the glory of God, and our own, and our neighbour's real and laſting felicity. His preſence, how ineſtimable a bleſſing! his abſence, how fearful a plague! When ſinners remain hardened in ſin, how often he ceaſeth ſtriving with their conſcience, and giveth them up to the luſts and imaginations of their evil heart.—O unparallelled Inſtructor, "open thou mine eyes, that I may ſee wondrous things out of thy law." Inſtruct and teach me in the way wherein I ſhould go.

4. The Holy Ghoſt is compared to a WITNESS a. With unbiaſſed fidelity, and with unſullied clearneſs and evidence, he teſtifieth againſt us; undeniably proves to our conſcience, the truth, and the heinous nature of our crimes: he teſtifieth of Chriſt; convincingly proves to our ſoul, that he is infinitely glorious, powerful, ſuitable, and ready to ſave us, who are loſt: he teſtifieth of the promiſes of the new covenant, that they are adapted to our caſe, and DIVinely directed to our conſcience: he teſtifieth the truth of our gracious eſtate, witneſſing with our ſpirits that we are the children of God; exciting and ſhining on the grace within us, and on the marks of it exhibited in ſcripture; and perſuading us of the true ſimilitude betwixt them: he teſtifieth the ſincerity of our good works, witneſſing with our conſcience, that they proceed from Jeſus' preſence in our heart, and are agreeable to God's law, and acceptable in his ſight.

5. The Holy Ghoſt is compared to a LEADER and [111] GUIDE a. Poſſeſſed of a perfect knowledge of the wilderneſs and ſea of a preſent evil world, and of the courſe proper for every believer while in it, he comes to them in their time of need, continually abides with them, dwells in their heart, and by his word and influence, leads them to the promiſe, the perſon, the blood and righteouſneſs, power and fulneſs of the Redeemer; he encourageth their ſpirit; directs them to their duty; and points out the dangerous errors, habits, and practices which they ought to avoid: he protects them from the aſſaults of ſin, Satan, and the world; and at laſt brings them ſafe to the deſired habitation of endleſs felicity.—To thee, O good Spirit, I reſign my blind, my bewildered ſoul; lead thou me to the land of uprightneſs: Let me no more complain of rough ways; it is the Lord who leads me about, to humble me, and to prove me, and to do me good in my latter end.

6. The Holy Ghoſt is called the COMFORTER b. How kindly he ſympathizeth with the ſaints in their manifold afflictions! he comes to, abides with, and is highly deſired and eſteemed by them. Tenderly he examines our caſe, reproves what is faulty, and enableth us to waſh off its guilt in a Saviour's blood, and in his ſtrength, mortify the deeds of the body, that we may live. In his word he ſeaſonably preſents the moſt ſweet, ſubſtantial, and ſure grounds of ſpiritual comfort: that Jeſus the Son, the ſent of God, hath borne our griefs, carried our ſorrows, ſatisfied for our ſins, and brought in an everlaſting righteouſneſs to cover our guilty ſouls: that, well pleaſed for his righteouſneſs ſake, God, who loveth us with an everlaſting love, doth in the promiſe give himſelf to be our God: that in the newcovenant promiſes, the whole fulneſs of God is brought near and ſecured to our ſoul: that our manifold troubles flow from redeeming kindneſs, are light and ſhort; but uſeful to promote our ſanctification, and work for us an exceeding and eternal weight of glory: that we ſhall be for ever with the Lord, filled with his fulneſs, and made like him, by ſeeing him as he is. Theſe he determines and enables our heart to apply, and ſo quickens, ſupports, [112] refreſheth, ſanctifieth, and fills it with joy unſpeakable and full of glory.

7. The Holy Spirit is repreſented as a GUEST, an INHABITANT a. His perſon being infinite, and all the ſaints the one myſtical body of Chriſt, he, in his perſon and influence, reſides in each of their hearts. This dwelling he chooſeth, prepareth, and furniſheth for himſelf, and is, with inexpreſſible delight, ever preſent and operative therein. Bleſſed-Spirit of all grace, let all my powers be filled with thy glory. If I have not thee, I am none of Chriſt's.

8. He is compared to a DOVE or TURTLE b. In ſubſiſtence he is diſtinct from the Father and Son; is a complete, a DIVine perſon in himſelf. How infinitely glorious, pure, and holy! How meek, condeſcending, and peaceable! How firmly he cleaveth to ſuch as are once joined to him! How ſwiftly he flies to relieve and comfort them! How affectionately he delights in them! how convincingly he informs their conſcience, that the winter-ſtorm of God's wrath is paſt, and the floods of his vengeance are dried up! And, by reſting on Chriſt and his members, how myſteriouſly be conveys his quickening, ſanctifying, meekening, and refreſhful influence!

9. He is called the POWER or FINGER of God c. Operating in his perſon, with what aſtoniſhing might and ſkill, doth the DIVine nature make, furniſh, and adorn the works of creation, providence, and redemption!—Come, my ſoul, behold the doing of the Lord: let it be wondrous in thine eyes.

10. He is compared to FIRE, and called the ſpirit of burning d. How powerfully his influence penetrateth into the inmoſt receſſ [...]s of our ſoul! How it enlightens our mind; melts, ſoftens, and ſubdues our will; purgeth our conſcience; warms and quickens our affections; comforts our heart; conſumes our droſs, rendering us holy as he is holy, and enabling us to aſcend in heavenly deſires, affections, and meditations! But alas! how hindered, obſcured, and quenched, by carnality of mind; by ſenſuality; ſloth, or preſumptuous ſinning! He is repreſented by cloven tongues of fire ſitting on the apoſtles, [113] to denote his qualifying them, zealouſly, ſucceſsfully, and in DIVers languages, to preach the everlaſting goſpel. He is called ſeven lamps of fire, to denote his perfect fulneſs of enlightening and heart-warming influence.

11. He is compared to WIND a. In what a ſovereign, ſurpriſing, incomprehenſible, inviſible, piercing, powerful, and conquering manner, do his convincing his illuminating, his renewing, comforting, ſtrengthening,—his heart-melting, drawing, enlarging, ſanctifying,—his luſt-cooling, ſin-mortifying,—his interceding, witneſſing, and ſealing influences, affect our ſoul! His influences are repreſented by a ruſhing mighty wind; to ſignify, that nothing can withſtand their power. They are called four winds; to denote their abundant variety; their fitneſs and readineſs to anſwer every man's caſe. His convincing influences are called the north wind, becauſe they are often boiſterous, alway nipping to our conſcience, cauſing us to tremble on account of our ſinful nakedneſs and guilt. His enlightening and comforting influence, is called the ſouth wind, becauſe it delights, warms, refreſheth, and fructifies our heart.

12. The Holy Ghoſt is compared to RAIN and DEW b. What a free, a ſovereign, a ſeaſonable gift of God to men! How gently; how gradually; how extenſively, and irreſiſtibly, do his influences deſcend on our ſoul! and on ſome, while others are paſſed by! How abſolutely neceſſary in the ſeed-time of converſion; and in the ſeaſon of ſpiritual drought, whether occaſioned by deſertion, or produced by carnal care, and prevalent luſt! How often they deſcend in conſequence of fervent prayer! And what a beneficial, ſoftening, and refreſhing, fructifying, and adorning mercy they are to the church!

13. He is compared to WATER c. How abſolutely neceſſary are his influences to our ſpiritual life! In the goſpel, how generally offered and free! How effectual to quench the fire of luſt, of pride, of paſſion, hatred, malice; to extinguiſh the fiery darts, the temptations of Satan; to waſh away our ſinful defilement; heal our ſpiritual wounds and bruiſes; ſoften our ſtony hearts, [114] and render them ſuſceptible of impreſſions by the word, and providence of God! How ſweetly they refreſh our languiſhing ſoul; quench our ſinful thirſt after carnal things; nouriſh our new man; render us ſtrong in gracious habits, and fruitful in every good word and work! God's pouring out this water, denotes his liberal and abundant communication thereof. His ſprinkling it on us, imports his real, his cloſe, his plentiful, kindly, ſkilful, and gradual application thereof.

14. He is compared to WATERS; RIVERS; and FLOODS a. How pure, perpetual, free, patent! How abundant, powerful, unſearchable, ſpreading, and allovercoming his influences! How pleaſing, refreſhing, and cleanſing! How fructifying, enriching, adorning, and protecting! How, on ſome occaſions, they over flow the banks of ordinances, which are their ordinary channels! By theſe, how ſweetly we trade with God, in receipt of his free favours, and returns of holy duties; and with men, in the exerciſe of charity and brotherly kindneſs! by them, how ſweetly are we ſeparated and diſtinguiſhed from carnal men; are protected from our ſpiritual enemies; and at laſt carried out into the ocean of endleſs felicity! He is called "living waters; water of life; a well of water, ſpringing up to everlaſting life." His influences are ever freſh and running; and do beget, reſtore, maintain, and perfect the life of our foul. His "proceeding from under the temple; from Jeruſalem; from under the throne of God, and the Lamb; his running beſide the altar in the midſt of the city towards the eaſt, to water the valley of Shittim; and running into the dead ſea, cauſing every thing to live, and be fruitful; healing every thing except the mariſhes, and continuing both ſummer and winter;" imports, that his ſaving influences are the fruit of Jeſus' death, and of God's being pacified and pleaſed in him; that they are eaſily and equally acceſſible to all that are in the church; that they water the lowly, fructify the barren, quicken the dead, and make all that are ordained to eternal life to revive, and live by faith on the Son of God; that they are to be obtained, and do attend the ſaint, in every caſe, pleaſed, or diſtreſſing.—Bleſſed [115] River, O quicken, and with the ſtreams of thine influences make glad the city of our God. May thy floods prevail, till our higheſt mountains of corruption, error, and DIViſion, be covered.

15. The Holy Ghoſt is compared to WINE a. Is not his ſaving influence the fruit of the preſſure of Jeſus Chriſt, in the fat of his Father's fury? And how refreſhful, exhilarating, nouriſhing, ſtrengthening, and emboldening to our ſoul! How, bleſſed Spirit, it refreſheth my languiſhing heart, and reſtores me again! How it fills me with joy and gladneſs; ſtrengthens me in the Lord my God; enables me to run in the way of his commandments, when thou haſt enlarged my heart; makes me to rejoice in God my Saviour, rejoice in tribulation, and fill my mouth with his praiſe all the day! How it emboldens me to come near unto God, even to his ſeat, and plead my very ſinfulneſs and crimes, as an argumeat for mercy! Refreſhful with this wine, I ſeek out my ſpiritual enemies; and in the name of the Lord deſtroy them. Though ten thouſands riſe up againſt me, in this I am confident: dauntleſs, I reſiſt the devil, till he flee from me; crucify: he fleſh, with its affections and luſts; glory in the croſs of Chriſt, by which the world is crucified unto me, and I unto the world.

16. The Holy Ghoſt is compared to MILK b. How pure and unmixed his influence! How ſweet and pleaſant! How nouriſhing under weakneſs! How natural proviſion to the heaven born ſoul! How medicinal and healing! How reſtorative under ſpiritual conſumptions!

17. He is compared to OIL and OINTMENT c. How efficaciouſly his influences enlighten our mind in the knowledge of Chriſt and ſpiritual things; ſoften our heart; ſearch, cleanſe, and cure our ſpiritual wounds! revive, exhilarate, warm, refreſh, nouriſh, ſtrengthen, and adorn our ſoul,! How they ſweeten, give an agreeable reliſh to the word, and providence of God! expel the poiſon, the venom of ſinful corruption! prevent convul [...]ve fits of unbelief, deſpondent fainting, and carnal fear! open obſtructions of legal terror and perplexing doubts! how they enable us to breathe after God in holy deſire and fervent prayer! anoint and conſecrate [116] us to, and qualify us for ſerving God, and warring with our ſpiritual enemies! Never, Bleſſed Spirit, can thy influence utterly dry up, nor in the leaſt incorporate with our luſt: and for this, how hated; how diſreliſhed by carnal men! He is called the oil of joy or gladneſs; for what pleaſure and joy, eſpecially in the heavenly ſtate, doth his influence, produce!—Under its power, "I rejoice in tribulation, count it all joy when I fall into DIVers temptations.

18. The Holy Ghoſt is compared to a SEAL a. By the application of his word and gracious influences, he, with infinite power and authority, changeth our heart, making us holy as he is holy. He ſtamps the authority of Heaven upon the hiſtories, the doctrines, the laws, the promiſes, threatenings, and predictions of ſcripture; and unfolds, or conceals them from men as he pleaſeth. He confirms the new covenant with his choſen, confirms them in their gracious ſtate, ſeals them up to the day of redemption, and hides, ſecures, and diſtinguiſheth them from the reſt of the world. Nay, it was he that furniſhed and marked out our adored Jeſus to his mediatory office. At your higheſt peril, do you, ſons of men, counterfeit and break this ſeal, by adding to, or taking from the terms or ſenſe of his word; or by indulging yourſelves in hypocriſy and luſt.—If I name the name of Chriſt, let me depart from iniquity.

19. He is compared to an EARNEST b. His influences conferred on us in this life are of the ſame nature with thoſe in heaven: they confirm God's covenant to us, and our engagement to him: they ſecure our eternal happineſs; and are ſufficient to preſerve our ſpiritual life, till we arrive at that more abundant perfection.—Bleſſed Spirit, be thou in me, my God, my guide, my ſeal, my earneſt, and my ALL IN ALL.

CHAP. IV. Metaphors reſpecting good angels.

1. ANgels are called ELOHIM or GODS (c), for their ſpiritual nature, their tranſcendent dignity, c power, and wiſdom.

[117] 2. They are called SONS OF GOD a. They were immediately created by him, and dearly are they beloved in his ſight: daily they attend his glorious preſence; and are admitted into the moſt familiar intimacy. How like him in their ſpiritual ſubſtance, wiſdom, and ſtrength! How actively they imitate him in his ſpotleſs holineſs, and care of his church! And with what readineſs, delight, and pleaſure, do they keep his commandments, and hearken to the voice of his word!

3. They are called PRINCES, PRINCIPALITIES, POWERS, THRONES, DOMINIONS b. With diſtinguiſhed power, and as the deputies of God, they inſpect, manage, and direct events unnumbered, and execute his purpoſes of mercy and judgment on earth.

4. They are called God's HOST c. Commanded by JEHOVAH, by Jeſus the captain of our ſalvation, they, in comely order, guard and protect his ſaints; repreſs, or cut off his and their enemies; and with loud Hallelujah's celebrate his victorious triumphs.—Rejoice, ye ranſomed, more and ſtronger are with you, than with the world.

5. Perhaps they are called WATCHERS d. They ſleep not, day nor night; but are continually exerciſed in attending and praiſing God; in waiting their reſpective orders from him; in careful obſervation of perſons and things in this world; in providing for, in healing, comforting, teaching, encouraging, guarding, delivering, and rejoicing over the ſaints; in tranſporting their ſoul to heaven at death, in gathering and ſeparating them from the wicked at the laſt day; and in infatuating, reſtraining, and ruining their enemies:—and are ſometimes DIVinely employed to give warning of approaching Judgments or mercies?—But watchers in that text may mean the DIVine perſons.

6. Angels are repreſented as the MESSENGERS of God, and MINIS [...]ERS to his ſaints e. At God's commiſſion they come forth to aſſiſt the ſaints, in whatever buſineſs they have need of them. How often they aſſiſt to provide for their bodies, to heal their maladies, to direct and preſerve them on journies; to deliver them from [118] outward calamities; to reſtrain what tends to hurt them; or to cut off their enemies! How often they make known to the ſaints the will of God; ſuggeſt good thoughts; comfort them; help and aſſiſt them againſt temptations! See No 5.

7. They are called MEN a. Often they appeared in the likeneſs of ſtrong and beautiful men, importing their beauty of holineſs, and their readineſs to run in the way of God's commandments, or to fight his battles.

8. They are called CHERUBIMS b, becauſe of their ſtrength and comelineſs. And if the cherubims of image-work had four faces, that of a MAN repreſented angels knowledge, affection, majeſty, prudence, and beauty: that of a LION, their might, boldeneſs, and courage: that of an OX, their delight, patience, activity, and faithfulneſs in God's ſervice: that of an EAGLE, their immediate viſion of God; their deep penetration into his myſteries; their perpetual vigour; and quick execution of their work.

9. Perhaps they are called SERAPHIMS, or fiery, ones c, becauſe of their ſpiritual nature, purity, ſtrength, and majeſtic awe. Their wings import their vigour, readineſs, and quick execution of God's commandments: "the covering of their faces with their wings," ſignifies their inability to behold the full brightneſs of the DIVine glory their "covering of their feet with their wings" denotes their bluſhing at their beſt ſervices before God.

10. Angels are compared to CHARIOTS and HORSES d, becauſe of their ſpiritual comelineſs, ſtrength, courage, and uſefulneſs, in the diſplay of God's peculiar preſence, majeſty, glory, and might; and in ſaving his people, tranſporting them to paradiſe, and in conquering and treading down their oppoſers. They are ſometimes repreſented as red and fiery, to ſignify how terrible and deſtructive is their execution of God's wrath; and what dread their protection of the ſaints ſpread among their enemies; ſometimes as white, to denote their execution of God's purpoſes of mercy and love: ſometimes as black, to ſignify the unſearchable, awful, and confounding nature of their [119] work: ſometimes as bay and grizzled, to ſignify their mixed execution of mercy and wrath.

11. Angels are called MORNINGSTARS a. Being created in the beginning of God's work, how beautiful and glorious are they in their nature! how conſtant in their holy exerciſe! how uſeful to conduct and comfort the ſaints in the dark morning of their militant ſtate! And is not their attendance, a ſure pledge of an approaching, a near day of endleſs brightneſs and joy?

12. They are compared to FLAMES OF FIRE b. How eminent their love to God! how burning their zeal for his glory! How awful, irreſiſtible, and often ſudden, is their deſtruction of the wicked! How complete their defence of the ſaints!

13. They are compared to the WIND c. Being inviſible to our bodily eye, they come forth, move, and act at the pleaſure of God. How tranſcendently quick and powerful their operation, in blaſting the perſons and property of the wicked; and in refreſhing the ſaints, and helping them forward to their haven of bliſs!

CHAP. V. Metaphors reſpecting fallen angels.

1. THEY are called DEVILS, or falſe accuſers d. They moſt wickedly ſlander God to men, miſrepreſenting his wiſdom, his power, holineſs, juſtice, goodneſs, mercy, and truth;—his doctrines, his laws, purpoſes, promiſes, threatenings, and providence. In order to obtain his permiſſion to hurt and deſtroy, they often maliciouſly accuſe men to God! How often to mens own conſciences, they falſely accuſe them, ſaints as hypocritical diſſemblers; and convinced perſons as chargeable with the unpardonable ſin! How actively, though ſecretly, they ſuggeſt the reproachful thoughts and ſpeeches ſo common on earth! Till I chooſe to be a devil incarnate, let me ſpeak evil of no man.

2. They are called PRINCIPALITIES, POWERS, and RULERS of the darkneſs of this world e. How great [120] and extenſive is their power and dominion over Jews, Heathens, Mahometans, and nominal Chriſtians, theſe large, but blind and ignorant tribes of mankind! Ignorance and deluſion are the ſupport of their power and influence; men being all naturally ignorant of God, are ſubject to them, till effectually called from darkneſs to God's marvellous light: and where, on earth, the light of inſpired truth is unknown, or obſcured, they openly govern.—Ah, how theſe other lords have had dominion over me! But now, Lord, will I only make mention of thy name.

3. They are compared to WARRIOURS a. Armed with the permiſſion of God and their own malice, they with the utmoſt fury and fraud, oppoſe the work of God, in his church and in the ſouls of men; they caſt terrible, deſtructive, and fiery darts of temptation into mens hearts, and fiery contentions and perſecutions into the viſible church: How often, with open violence, they attack the people of God: Or, under ſome innocent or holy appearance, they lay ſnares for their life: Proud, daring, unwearied and cruel, they alway thirſt for our ruin: conſtantly they watch in their own defence, and ſeize every advantage againſt our ſoul. How often they take captive, and cruelly uſe the moſt precious ſaints! How haughtily they triumph in every defeat given to the church, and her true members!—But, freſh ſprinkled with Jeſus' blood, ſtrong in his might, reſiſt, my ſoul, the devil, and he ſhall flee from thee.

4. They are called BELIAL, without yoke, profit, or aſcent b. Furiouſly they rebel againſt God, as if they were unbound by his law: no promiſe to their deluded votaries they ſincerely regard: nothing in them, or done by them, is of any true value or uſe: never ſhall they regain their former eſtate, or aſcend to their ancient felicity.

5. They are compared to PRISONERS and CAPTIVES c. In the ſtrong, the tormenting, the ſhameful chains of darkneſs; the chains of their own corruptions, and of the condemning curſe, and reſtraining providence of God, they are confined, and bound over to [121] endleſs wrath. From their wretched ſtate they can never eſcape; nor can they do ought, without a DIVine permiſſion. In his death, in his exaltation to glory, Jeſus took them captives, and condemned them to the ſlaviſh drudgery of ſcourging his foes, or chaſtizing hi [...] children, as he pleaſeth. Let never their dread damp my ſoul; they are faſt bound in my God, my Saviour's chain.

6. They, and their agents, are compared to FOWLS of the air a. How devoid is their condition of all true fixedneſs and reſt! How ſuddenly they aſſault us when we are hearing God's ſacred word, and carry it off from our memory, our heart, our affection! Lord, hide it deep in my ſoul, that it may ever abide with me, and bring forth much fruit.

7. They are called GOATS, or HAIRY ONES b. Before God, their moral appearance, and often before men, their viſible,—how unſightly, abominable, and ſhocking! how they delight in, ſeed upon, and are filled with the poiſon of iniquity! How deteſtable is their behaviour, to every one holy and pure! With what pleaſure they perform miſchief; what injury they do to Chriſt's ſheep in this world! And how often, under the form of goats, ſatyrs, and other hairy animals, have their Heatheniſh votaries adored them as gods of this world.

8. Evil angels, eſpecially their chief, is called SATAN, the malicious, obſtinate, impudent adverſary c. How burning, ſhameleſs, and implacable, is their malice towards God, or towards men! How craftily; how furiouſly, they ſeek and and ſeize opportunities of diſhonouring the former, and ruining the latter!—"When he ſpeaketh fair, my ſoul, believe him not, for there are ſeven abominations in his heart."

9. Satan is called the GOD of this world d. To the moſt part of men on earth he gives law and governs, directs, and influenceth them; and by their ignorance, profaneneſs, diſſimulations, idolatry, and ſuperſtition, is he cheerfully and zealouſly worſhipped and ſerved. Other evil ſpirits, wicked magiſtrates, and miniſters, [122] are his angels, meſſengers, attendants, and deputies, whom he ſends forth to act in his name. Tranſgreſſing againſt God, and injuring of the ſouls of men, are his acceptable worſhip. Sinful oaths, witchcraft, ſorcery, charming, necromancy, are his ſolemn appointments. Superſtitious ſeaſons are his ſabbaths, his feſtivals. Wanton balls, ſtage-plays, drunken clubs, conventions for idolatry, or will-worſhip, are the ſolemn aſſemblies of his adorers. "Come not, my ſoul, into their ſecret: mine honour be thou not united."

10. Satan is transformed into an ANGEL OF LIGHT a. Once he was ſo; and how often, while he ſeeks to promote the vileſt crimes, doth he put on the moſt ſhining pretences to eminent knowledge, wiſdom, evangelical liberty, holineſs, or zeal!—Be not, my ſoul, ignorant of, or inadvertant to his devices.

11. He is called the PRINCE of the power of the air b. Such evil ſpirits as partly reſide in, and fly about in the air; ſuch unſtable men as labour and feed on airy and unſubſtantial fancies,—are under his rule and direction. And, at God's permiſſion, he can raiſe aerial ſtorms and tempeſts.—Is my God in the heavens! what pleaſed him he hath done: Die not then, my ſoul, for want of heavenly and ſubſtantial wiſdom: aſk it of God.

12. He is called the FATHER of lying and liars c. By him was deceit and falſehood conceived and brought into the world. By him it is affectionately cheriſhed, protected, encouraged, and rewarded with momentary, but earnal profit and pleaſure. He firſt rendered men wicked and deceitful; and by them he is naturally, cheerfully, and readily honoured and obeyed.—Behold your parent, you children of falſehood and guile; be aſhamed; return; do ſo no more.

13. He is compared to a captain d. How active, daring, and crafty; in his warlike attempts againſt God and his people! What numbers of evil angels, of wicked men, of miſtaken ſaints, he gathers, hires, encourageth, directs, and commands to concur with him, in fighting againſt God and his ways!—But "if God be [123] for me, who can be againſt me?" Though mine enemies flouriſh, it is that they may be deſtroyed.

14. Satan in called a STRONG MAN ARMED, that keepeth the houſe in peace a. Armed with his own malice, with the DIVine permiſſion, with the curſe of the broken law lying on men's conſcience, and with the dominion of ſin over our heart; he, with great power, activity, care, and craft, maintains his work of wickedneſs in us, and his authority over us; confirms and promotes our ignorance and unconcern; bolts our heart with carnality, enmity, unbelief, or deſpair, till Jeſus Chriſt, who is ſtronger than he, in the day of his power come, recal his permiſſion, awaken our conſcience, enlighten our mind, remove the curſe, ſubdue our corruption, and ſo ſpoil him of his armour and goods.—Search, my ſoul, and look, who is thy guardian; who keepeth thee.

15. Satan is compared to a TRAVELLER b. Conſtantly he walks to and fro in the earth, to ſpy opportunities of miſchief; to tempt and ruin men. Often, for a while, he ſeemingly departs from wicked profeſſors, with-holds his groſs ſuggeſtions, or even ſtirs up to the external performance of religious exerciſe. After employing himſelf a while in the heart of real believers, where there is leſs corrupt moiſture to work upon, or in dry and withered Heatheniſh countries, he returns to thoſe whom he had deſerted, and hurries them more furiouſly than ever into wickedneſs.—Why, to entertain him, didſt thou, Hebrew monarch, defile the wife of thy faithful hero; his one lamb, that lay in his boſom?

16. Satan is compared to a SOWER of tares c. In the field of creation, he firſt ſowed the ſeeds of iniquity. His curſed temptations he daily ſows in our heart, to produce the good-checking tares of ſinful luſts. By him is the ſeed of open abominations, contention, idolatry, and will-worſhip, ſown among men. He is the true parent of every tare-like, every naughty perſon in the church.—How, Lord, hath thy enemy ſowed tares in my ſoul, while I ſlept! Nor ſhall they be weeded out, till I die.

17. He is compared to an HUNTER and FOWLER d. [124] With aſtoniſhing and unwearied care, alertneſs, and fraud, he allures, he indiſcernibly ſpreads his entangling nets of temptation; transforms himſelf into an angel of light; employs falſe teachers, wicked rulers, and deceitful men, to enſnare and ruin our ſouls. And how often we are unawares entangled and undone!—Lord, deliver me as a bird, as a roe, from this hunter; from the ſnare of this fowler.

18. He is compared to a LION a. How terrible is his roaring, his temptations to the watchful ſaint! How infatiable in doing miſchief! With what vigour, violence, and cruelty, he ever ſeeks to devour the ſouls, eſpecially of his oppoſers!—Bleſſed Lion of the tribe of Judah, for me, tear him in pieces, while there is none to deliver him: make me ſober and vigilant; becauſe he goeth about ſeeking whom he may devour.

19. He is called a great DRAGON b. How terrible is his appearance! How ſhocking his fierceneſs! his bloody cruelty! How outrageous his fury and malice againſt mankind, chiefly againſt Chriſt and his followers, who dare to oppoſe him, and trample on his authority! How ſuddenly he aſſaults! How infectious and deadly are his bites, his breathing, his temptations to our ſoul! In the night of debaſement, how he bit and bruiſed, though not infected the heel, the manhood of Jeſus Chriſt! In the night of ignorance, deſertion, and trouble, how he aſſaults the children of men!—When, Lord, wilt thou bruiſe; when ſhall I tread the lion and the dragon under my feet?

20. Satan is called an OLD SERBENT c. In the form of a ſerpent, he anciently ſeduced mankind. In this form, have they ſince frequently adored him! How filled with the poiſon of ſinful corruption, wherewith he infects and ruins the children of men! How aſtoniſhing his ſubtle deceit! How deep rooted his envy! How implacable his malice! With what ſurpriſing care, craft, and vigour, he ſecures his head, his authority!—Come not, my ſoul, into his lurking places; paſs not by his paths; turn away; get thee far hence.

CHAP. VI. Metaphors reſpecting men in general.

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1. MEN are compared to a HUMAN BODY. A human body is their moſt viſible part; their complex frame conſiſts of various well-connected powers and members, and grows to a proper meaſure and ſtature. Many bodily members and acts, are uſed as ſymbols of human acts and endowments. To bow down the head as a bulruſh a, imports appearance of humiliation and grief, without any real concern. Womens having power on their head becauſe of the angels b, imports, that in religious aſſemblies, where holy angels obſerve, where evil angels tempt, women ought to mark their huſbands power over them by a decent covering on their head. The falling of the countenance c, denotes a mixture of ſhame, anger, and grief. To open the ear d, is to hear, or make one hear, with attention. To ſtop the ear e, is to refuſe and diſregard. Tingling of the ears f, ſignifies ſhocking terror at the report of ſome fearful calamity. Itching ears g, denote unſettled levity of mind, always deſirous of novelties, and not reliſhing ſimple truths. Eyes h, repreſent knowledge, and what is dear to a man. A right eye to be plucked out i, is a beloved luſt, or endeared ſinful enjoyment, deemed very pleaſant and uſeful; and which cannot, without much pain, be mortified or forſaken. To liſt up the face or eyes k, imports boldneſs, courage, expectation, and deſire. Not to do it l, implies ſhame and bluſhing. Our eyes look ſtraight on m, when we ſingly aim at the glory of God; candidly eſpy and follow the path of duty, without turning aſide to any crooked way. An evil eye n, imports diſcovered covetouſneſs, malice, hatred, or diſcoutent. To be of one mouth o, is to be, profeſs, and ſpeak the ſame thing. To devour with open mouth p, is greedily, quickly, [126] extenſively, and almoſt irrecoverably, to ſwallow up and deſtroy. To open the mouth wide, that God may fill it a, is earneſtly to deſire, pray for, expect, and receive his promiſed goodneſs. To draw out the tongue, ſhoot out the lip, and make a wide mouth againſt one b, is cruelly, openly, and impudently, to mock and reproach him. To ſtop the mouth c, is to be, or to render one ſilent, aſhamed, and ſenſible of guilt. To come out of the mouth d, is to proceed from one's authority, influence, or principles. To bring out of one's mouth or belly, what he had ſwallowed e, is to take from him what he had unjuſtly ſeized, and ſeemingly ſecured to himſelf. One's mouth kiſſing his hand f, imports idolatrous reverence and worſhip. To keep the mouth or lips g, is to watch carefully over our ſpeech. To lay the hand upon the mouth h, imports ſenſe of guilt, bluſhing, ſhame, and reſignation to the will of God. Mouth, lips, and tongue i, ſignify ſpeech. Uncircumciſed lips k, denote a difficulty of ſpeaking freely, readily, and pleaſantly. God's ſpeaking to men with ſtammering lips, deep ſpeech, and another tongue l, imports his declaring his will, by making a foreign nation, whoſe language is not underſtood, to haraſs or deſtroy them. To make the lips of thoſe that are aſleep to ſpeak m, is to awaken, revive, edify, comfort, ſlothful and unconcerned ſouls, and induce them to praiſe the Lord, and expreſs his kindneſs. The calves of the lips, and the fruit of the lips n, ſacred to, or created by God, are ſacrifices of prayer and praiſe, through his influence, offered up unto him. The prieſts lips keeping knowledge o, imports their habitual readineſs to give good and wholeſome inſtruction or reproof. The talk of the lips tendeth only to penury p, when it is vain and unprofitable, waſtes time, is not attended with, but hinders our proper work. The tongue is repreſented as a ſcourge q, becauſe with its reviling angry ſpeeches, we laſh our neighbour. It is compared to a fire r, becauſe [127] its paſſionate and ſinful words emit the fire of our inward luſt; and kindles the luſt, pride, or paſſion of others. It is called a world of iniquity. What aſtoniſhing and extenſive wickedneſs is contained in our language! Or the words may be rendered an ornament of iniquity a, becauſe by excuſing, extenuating, and defending, it attempts to deck and gild over our ſin with fair colours. It is repreſented as untameable b, becauſe no creature can wholly reſtrain it from evil. A ſoft tongue which breaketh the bones c, ſignifies meek, mild, and humble language, which removeth prejudices, melts the heart, and draws out the love, the compaſſion of our friend or neighbour. The cleaving of the tongue to the jaws, or roof of the mouth d, imports deep ſilence, painful thirſt. Whiſpering, or low ſpeech e, ſignifies our ſpeaking in a humble, a debaſed manner. Fair ſpeech f, is flattery, whereby we ſhew much more kindneſs than is really in our heart. Hard ſpeeches g, are theſe which are paſſionate, contemptuous, and reviling. Sound ſpeech h, is that which is true, ſolid, and edifying to mens ſouls. To have a ſtiff neck, a neck like an iron ſinew i, is to be obſtinate and perverſe in ſinning. To harden our neck or heart k, is to deſpiſe the alarms of God's word and providence, and refuſe to return to him. To have a yoke on the neck l, is to lie under ſore trouble and bondage. The arm m, denotes help, power, and wealth. A ſword on the arm n, denotes an enraged enemy, taking away our power and wealth. Drying up of the arm o ſignifies the loſs of our ſtrength or riches, or of the proper uſe thereof. Mens eating the fleſh of their own arm p, is their deſtroying that which ought to be dear, or would be helpful to them. To make fleſh our arm q, is chiefly to depend on men for our aſſiſtance, and felicity. Hands r, ſignify power of receiving or acting: and our actions and practice. Clean or cleanſed hands s, denote a holy and blameleſs converſation. Laying on of hands t imported the conveyance of the Holy Ghoſt, [128] in his miraculous influence, or the ordaining of men to office in the church. Stretching out the hand to God a, imports earneſt prayer for, ready reception of his ſalvation, and cheerful ſurrender to his ſervice. To lift up the hands to him b, is to pray earneſtly. To lift up the hands that hang down, and feeble knees c, is to help and encourage perſons faint and diſtreſſed. To lift up the hand againſt a king d, is to rebel againſt him. Conſecration to the Jewiſh prieſthood is called a filling of their hands e, becauſe therein their hands were filled with their wave-offering. Waſhing of the hands f, imports a ſolemn profeſſion of innocence; an application of Jeſus' blood for the removal of paſt guilt; and a ſerious purpoſe of reformation. Pouring water upon one's hands g, ſignified to be his ſervant. Smiting the hands together h, imports an alarm of approaching judgment; or lamentation over diſtreſs. Clapping of hands i, denotes ſhouting for victory; great joy and gladneſs. Men of war not finding their hands k implies their being quite diſpirited and d [...]ſenabled to exert their might, and improve their advantages. A right hand, or right foot offending, to be cut off, l, is a beloved luſt, however dear and apparently uſeful, to be mortified. There being a lie in our right hand m, imports our loving, practiſing, and holding faſt hypocriſy and deceit. The putting out of the finger n, imports ridicule and reproach. Rehoboam's little finger being thicker than his father's loins o, ſignified, that he would reduce his ſubjects to far more grievous ſervitude and puniſhment. Shoulder p, ſignifies ability to bear, help, or oppreſs. Breaſts q, denote uſeful comfort and aſſiſtance. Breaſts or teats of virginity preſſed or bruiſed r, imply commiſſion of whoredom, natural, or ſpiritual. Smiting or tabering on the breaſts s, implies ſore trouble, vexing grief, and bitter lamentation. Boſom t, denotes love, intimacy, ſecrecy. But to [129] hide the hand in the boſom a, imports exceſſive ſloth, Bowels b, import compaſſion, or the ſoul. Inward parts, heart, belly c, ſignify the ſoul, underſtanding, will, affections, and conſcience. The curſe coming like water into one's bowels d, imports extenſive and ſhocking inward fear, trouble, and grief. Unequal legs of the lame e, ſignify, that one's profeſſion and practice, or ſome part, or either, does not correſpond with the other. Feet or foot f, denote the affections and converſation. To dip one's foot in the blood of his enemies g, is to behold an awful revenge of their injuries. To dip one's foot, or waſh one's ſteps in butter, honey, and oil, h, is to enjoy great proſperity, or great abundance of theſe particular comforts. Stumbling or ſlipping of the feet i, implies the loſs of comfort or hope; the falling into ſin, temptation, or trouble. To withdraw the foot k, is to leave off a dangerous or ſinful practice. To keep the feet l, is to watch over our affections and converſation, in order to preſerve them from ſin and danger. To open the feet, and ſcatter the way to ſtrangers m, implies great forwardneſs to whoredom or idolatry. Stamping with the foot n, is expreſſive of great trouble and anguiſh. Stamping down, treading under foot o, implies contempt, abuſe, utter deſtruction. To lift up the feet p, imports walking with ſpeed, alterneſs, and joy. To lift up the heel; to kick againſt q, imports contemptuous treachery and rebellion. To kick againſt the pricks r, is furiouſly to offend God, and injure his people, notwithſtanding eminent warning and danger. The iniquities of our heels s, are the ſins of our daily converſation. Steps, footſteps t, repreſent the acts of our life, by which we ſet an example to others. To hear u, is to attend, to perceive, be affected with. To ſee v is to diſcern, experience, enjoy, ſuffer, feel. To taſte w, is to experience, know, feel the power of. To handle [130] a, is to have a familiar knowledge. To pant hunger, thirſt b, is to have a deep, painful ſenſe of want; and an earneſt deſire and longing. To ſtand c, imports a fixed condition; a bold appearance; earneſt prayer. Sitting d, imports reſt; continuance; and ſometimes honour. To ſit under one's vine and figtree e, implies ſafety, proſperity, and comfort. To ſit in the duſt f, implies humility and abaſement. Dwelling g, implies fixed continuance, and often that attended with pleaſure and delight. Walking h, repreſents the practice and converſation. Being hid i, is to be unknown, or protected. Clothing or garments k, repreſent the practice, or what cleaves cloſe to us, as our garments and ornaments do.

2. Men are compared to HUSBANDMEN l. With great care and diligence ought they to manage and keep the field, the vineyard of their heart and converſation. They ought earneſtly to break up the fallow-ground of their ſoul; to labour after thorough convictions; and as they ſow in the ſpring-tide of this life, ſo ſhall they reap hereafter: theſe that ſow to the Spirit, ſow in righteouſneſs, receive the righteouſneſs and Spirit of Chriſt, and live agreeably thereto, ſhall reap in mercy, reap everlaſting life: and thoſe who ſow to the fleſh, ſow among thorns,—live under the influence of ſinful corruption and carnal cares,—ſhall reap endleſs miſery.

3. Men are compared to BEASTS m. Their bodies are of the earth, earthy. How ignorant, ſtupid, and thoughtleſs are moſt of them! How vile, carnal: how outrageous, untameable, hurtful! How generally they care only for their body, and neglect the concerns of their immortal, their rational ſoul! How often are even the worſt horned with authority, and teethed with power of doing miſchief! How they roar like lions! mourn ſore like doves, who have loſt their mates! hiſs like ſerpents! with anguiſh wail like dragons! enlarge their baldneſs; mourn deſperately; and become ſtripped of all things like moulted eagles! But bleſſed be the Lord, that now [131] the Gentiles, as well as Jews, are cleanſed, and no man has right to exclude us from the offer of a Saviour, as common or unclean.

4. They are compared to FOWLS or BIRDS a. How light and vain their diſpoſition! How neceſſary their dependence on air! How great their ſtupidity! their readineſs to be enſnared in the evil net of temptation! How frequent their expoſure to ſtorms and hazards! How unſettled their neſts of carnal confidences, and earthly enjoyments! What need of JEHOVAH for our provider, director, and deliverer! And how quickly muſt we wing our flight into the eternal ſtate!

5. They are compared to ASSES and WILD ASSES b. How ſtupid and unteachable! How exceedingly they affect the wilderneſs of a preſent world; and of a natural ſtate! How they ſnuff up, and amuſe themſelves with vanity! How averſe to reſtraints of their inclination!—Stupendous! hath God redeemed me, a wild aſs, with the death of his Son; his Lamb! Hath he ſent out my ſoul free; and allowed me to drink my fill of the river of life, that runs among the hills of DIVine ordinances! the range of the everlaſting mountains is my paſture. Scorn, my ſoul, the multitude of the city; be not conformed to the men of this world, who act, as if they had been born to make a noiſe, and no more.

6. They are compared to DEAD DOGS c. How deſtitute of power and life! How baſe! how vile, inſignificant, and uſeleſs!—And did the Son of God look upon! did he die for! did he eſpouſe ſuch a dead dog as I am! Let my tongue cleave to the roof of my mouth, if I ceaſe to publiſh the praiſes of his love.

7. They are compared to FISHES d How aſtoniſhing their multitude! How different their diſpoſition, their ſtation, power, and guilt! In the ſea of this world, in the ſea of their natural ſtate, with what confuſion and unconcern they live and act! How barbarouſly they prey upon one another; robbing every one his neighbour of his character, property, or life! At laſt, how caught in the goſpel-net, and drawn to Jeſus! Or caught in the net of trouble and puniſhment, and drawn [132] to infernal fire!—When, my Lord, ſhall I be fit for drawing to the happy, the eternal ſhore?

8. They are compared to WORMS a. From the earth our bodies proceed; on it they live and move; and to it at death they return. How much we affect earthly things! The heart of the earth, the grave, is our long home. How inſignificant is our value and ſtrength! How daily are we obnoxious to ten thouſand dangers! How eaſily affrighted or ruined! How different our tempers and diſpoſition! Some delight in the dunghill riches and profits of this preſent world. Others with pleaſure wallow amidſt unſufferable corruption, uncleanneſs, drunkenneſs, malice, and other vices unnumbered. Some have a hypocritical, a gilded appearance, while their heart is filled with all unrighteouſneſs. Some, as glow worms, ſhine only in the dark night of trouble or time: In diſtreſs how gracious, when pangs come upon them! they fear the Lord, and cry to him. How many, as caterpillars and canker-worms, mar every thing good, which comes in their way! How many, as the ſilk-worm, out of their own bowels, ſpin a covering of ſelf-righteouſneſs! But ah! how few like her, ſpend themſelves to be uſeful!—Be thou, my ſoul, one of theſe; ready to ſpend, and be ſpent for Chriſt.

9. David compares himſelf to a FLEA b How hard for Saul to apprehend him! And to how little purpoſe, when done!—Aſtoniſhing! how, Lord, haſt thou purſued and laid hold on me! My goodneſs extendeth not unto thee. O, why was not I curſed, with the enjoyment of my mad wiſh, of vanity, of filth, of diſtance from my God!

10. Men are compared to FLESH c. Our body is a fleſhy ſubſtance; and how weak and frail are we! What a ſource of inward corruption! unleſs ſalted with God's purifying, his preſerving, and ſin-mortifying influence, how quickly, eſpecially in the ſummer of proſperity, do we become utterly corrupt and noiſome, with ſinful habits, and wicked courſes! How quickly we die away to a ſtate of corruption in the grave!—Lord, what an inſignificant dog's head am I! O rectify me [133] with thy grace; and make me as ſeaſoning, as purifying ſalt, to all around me.

11. Men are compared to FRUIT-BEARING TREES a. According to the quality of our nature, ſuch is the fruit, [...]he works, we bear in our life. If our heart be unregenerated, every thing we do is evil fruit; abomination to the Lord; we cannot ceaſe from ſin. If our nature be changed, we cannot but in ſome degree bring forth good works; our perſons being accepted in Chriſt, our good works muſt be well pleaſing in his ſight.—Now, my ſoul, the axe is laid to thy root; take heed leſt, for thy bad fruit, his judgments ſuddenly cut thee off.

12. They are compared to TREES OF THE WOOD b. How high in pride, or in ſtation, many of them tower! How barren of good works! How confuſed their order! How often one draws the ſap from, and depreſſeth his fellow! How ſour; how unprofitable, or hurtful, their fruit! What wild beaſts of ſinful corruptions or ſatanical fiends, lodge among them! How many of them, after they are a while uſed, by DIVine providence, are caſt into eternal fire! How contemptible, are all of them, in compariſon of Jeſus, the apple-tree among the trees of the wood! Now my ſoul, the axe of the goſpel is laid to thy root, to cut thee off from thy natural ſtock; quickly ſhall the axe of trouble or death be laid to my root; if I am ſound without Chriſt, how fearful ſhall be my fall! my [...]wo!

13. They are compared to GRASS and FLOWERS c. From one root, what multitudes deſcend! How freſh, and pleaſant; but ſhort-lived, our firſt appearance on earth! How weak! how eaſily endangered! how quickly blaſted and withered by trouble! How often in the top of our proſperity, are we mown down by death, and caſt into the oven of DIVine vengeance! Under the moſt blooming and rich appearance, how often lurk the moſt unſavoury lives and wicked hearts! Under an unſightly aſpect, how often a gracious diſpoſition! In the field of the world, that lieth in wickedneſs, grow the moſt; but in the church, the moſt valuable. And even here, are [134] not the flouriſhing ſaints, at their beſt, cropt off, and cut down by death?

14. They are compared to LEAVES and STUBBLE a. How light and unſubſtantial! How quickly withered! How readily pluckt and ſcattered by trouble or death! How eaſily ſcorched, or burnt up, by the ſire of God's wrath!—How, Lord, haſt thou purſued the leaf toſſed to and fro! honoured the dry ſtubble, to unite ME to, and fix ME in thy Son! Here no fire can conſume me; no blaſt can drive me away; neither height nor depth, principalities nor powers, can ſeparate me from the love of God, which is in Chriſt Jeſus my Lord.

15. They are likened to a WIND that paſſeth away b. How unſolid and fleeting! How proud, noiſy, and boiſterous! How blaſting and hurtful! How ſovereignly, at God's pleaſure, are they brought forth, and managed on earth! How he rides on them, as inſtruments of fulfilling his purpoſes! How quickly the breath of his mouth blows them into eternity! Knoweſt thou, my ſoul, whence I came? and whither I ſhall go?

16. They are compared to POTTERS VESSELS c. Being formed out of the clay, according to the ſovereign will of God, how baſe are they in themſelves! how eaſily broken to pieces! how reaſonably may God, at his pleaſure, make them veſſels unto honour, or diſhonour!—Bleſſed for ever, be the Lord; that thouſands of them are veſſels of mercy, afore prepared unto glory.

17. They are compared to POTSHERDS d. How broken by ſin! by trouble! In themſelves, how uſeleſs and unprofitable! how expoſed to the vileſt debaſement! Never, ye frail, ye eaſily deſtroyed potſherds of the earth, ſtrive with your Maker: let not the clay affront her Creator.—Shall I, a broken pot, a worthleſs, bruiſed nothing, be refitted, ſanctified, and made meet for the Maſter's uſe!

18. They are compared to EARTH, DUST, and ASHES e. Of earth we are formed; on earth we live; and to earth we return, by death. Naturally our affections cleave to earthly things. Ah! how unfit for ſpiritual meditation! for heavenly deſire! for holy exerciſe! [135] How baſe before God! and how miſerable, ſtupid, and and uſeleſs, till we be enlightened, watered, warmed, and nouriſhed, with the benign influences of his Spirit!

19. Man's ſoul is compared to a DARLING child a. How eminently precious! How dear it ought to be to us! Ought not the watching over, the feeding, the guiding, the cleanſing, the eternal ſalvation thereof, to be our great care; our principal buſineſs! For, what am I profited, if I gain the whole world, and loſe my own ſoul?

20. It is compared to a SHIP b. How curious its frame! How great its worth! How extenſive its uſe! With what care ought it to be bottomed in Jeſus and his covenant! to be cleanfed from all ſilthineſs of fleſh and ſpirit! and often repaired with new ſtrength and grace from the fulneſs of Chriſt! How incapable to move heavenward, without the gales of the Holy Ghoſt! In the troubled ſea of this world, how expoſed to ſwelling billows of adverſity! to rocks of temptation! to robberies of Satan and wicked men! How carefully are its motions to be watched, and its courſe directed by the word of God! To ſecure a happy landing on the ſhores of immortality, how neceſſary is a firm anchoring of faith and hope in Jeſus, the Rock of ages, within the vail! Alas! how many, the neglect of proper bottoming on Chriſt, the neglect of proper ballaſt of humbling grace, and of proper care about ſpiritual things, bring to make ſhipwreck of the doctrines of faith, and of a good conſcience! and to drown themſelves in everlaſting perdition!—O to ſwim for ever in the deeps of everlaſting love, where there is neither brink, nor bottom, ſurface, nor ſhore!

21. Man's ſoul is compared to a HOUSE or PALACE c. The underſtanding faculty is the windows: the receptive capacity is the door: the will, in her ſupreme regard, is the throne: ſin or grace is the furniture: divine perſons, or infernal fiends, are the inhabitants. Chriſt's knocking for entrance at the door of it, is his alarming it by his providence; inviting it by his word; and ſtriving for it, by the common operations of his Spirit. To open the heart to him, is to receive his inſtructive [136] light into the mind, and embrace him and his given fulneſs as excellent, with our deſire and will.—Ah, my ſoul, what bolts of ignorance, Atheiſm, enmity, pride, attachment to ſelf-righteouſneſs, worldly mindedneſs, ſhut thee faſt againſt him!

22. Man's ſoul is compared to a TREASURY a. How ſecret and undiſcovered to the world! How furniſhed with things deemed precious; and which are indeed of everlaſting conſequence! with her contents, we trade with God, and with men.—O could I, out of the good treaſure of my heart, bring forth things new and old!

23. Man's ſoul or conſcience is compared to a CANDLE or LAMP b. How ufeful, enlightening, and ſearching, her power! At the infinite knowledge of God, and of his Son Jeſus Chriſt, muſt her underſtanding be lighted. And how ſmall, in compariſon thereof! Ah, how neglect to improve our light, occaſions our walking in dark ignorance; our falling into ſnares, and tumbling headlong into eternal miſery!

24. Man's conſcience is compared to a JUDGE c. To our conſcience it belongs to enquire into our ſtate, our thoughts, words, and actions; compare them with the law of God; and according thereto, condemn our wickedneſs, and ſentence us to correction or puniſhment on account of it; and approve what is good, and aſſure us of a proper reward for it. May my conſcience be ſprinkled with Jeſus' blood; may my life be by faith on him, a conſtant looking to, and following his ſteps: ſo ſhall not my heart reproach or condemn me while I live.

25. Man's conſcience is compared to a WITNESS d. How privy to all our conduct! When faithful, upon what ſtrict examination it giveth clear teſtimony of the fact, and the form, of our actions, whether they be good or bad! If it live drouſy, ignorant, and inattentive to the nature of our qualities, our thoughts, our words, or actions; or is ſwayed in its teſtimony by any bribe, any conſideration of carnal pleaſure, honour, or advantage; how horrid its wickedneſs! and what a plague to the poſſeſſor! When faithful, what ſecret abominations, or excellencies, it manifeſts! Hence, how [137] reproached; how abuſed by the wicked! And how loved by; and what a truſty friend, protector, and comfort to them, who live ſoberly, righteouſly, and godly, in this preſent world! How horrid the crime of ſtifling or denying its evidence! of muzzling its mouth, by mad ruſhing into further abomination! or of attempting to bribe it with ſome carnal or legal motive! My conſcience, let me deal tenderly with thee; he that toucheth thee, toucheth the apple of God's eye. Be thou, in a Saviour's blood, purged from dead works, enlightened by his word, quickened by his Spirit, and ſoftened by his love: ſo ſhalt thou be to me a faithful reprover on an obedient ear; thy ſmiting ſhall be a precious oil to me; with joy and gladneſs ſhall I hear thy declarations at the deciſive, the awful, bar.

26. Man's conſcience is compared to an INTIMATE COMPANION a. What important hints and intereſting news, it can ever declare unto us! What a candid reprover, or kind comforter! How uſeful to promote our holineſs and felicity, is true friendſhip and intimacy with it! In the ſecret watches of the night, and on every important affair, how neceſſary is converſe with, and deliberate conſultation of it!—Turn aſide, even now, my ſoul, and aſk how this companion doth. Aſk, what inward change have I felt? what important choice have I made? what ſpiritual mercy do I need? what is my great motive? whither do my affections bend? am I born from above? is my heart married to Jeſus? i [...] it right with God? what have I done? what hath the Rock of Iſrael done to me? whence have I come? and whither ſhould I now go in point of duty? and whither ſhall I go into the eternal ſtate?

27. Man's conſcience is compared to a SERPENT, a gnawing WORM b. By preſenting our crimes, by condemning and upbraiding for them, it ſtings and torments our ſoul. You deſpiſers of Jeſus, how, at laſt, ſhall your now blind, now bribed, now ſeared conſcience, awaken upon you? For your breaking over the hedge of the DIVine law, how ſhall it bite you like a ſerpent, and ſting like an adder! How call your ſin to remembrance, and ſlay your ſoul! What lively, bright horror, ſhall ſtare [138] through your eye lids, while the living worm lies gnawing within you!—Be my conſcience, adored Redeemer, ſatiated with thy blood; ſo ſhall it be a pleaſant roe in my boſom, a ſupporting ſtaff in my hand.

CHAP. VII. Metaphors reſpecting ſaints.

1. THE ſaints are likened to GOD a. They are made partakers of, and have fellowſhip with the DIVine nature. How ſpiritual their mind! how real their wiſdom! their ſanctity! How tranſcendent their excellency above their neighbours! How powerful their intereſt, their prayer, in the government of the world! By weeping and ſuplication they have power with God, and prevail; they command him concerning his ſons and his daughters, and the work of his hands: for their ſakes the days of tribulation are ſhortened; and they have power to ſmite the earth with plagues as often as they will. All are theirs, and they are Chriſt's, and Chriſt is God's.

2. They are compared to ANGELS b. How near a people to the Moſt High! How real and efficacious their views of his glory! How intimate with Heaven! "The ſecret of the Lord is with them that fear him." How they run the way of his commandments, hearkening to, and declaring the voice of his word! In the future ſtate, how marvellous their ſpiritual wiſdom and ſtrength! How perfect in holineſs! How fully diſengaged from every nat [...]l relation, and carnal concern! How uninterrupted; how ready, how cheerful, unwearied, and univerſal, their ſervice to God and the Lamb! "What manner of perſon ought I then to be, in all holy converſation!"

3. In reſpect of different degrees of grace, they are likened to men of a different age c. Weak ſaints are called BABES and LITTLE CHILDREN. They cannot live comfortably without pleaſant frames. How apt to be eaſily toſſed to and fro, with temptations! with every wind of doctrine! How weak and unfit to digeſt and [139] feed on the deeper myſteries of God's word! or, without frequent ſtaggering, to continue in the courſe of their duty! Sai [...]ts of a moderate ſtanding and experience in grace, are called YOUNG MEN; becauſe of their vigour; their alertneſs; and ability to attack and fight the good fight of faith, with Satan, with their luſts, and with a preſent evil world. And how upright their ſtature; their converſation! how heavenly! how ready to run in the way of God's commandments! Aged eminent ſaints are called FATHERS. How multiplied their experience of Jeſus kindneſs! How diſtinguiſhed their ſagacity in knowing his voice and way! How prudent their foreſight of danger; and ready hiding of themſelves under his wings! how tender their love to weak ſaints! How earneſt their endeavours to inſtruct, admoniſh, and give them an inviting pattern of goſpel-holineſs.

4. In reſpect of different attainments, Saints are comparable to WOMEN of different ſtations in life a. Young weak ſaints to VIRGINS and DAUGH [...]. Though their grace be real, yet how ſcanty their experience of Chriſt's power and love! How ſmall their boldneſs and confidence before him! How ready to be ſlaviſhly afraid, that every trial ſhall ſink them; every temptation ſeduce them from Chriſt! Others of ſome ſtanding, to CONCUBINES: For, how legal their diſpoſition! How powerful their ſpirit of bondage! How much influenced in duty by legal hopes of heaven, and ſervile fears of hell! How limited the beauty and cheerfulneſs of their ſpiritual practice! How few diſtinguiſhed viſits and views of Jeſus' love they enjoy Strong, believers are comparable to QUEENS. In the a [...]red faith of their marriage relation to Chriſt, they dail [...] live: How great is their familiar boldneſs, and ſweet their intimacy with him! How triumphantly free grace reigns in their heart! How glorious it renders them before God, and their fellow ſaints!—Be thou; my ſoul, one of thoſe.

5. Saints in general are compared to WOMEN b: for their beauty, as adorned with Jeſus' righteouſneſs and grace; for their weakneſs; their tender affection; their ſubjection to manifold infirmities, troubles, and [140] dangers on earth. The human body, eſpecially of women, in its members and adjuncts, is often uſed to repreſent their endowments and concerns. Their head upon them as Carmel, or crimſon a, ſigniſies Chriſt himſelf as a lofty, a bleeding Redeemer; or, their top grace of hope, founded in his blood, ſupported by faith as a neck, and animating their ſpirit, and preſerving it from ſinking; and which looks at things that are heavenly, diſtant, and eternal. Their hair on their head, as a flock of goats, and as purple b, may ſignify their numerous, their beautiful, their adorning, though ſmall, and ſelf-undervalued, holy thoughts, words, and deeds, that ſpring from Jeſus' fulneſs, and our aſſured hope of ſeeing him as he is. Their locks c, repreſent the beauty and connection of their gracious exerciſes. Their [...]yes d, are their ſpiritual knowledge and their faith by which they diſcern ſupernatural things, and are exceedingly beautified before God. Theſe are as doves eyes, comely, chaſte, and fixed on Jeſus their huſband. Their eyes being within their locks, implies their modeſty; and how unſeen their grace is to a carnal world. Their being in their head e, denotes the propriety, uſefulneſs, and excellency of their knowledge. Their ears f. denote their attention to, knowledge of, and obedience to, Chriſt's voice, in his word. Their noſe like the tower of Lebanon looking towards Damaſcus g, is their holy courage; their prudence, and their ſpiritual diſcerning; whereby their converſation is mightily adorned; themſelves rendered ſtately, and majeſtic; their worſt, their Syrian-like adverſaries are watched and diſmayed; and their pleaſant ſavour of inward grace is manifeſted. The ſmell of their noſe like apples, imports, that they reliſh heavenly and [...]piritual things; and that the exertion of their inward grace in holy deſires, edifying ſpeech, or uſeful converſation, is extremely agreeable to Chriſt and his people. Their cheeks and temples as a piece of a pomegranate h, denote their holy bluſhing; and their humble, ſober, and chaſte converſation; which in a diſtinguiſhed manner adorn them. The rows of jewels, [141] on their checks a, may ſignify the laws of Chriſt; which are exemplified, and his graces exerted, in their holy humble practice. Their mouth being a deliverer b, imports, that by their prayer and godly inſtruction, many are refined and preſerved from ſnares and trouble. Their wholeſome tongue being a tree of life; health; honey and milk under their tongue; and their lips feeding many c, imports, that, by their fervent ſupplications and ſpiritual conference, many are graciouſly quickened, refreſhed, healed, and nouriſhed; and themſelves kept in vigour and health; and prepared for eternal life. Their lips of knowledge and inſtruction, are as a precious jewel, or choice ſilver d; comely, precious, and uſeful. Their words are as deep waters, very refreſhful and unnoiſy; fitly and ſeaſonably ſpoken, they more adorn their life, and prove more beneficial to others, than apples of gold in pictures of ſilver e. Their lips are as a thread of ſcarlet f: their gracious converſe, their earneſt prayer, and grateful praiſe, turn upon Jeſus' bloody death; are preſented to God through his bleeding righteouſneſs; and are a ſure token of the ſoundneſs of their inner-man. Their teeth like an even-ſhorn, newely waſhed, and fruitful flock g, are their DIVinely-cleanſed faith, and ſpiritual meditation, whereby they chew the bread of life, and render themſelves truly holy, and fruitful in good works; or their holy, regular, and prudent zeal, by which they are active in raiſing up monuments of praiſe, and a ſeed to ſerve the Lord Chriſt. Their neck h, is their faith, by which they are united to the Redeemer as their head; receive nouriſhment from him; and return their love and praiſes to him; and are exceedingly beautified before him. The chains of gold about it i, are the precious and everlaſting promiſes which it embraceth; the bleſſings which it receiveth; the graces which it actuates; and the gifts which it improves. Their ſhoulder and back k, are their ſtrength and patience; or that wherein they are expoſed to burdens, ſcourges, and ſuffering. Their hands and fingers dropping [142] with ſweet-ſmelling myrrh upon the handles of the lock a, are their faith by which they touch, and receive Chriſt, and work by love; and which,—O with what refreſhful, and purifying virtue,—attempts to open the heart to him. Their breaſts like young roes, towers, or cluſters of grapes b, are their love, their affection, and deſire after Chriſt, and their edifying talk and conduct; whereby their ſoul is beautified, and endeared to Chriſt; and whereby others are refreſhed, helped, encouraged, and nouriſhed, with the ſincere milk, and ſpiritual, wine of his word and grace. Betwixt their breaſts c, is in their, heart, their moſt endeared embrace. Their heart is at their right hand d; they execute their purpoſes with dexterity and diſpatch. Their merry heart, or good conſcience, doth good like a medicine e, promotes their foundneſs, and ſtrength, natural, chiefly ſpiritual, and eternal; and is a continual feaſt, affords eminent and unceaſing ſatisfaction, joy, and pleaſure. Their bowels f, are mercy, kindneſs, long-ſuffering, gentleneſs. Their belly like an heap of wheat, ſet about with lilies g, may denote their particular application of Jeſus Chriſt, and feeding on him for ſpiritual nouriſhment; and their tender concern to bring forth, and win others to him; both which are eminently and plentifully connected and adorned with ſolid, ſavoury, and flouriſhing promiſes and fruits. Their navel as a round goblet full of liquor h, may ſignify their ever-receiving appetite and deſire after Jeſus Chriſt; whereby nouriſhment is conveyed to their tender grace. The joints of their thighs like curious jewels i, are their valuable, their holy principles of faith and love; which being curiouſly framed by the Redeemer, enable them with decency, pleaſure, and exactneſs, to walk in his ways. Their ſeet k, denote their affections, and well-ordered converſation: their ſhoes on their feet, denote the goſpel of peace, as it were ſupporting, animating, and interwoven with their affections and practice; that with ſpiritual freedom, courage, and ſafety, they may walk by [143] goſpel-influence, and according to goſpel-rule. Their feet only need to be waſhed a; the juſtification of their perſon is at firſt complete; but the guilt of daily ſins in their ſoul and practice, ever needs to be waſhed away. But the waſhing of feet, pled in excuſe, for not readily receiving of Chriſt b, is indifference about goſpel-truth, and wearineſs of ſpiritual exerciſe. The ſaints being black, but comely; the faireſt among women c, imports, that though in their own view, though in themſelves, and as ſurrounded with infirmities and trouble, they be unſightly, yet, as adorned with Jeſus righteouſneſs and grace, and in his kind eſtimation, they are exceeding comely and beautiful. Their glorious garments, wrought with embroidery of gold, and of fine linen d, are his righteouſneſs and grace; and the holy converſation founded thereon. It is their converſation-garment they waſh and make clean in the blood of the Lamb e; by improving it as the ſole ground of their hope, of their pardon, ſalvation, and acceptance with God. But the putting off the coat, which indiſpoſeth them to receive Chriſt f, is indifference about him and his righteouſneſs, leaving off firſt love to him, neglect of commanded duty, inclination to carnal eaſe, and ſpiritual ſleep. Unfaithful miniſters take away the ſaints vail from them g: they expoſe their infirmities; deny them the faithful preaching of imputed righteouſneſs; corrupt them from the ſimplicity of truth; and draw them to a compliance with the ſuperſtitious devices of men. Their borders of gold and ſtuds of ſilver, for their robes h, are the precious and permanent bleſſings, graces, and gifts, which flow from their Mediator's righteouſneſs; and which ſhine in their holy converſation. Their green bed i, is the comely, the refreſhful, the flouriſhing and fruitful church, new covenant, ſcriptures, ordinances, and peculiar fellowſhip with Chriſt. Their perfumes k, are the graces given them. The church below, the heavens above, are their houſe, and reſidence l. Their [144] heart, and the taſk of duty aſſigned them, are the vineyard appointed to their care a.

6. The ſaints are compared to ROYAL PERSONS, kings, queens, princes, princeſſes b. Begotten of God, the King of all the earth: begotten of Jeſus, the King of kings, by the travail of his ſoul; they poſſeſs royal blood, are partakers of a DIVine nature, endowed with a living principle of grace derived from Chriſt; are royally educated at his ſchool of ſacred inſpiration, ſpiritual influence, and ſanctified trouble; are diſpoſed to a free, a generous, and princely ſervice of him; are married to him in the day of his power; and from him receive their honour, their fulneſs, and their title to an endleſs crown. How royal their apparel of imputed righteouſneſs! implanted grace! and holy converſation! How royal their nourishment of his fleſh and blood; of all the fulneſs of God! How royal their palace of his inviſible church, his celeſtial manſion! How royal their chariot of the new covenant and goſpel of God! How royal their reſt in his well-guarded bed! How royal their guard of DIVine attributes, holy angels, and faithful miniſters! How royal their unction of the Holy Ghoſt, to conſecrate and furniſh them for their work! How royal the crown of DIVine loving-kindneſs and tender mercy, which they wear, and the triple crown of glory, life, and righteouſneſs, which they expect! How royal their throne, being raiſed up together, and made to ſit together in heavenly places, in, and with Chriſt Jeſus! How royal their council, the ADORED THREE ſpeaking in the ſcripture! How royal their heart! ſet upon things above, and not upon things of the earth! How royal and extenſive their influence in managing and protecting the world, ruling the nations with a rod of iron, bearing rule over their own ſpirit, and conquering Satan and their luſts!—O marvellous, that by the grace of God I am what I am!

7. They are a ROYAL PRIESTHOOD c. Moſt honourably, by the ſprinkling of Jeſus' blood, by the received fulneſs of his Spirit, are they conſecrated, and ſet apart to the ſervice of God! and appointed to draw near to him, and through his Son, offer ſacrifices of prayer, [145] and praiſe, of holy ſervices, and broken hearts; and if called, of their life, for the honour of his name.

8. They are called PROPHETS a. They know much of God's mind in compariſon of others; and faithfully ought they to declare it unto others: Chiefly about future things are they concerned; and from inſpired revelation, have they a ſolid and certain knowledge thereof.

9. They are called a CHOSEN GENERATION, or KINDRED b. In Chriſt, before the world began, JEHOVAH choſe, and ordained them to eternal life. By his grace he renders them choice and excellent. Of his own will, by the ſoul-travail of his Son, and the regenerating influence of his Spirit, he begets them again; eſpouſeth them to Jeſus, as their huſband and brother; adopts them into his family, and conſtitutes them fellow-members with angels and ranſomed men.—Thou haſt not, my ſoul, firſt choſen him, but he hath choſen thee.

10. They are called a HOLY NATION c. In whole they are a very numerous body, and cloſely connected, members one of another. Unfailing faith in a Redeemer, and unceaſing love to one another, being their bonds of union, how firm and laſting is the duration of their body! Chriſt is their King in the midſt of them, and their ambaſſador at the court of heaven. Fellowſhip with him, receiving out of his fulneſs, and loving one another, are their gainful traffic. Angels, and implanted graces, are their armies, DIVine attributes and promiſes, are their ſtrong holds and fortifications. Reſiſtance of ſin, Satan, and the world, is their warfare. The heavenly oracles are their laws. Attendance on DIVine worſhip and ſervice, their tribute. And how holy are they in their birth; their ſtate; their ſtatutes; vows; purpoſes; and converſation!

11. They are called a PECULIAR PEOPLE d. What a numerous, a flouriſhing body, whom God hath made the objects of his peculiar love! whom he hath purchaſed with the peculiar price of the blood of his Son! whom he ſubdues to himſelf, by a peculiar warfare of kindneſs and mercy! whom he hath enriched with peculiar bleſſings! whoſe hearts are inhabited by peculiar [146] gueſts; Father, Son, and Holy Ghoſt! whom God hath formed for himſelf, to ſhew forth his peculiar praiſe! whom he watches over, day and night, with peculiar care! and prepares for, and aſſures of peculiar manſions of joy! And O how different their pedigree; their foundation; their government; their ſpirit; their way; their end; from that of the men of this world!

12. They are a people that DWELL ALONE a. In God's predeſtining purpoſe, they have a diſtinct ſituation and place. They alone are ſet as a ſeal on Jeſus' heart and arm. They alone are within the bond of the new covenant, and pale of the inviſible church. And it is yours, ye ranſomed, to avoid all unneceſſary intimacy with carnal men; to ſtudy a contrariety of conduct; and to ſeek the unknown, but happy attainment of ſecret fellowſhip with God. Let me live alone from the world: but let the Father and the Son come unto me, and manifeſt themſelves to my ſoul.

13. They are CITIZENS and FELLOW-CITIZENS with the ſaints b. Solemn is their admiſſion into the viſible church. Glorious are their privileges: they are the objects of Heaven's diſtinguiſhed care. Great is their goſpel-freedom from the law as a covenant, and from the yoke of human impoſitions; gainful their traffic with Chriſt; great their honour in bearing his image and badge; comely their order; binding their common laws; ſtrict their connection; and tender their care, one of another: peculiar the right of their ſeed to an intereſt in Heaven's diſtinguiſhed benefits. They are citizens of the church-triumphant; their burgesſhip, their converſation, is in heaven. They are born from above; have their names written in heaven, in the Lamb's book of life: Being made free by the Son, they are free indeed. Their ſtock, their treaſure, their heart are in heaven: in heavenly things they trade; in good and perfect things that come from above: they ſet their affections on theſe things that are above, where Jeſus is at the right hand of God. Shortly ſhall THERE be their endleſs reſidence; they ſhall ſee the King in his beauty, and dwell in his preſence.—Canſt thou, my ſoul, inſtruct thy celeſtial lineage; ſpeak the heavenly dialect of cordial praiſe? Is the ticket, [147] the everlaſting covenant, laid up in my heart, as all my ſalvation, and all my deſire?

14. They are repreſented as an HOUSEHOLD and FAMILY a. How, being gathered, protected, and ruled by God, they dwell together in unity! How cloſely joi [...]ed in Chriſt; in God, their habitation! How bound and diſpoſed to promote one another's welfare and joy! They are the houſehold of God, made, collected, owned, provided for, employed, and governed by him to his own g [...]ry. They are the houſehold of faith. By the grace of faith they credit, and contend earneſtly for the doct [...]ne of faith once delivered to the ſaints. By theſe things they live; and in them be the life of my ſoul.

15. They are repreſented as CHILDREN of God b. By him they are adopted. Of him their new man is ſpiritually begotten and born. His image is engraven, his name called upon, and his Spirit put within them. Dearly he loves them. Every thing neceſſary for time and et [...]rnity, he provides for them. In every danger he protects; in every part of conduct, in every good word and work, he directs them: and for their faults, chiefly their ſtubbornneſs, he corrects them. Their prayers he hears; their ſuits he grants. They are heirs of God, and joint heirs with Chriſt. It is theirs to be humble, teachable, and obedient before hlm:—Theirs to inmitate him in mercy, in meekneſs, in holineſs, righteouſneſs:—Theirs to hate what he hates; to love what he loves:—Theirs to incline to abide in his family; dwell in his preſence; and ſeek after the moſt intimate fellowſhip with him. It is theirs to know, eſteem, love, delight in him, as their Father; and to take pleaſure in his word his ordinances, and people:—Theirs to be grieved and concerned when he is diſhonoured, or his church oppreſſed or polluted.—Are theſe things, my ſoul, found in thee? Am I certainly a child of God by faith in Chriſt Jeſus?

16. Saints are compared to BABES c. In themſelves how exceeding helpleſs, weak, and inſignificant! How expoſed to danger! but wonderfully protected and preſerved by God. In what imperfect degree, they [148] here poſſeſs all the graces of the perfect, the gloriſied ſaints! How native; how earneſt, their inclination to pray; to ſuck the ſincere milk of God's word! How carefully, by Chriſt, by his angels, and miniſters, are they watched, guided, and guarded! If not hindered by their peeviſh temper, how quick is their ſpiritual growth, about the time of their heavenly birth! How innocent, meek, harmleſs, and humble they are; How candid and ſincere in their faith; their love; their Chriſtian profeſſion, and holy obedience! Except, my ſoul thou become as a little child, thou ſhalt in no wiſe enter into the kingdom of heaven.

17. They are called SONS; HEIRS; FIRST BORN a. For a time indeed they continue in a low condition, and retain much of the Spirit of bondage; but ſolemnly are they ſeparated to the ſervice of God, as his peculiar property. How bleeed are they with all the beſt bleſſings of his righteouſneſs, his grace, and ſalvation. How princely and exalted is their dominion over the reſt of the world! What a ſubſtantial bleſſing and honour are they to them. How ſure and ſweet is their title to the everlaſting inheritance.—Rejoice, my ſoul, I am an heir of God, and joint heir with Chriſt: nor can ſins, nor devils, nor wicked men, diſinherit me. God is my Father, my tutor, my ALL. His covenant is my charter; thrice ſurer than heaven or earth.

18. They are called DAUGHTERS; VIRGINS; SISTERS of Chriſt b. How weak in themſelves! How expoſed to danger and infirmity! How engaging their ſpiritual comelineſs! How glorious their apparel of imputed righteouſneſs, implanted grace, and holy converſation! How ſingle their love to Jeſus Chriſt! How chaſte their adherence to him! How ſound and uncorrupt in the faith! How ſincere in their worſhip! How pure in their heart and life! How candid their care to avoid temptations to, and appearances of evil! How diſpoſed to bluſh at the beſt of their ſervices! Inferior, indeed, in every reſpect, they are to Chriſt; but being begotten of the ſame Father, children in the ſame family, they partake of the ſame human nature with him; [149] have his image on them; are nearly connected with, dearly beloved, and tenderly cared, and provided for, by him. They are daughters of Jeruſalem, children of Zion. In the true church, they are born; and by means of her ordinances and miniſters, is their ſpiritual birth accompliſhed. On her ſpiritual proviſion of goſpel-truths, and new-covenant bleſſings, they are nouriſhed. With the garments of ſalvation, DIVinely granted to her, they are clothed. In her they abide; and are governed, directed, protected, and perfected. If I am ſuch, why ſhould I wear the attire of an harlot? why whoriſhly turn aſide by the flocks of thy companions?—When, O my Brother, ſhall I find thee without, on thy great white throne, that I may kiſs thee, may embrace thee, and not be aſhamed? When ſhall I come to the Jeruſalem above, which is the mother of us all? When ſhall we, the ranſomed of the Lord, return and come to Zion, with ſongs, and everlaſting joy on our heads, and ſorrow and ſighing flee away?

19. They are CHILDREN OF PROMISE a. From eternity their birth, their life, their endleſs felicity, was promiſed to our adored Redeemer. Not by natural influence, but by the goſpel-promiſes and fulneſs thereof, are they ſpiritually begotten, born, ſuckled, nouriſhed, directed, ſupported, carried, healed, revived, reſtored, comforted, and ſanctified. And highly they eſteem and delight in the promiſes.—Let theſe thy words be found by me; let me eat them; and let them be to me the joy and rejoicing of my heart. Never let me forget thy ſtatutes, for by them thou haſt quickened me.

20. They are called Chriſt's SEED, the TRAVAIL of his ſoul b. By his infinite labour and ſuffering, and from his fulneſs of virtue and grace, they are brought forth unto God. His honour they repreſent; his name they continue; and to all generations, they are the joy and rejoicing of his heart. On the very ſubſtance of his perſon, his fleſh and blood, that he gives for the life of the world, he feeds and nouriſheth their ſoul.—Lord Jeſus, am I ſo dear to thee? am I the offspring of thy love; thy blood; thy grace? Deteſted then be my heart, if it love father, or mother, more than thee.

[150] 21. Saints are called BRETHREN (c), In the ſame purpoſe of God, all of them are choſen. All of them have God for their Father; the church for their mother; Chriſt for their elder brother. Their grace, their profeſſion, their practice, is ſimilar. Their love is mutual. They are Chriſt's brethren: they have one Father with him. They are ineffably near to him, and precious in his ſight. In ſo far as their finite nature admits, they ſhare with him in his grace, his office, and work. How quickly, my Lord, ſhall I hear thee ſay, "Inaſmuch as ye did it to the leaſt of theſe my brethren, you did it unto me."

22. They are Chriſt's BRIDE and SPOUSE a. In infinite kindneſs he chooſeth them for himſelf. Heartily and deliberately they accept of him, as their head and huſband. All their ſinful debt was charged upon him; and he, by his obedience and ſufferings, anſwered for it. Highly he loveth; faithfully he dwells in, tenderly he ſympathizeth with; ſufficiently he provides for; fully he protects them. How deep is his intereſt and concern in their perſons, graces, temptations, and troubles. How glorious is their intereſt in his perſon, his righteouſ [...]eſs, honour, and fulneſs. How highly they eſteem; tenderly they love; ardently they deſire; humbly they ſerve him; and hardly do they bear his frowns! How mutual is their joy and rejoicing over one another! How mindful are both of their marriage contract, the covenant of peace! By diſtinguiſhed fellowſhip with him, they become fruitful in the works of righteouſneſs. Openly, before angels and men, ſhall their nuptials, at the end, be celebrated. Then ſhall they enter into the palace of the King, and ſhall abide. "Bleſſed are they, who are called to this eternal marriage-ſupper of the Lamb;" and who [...] the Lamb himſelf maketh ready.—Bleſſed for ever be the Lord, that neither meanneſs, nor guilt, nor vileneſs, nor infamy, nor devils, nor death, could ſtop, or can break my marriage to him! He betrotked me to himſelf for ever; yea, betro [...]hed me to him, in righteouſneſs and in judgment, in loving-kindneſs and in mercies. Ye ſinful, ye unprofitable, ye infamous 646 [151] men, whoſoever will, let him come to the marriage.

23. They are compared to RETURNING PRODIGALS a. Receiving from God many noble endowments, time, talents, opportunities, how they ruſh into apoſtacy from him! and waſte theſe gifts in ſoul-runing fellowſhip with Satan and his agents! When by trouble, and by ſharp conviction, they are forced to conſider their caſe; nothing ſpiritually good they have, or can do. No more pleaſure in ſin, or in creatures, can they ſ [...]nd. Now the moſt urgent neceſſity, accompained with an attractive perſuaſion of God's all-ſufficiency and readineſs to help, determines them to attempt an humble return to him as their Saviour and Maſter, and a candid confeſſion of their ſin, and earneſt ſupplication f [...]r mercy. How the all-gracious Father, his bowels of compaſſion, yearn towards them! How, in their diſtant, their lothſome, their dreadful condition, he in mercy runs to meet them! With what arms of mercy he embraceth them! with what kiſſes of forgiving love he melts their heart, and determines it to a truly goſpel-repentance, and confeſſion of ſin! By the miniſtry of the word and Spirit, how graciouſly he decks them with the beſt robe of imputed righteouſneſs; adorns them with the gold-ring of his everlaſting favour, Spirit, and grace; feaſts and nouriſheth their ſoul with the ſweet, the tender, the all-fattening fleſh and blood of his ſacrificed Son! What unending joy now commenceth among divine perſons and holy angels; that fallen men, utterly loſt, as to ſafety, happineſs, or uſefulneſs, are recovered! thoſe dead in treſpaſſes and ſins are quickened, and eſpouſed to Chriſt!

24. Peeviſh ſaints much reſemble the prodigal's ELDER BROTHER b. Being DIVinely preſerved from the more ſcandalous crimes, and ſerving God from their youth, in a tender and unbleameable practice; how ſinfully they ſometimes fret at JEHOVAH'S ſovereign conduct, in giving newly-converted profligates ſurpriſing meaſures of grace, ſurpriſingly familiar intimacy with himſelf; while he rarely beſtows on themſelves, ſuch ſenſible experience of his love, as exhilarates their heart, [152] and determines them with pleaſure to talk of his goodneſs! Alas! ye froward, when will ye grow wiſe? ſhould your eye be evil, becauſe God is good? Do you well to be angry, that "where ſin abounded, grace did much more abound?"

25. The ſaints are compared to JUDGES a. Endowed with wiſdom, power, and authority, they ſet themſelves for the defence of the heavenly ſtatutes. By ſelf examination they judge themſelves, that they be not condemned with the world. By their ſound principals, and holy lives, they condemn the world that lieth in wickedneſs. At laſt they ſhall ſit as aſſeſſors with Chriſt in the [...]al judgment of evil angels and wicked men.—Shall this, Lord, be my honour, who have ſo often yielded to Satan, and defiled myſelf with his wicked agents on earth!

29. They are called WITNESSES b. Having taſted that the Lord is gracious; having heard his voice, ſeen his glory, and his mighty deeds; they bear witneſs, that he is God all-ſufficient, poſſeſſed of every perfection, and ſuited to every caſe. Having ſeen the Son, believed on him, and handled the word of life, they teſtify, that he is the DIVinely-ſent, the able, the everready and compaſſionate Saviour of the world. Having ſeen an end of all perfection, and felt the unſolidity and evil of the world, they declare, that "vanity of vanities, all that cometh is vanity and vexation of ſpirit." Having felt their heart, and ſeen their life, they atteſt the former to be "deceitful above all things, and deſperately wicked;" and the latter, in its beſt eſtate, but [...]ilthy rags. Having felt the virtue of Jeſus' word, they teſtify, that his "law is the truth; his goſpel the power of God unto ſalvation; his commandment ſpiritual, holy, juſt, and good." Faithfully they bear witneſs, even againſt themſelves. Boldly they often finiſh their teſtimony, reſiſt unto blood, ſtriving againſt ſin."—Abide, my ſoul, by the truth, and the truth shall make thee free.

27. They are compared to RICH MEN and NOBLES c. How honourably begotten of the "everlaſting Father, poſſeſſor of heaven and earth!" Chriſt, and all things [153] in him, are their wealth, their treaſure. How glorious their apparel of his righteouſneſs and grace! How ornamented with his Spirit, his love! How liberally educated at his ſchool, and taught to profit! How pompous their riding in his new-covenant chariot, on his white horſes, his evangelical promiſes, and in company with him their KING! They indeed love to work righteouſneſs; but live not by their labours, but on God, as their inheritance, their portion; on the delicate proviſion of Jeſus' fieſh and blood. How goodly their dwelling! the Moſt High is their habitation. How numerous their attendants; angels and men! How readily every thing works for their good! What burdens of labour, difficulty, and trouble, they can ſuſtain, without being rendered wretched or miſerable! How well they can forbear their full portion, till the end of time! How exalted their fellowſhip with DIVine perſons; with angels and ſaints! How the view of their wealth emboldens them to approach the throne of grace; the communion of ſaints; and the manſions of bli [...]s! and roughly to reſiſt temptations from ſin, Satan, and the world!—What am I, or what is my father's houſe, that God hath brought me hitherto; raiſed me out of the dunghill, and made me to ſit with princes!

28. They are called POOR or POOR IN SPIRIT a. Not only are they generally poor in worldly circumſtances; and all, in themſelves, deſtitute and deſpicable before God; but how unworthy, wretched, and polluted, in their own eyes! What ſtudents of contentment with a low condition in the world! With what humility, they look on all their righteouſneſs as loſs and dung; reckon themſelves leſs than the leaſt of all God's mercies; leſs than the leaſt of all ſaints; and the chief of ſinners! With what cheerful pleaſure, they live ſolely on the free, the ſovereign grace of God in Chriſt; and reckon it their great honour and happineſs, to be the eternal dyvors thereof!—Let greedy ſwords fight on for wealth; I can be poor: but, Lord, I beg to ſit, and ſup, and ſmile with thee.

29. They are compared to four and twenty ELDERS, crowned and ſurrounding the throne of God (c); becauſe b [154] of their gravity, their wiſdom, their power, and authority. They are a people near unto God, and employed in the moſt humble and unceaſing adoration of him. And is not their faith founded on the doctrine of the "prophets and twelve apoſtles of the Lamb?" Thrice bleſſed are the poor in ſpirit; for theirs is the crown of glory, the kingdom of heaven!

30. They are compared to HARPERS harping with their harps, and ſinging a new ſong, which none but themſelves can learn a. How ſkilfully; how ſweetly they ſing of mercy and judgment! Knowing that all things flow from redeeming love, and work for their eternal advantage; in ev [...]y thing they give thanks. How cordially; how pleaſ [...]ntly they praiſe their loving, their eternal FAIR; their endleſs ALL; in ſine, their GOD!—Am I redeemed; redeemed to him; redeemed with blood DIVine? O may I loſe my uſeleſs tongue, when it forgets to praiſe!

31. They are compared to MERCHANTS b. Chriſt the pearl of great price, the ſin [...] gold, the treaſure hid in the field of revelation, they ſeek out, buy, deliberately accept of, as their own; the gift of God to them. The truth they buy; deliberately credit; and, at the hazard of every thing dear in a world, retain. The time they redeem, they carefully improve, becauſe the days are evil. With wiſdom, with care, with pleaſure, with deſi [...]e, and hope of endleſs advantage, they deal in ſpiritual and heavenly things. With knowledge and deliberation, they commiſſion them by prayer; bring them home by faith; and receive them them with much affection, and joy of the Holy Ghoſt. Cheerfully they give their bill, their determined purpoſe, in his ſtrength, to render unto God thanks for all his mercies. Grace, glory, God himſelf, in all his fulneſs, is the ſubject of their traffic. Freely, without money and without price, is the heaven fixed rate of every commodity. Chriſt is their factor in the far, the heavenly, country. Prayers and ſupplications, with ſtrong cries and tears, are their letters of trade. Exceeding great and precious promiſes are their invoice; their bill of lading. DIVine ordinances are the port, the [155] exchange, the market, where they carefully attend. Faith in the promiſe is the ſhip, the porter, which brings home their goods to their ſoul. A conſcience purged in Jeſus' blood is their accomptant. Their underſtanding and memory are their journal and ledger. Self-examination is their inventory of their ſtock, their ſtating of accompts. Improving of grace received, in holy and beneficent exerciſes, is their ſale. Carefully ought they to keep diſtinct records of the true ſtate and frame of their ſoul, and of God's mercies to them, and their ſins againſt him. Speedily ought they to pay their vows, their bills of gratitude. As their trade proſpers or languiſheth, they ought to rejoice, or mourn.—Learn, my ſoul, this gainful buſineſs; this trade, making many, making all its uſers rich; this trade, that can never be hurt by the number of ſharers; this trade, for which diſappointments, ſtraits, poverty, and guilt, may be improved, as a qualification.

32. They are compared to SOLDIERS a. In the day of power, they are enliſted under Jeſus' banner; brought into the bond of his covenant; clothed with the livery of his imputed righteouſneſs, his implanted grace, and of an holy converſation; and armed with the whole armour of God, with the girdle of truth, the breaſt-plate of righteouſneſs, the shoes of ſettled goſpel-principles, the shield of faith, the helmet of the hope of ſalvation, the inſpired ſword of the Spirit, and the artillery of all prayer; which they are to keep undamaged, and ready on every occaſion. It is theirs to diſtinguiſh themſelves from others; to moderate their affections and care about worldly things; to ceaſe from their former ſinful and legal labours; and, with ſingleneſs of heart, with prudence, patience, ſubmiſſion, courage, care, and activity, to follow the Captain of their ſalvation in their reſpective ſtations; to know his word; without heſitation obey his command; endure hardſhip; eſpy the ſtratagems, watch the motions of ſpiritual enemies; improve every advantage againſt them; ſhew no pity to any of them; but, by means of Jeſus' death, believed with application, reſiſt Satan; crucify and kill the body of ſin, with its affections and luſts. Ye ſoldiers of the Lamb, [156] be ſtrong in the Lord, and in the power of his might; encourage yourſelves in your leader; in the certainty of your victory; and the reward of your warfare. Never deſert your DIVine, your gracious commander; nor his ſtandard of truth. Never yield to a ſpiritual foe; reſiſt the devil, and he will flee from you; reſiſt unto blood, ſtriving againſt ſin: count not your life dear unto you, that you may finiſh your courſe with joy; fight the good fight of faith; lay hold on eternal life. Though your enemies be many, be ſtrong, and lively, there are more with you, than with them: ſtronger is he that is in you, than he that is in the world.—Be then the day of war, the ſeaſon of my ſoul.

33. They are compared to WATCHMEN a. In their reſpective towers and ſtations they wait upon, and watch for God, more than they that watch for the morning. Carefully they obſerve the approach of ſpiritual danger, and cry to the Lord for relief. It is yours, ye ranſomed, to watch unto prayer, and other duties; to wait, to prepare for, and lay hold on every opportunity thereof; to watch in duty, keep your heart, in its diſpoſition and aims, becauſe out of it are the iſſues of life; and to watch for the anſwer of prayer, and fruit of good works. It is yours, to watch againſt the roaring lion, and his ſerpentine agents: to watch with Jeſus as your Lord, your defence, pattern, companion, and guide: to watch for him, coming in the Spirit, and in the clouds; for bleſſed are they, whom, at his coming, he ſhall find watching.—Liſten, my ſoul, the Maſter cometh; the Judge ſtandeth at the door; gird up thy loins; watch and be ſober: watch with him thy one hour of life: watch and pray, that thou enter not into temptation.

34. They are compared to WRESTLERS b. Being anointed with the Holy Ghoſt, and ſiſted in the view of angels and men, they wreſtle with profane perſons, teſtifying againſt, and oppoſing their wickedneſs, and patiently enduring their reproach and perſecution. They wreſtle with perſons heretical and erroneous; watching againſt their ſnares, refuting their error, and endeavouring to cenſure them on its account: They wreſtle with evil angels, and ſinful luſts: hating, reſiſting, crying [157] for deliverance from them, and ſtudying to have every inward corruption utterly deſtroyed. In humble and earneſt ſupplication, they wreſtle with God: taking hold of his ſtrength, pleading his promiſe, and relying on the blood and interceſſion of his Son, they inſiſt for his favours, and refuſe to let him go till he bleſs them.—Be thou, my ſoul, "ſtrong in the grace that is in Chriſt Jeſus." Let no diſcouragement drive thee from his mercy-ſeat. Fill thy mouth with arguments, even with thy need, thy guilt, thy perverſneſs; order thy cauſe before him.

35. They are compared to WALKERS a. Being DIVinely brought into Jeſus the way of holineſs, in which the way-faring man ſhall not err, in the ſight, in the company, under the awe, and with a regard to the glory of God; in the continued application of a Redeemer's blood; in the ſtrength of the grace daily received out of his fulneſs; under the conſtraining power of his love; they,—with great pleaſure and healthfulneſs, follow his pattern, obey his law, make progreſs in goſpel-holineſs, diſtance from ſin, Satan, and an evil world, meetneſs for, and nearneſs to the celeſtial glory. Being brought at laſt into the manſions of happineſs, they, with unceaſing pleaſure, peace, purity, honour and triumph, for ever attend the Lamb of God, in all his glorious diſcoveries of himſelf.—My ſoul, having "received the Lord Jeſus, walk in him; walk up and down in his name; walk humbly with thy God;" at laſt thou ſhalt walk with him in white; for in him thou art worthy.

36. They are compared to RUNNERS of a race b. Encompaſſed with ſo great a cloud, a multitude of witneſſes; animated by the example of Chriſt, and his now glorified followers; excited by the view of God, angels and men; they, in the moſt exact, thoughtful, laborious, and diligent manner, begin, proſecute, and finiſh their courſe of holy exerciſe. To ſucceed, my ſoul, begin it, as early as poſſible. Put on the light, the pliant robes of Jeſus' righteouſneſs and grace. Be thou wholly, chiefly thy joints, thy principles of action, anointed with the Holy Ghoſt. Lay aſide every weight of guilt, anxious care, and ſinful affection. And particularly, thy [158] evil heart of unbelief and thy predominant luſts. Beware of "ſurfeiting and drunkenneſs; be not highminded, but fear." Ever fix thine eye on Jeſus as thy way, thy pattern; on his law as thy rule; on his Spirit as thy guide; on death as thy goal; on endleſs felicity as thy prize. Stumble at no temptation, affliction, reproach, preſecution, deſertion, or inward weakneſs; but with integrity, vigour, and unwearied diligence, proceed in thy courſe; daily apply a Saviour's blood; grow in grace; abound in the work of the Lord.

37. They are compared to PILGRIMS or TRAVELLERS a. Finding no reſt for their ſoul on earth, they, at firſt, carefully conſider the coſt, the difficulty, the danger of their journey to heaven; wiſely they put on the light, the new, the defenſive, and unwaſting garments of ſalvation; and take to them the whole armour of God, for their ſafety againſt foes. Wiſely they receive Jeſus and his fulneſs, as their gold, their treaſure, to bear their expence. They receive his Father for their companion; his Spirit to be their guide; his word to be their director and compaſs; his love, his power, and promiſe, for their ſupporting ſtaff. Carefully they aſk for the good old way of holineſs; and continue walking therein: ſweetly they drink out of its wells of ſalvation; and refreſh themſelves, but not tarry in the inns of ordinances built thereupon. How DIVerſified is their condition! Now, their duty is pleaſant and eaſy; anon, it is rugged and difficult. Now, they enjoy fine weather of peace and proſperity; clear views of Jeſus countenance, wide proſpects of his lovelineſs and love; clear diſcoveries of the vanity of this world, of the happineſs of their preſent, and of the glory of their future ſtate: anon, they are diſtreſſed with cold winters of trouble, ſtorms of temptation, dark nights of deſertion and diſorder, that they know not what to do, or whither to go. How often fearfully pinched for proviſion! How often the wells of promiſes ſeem dry, and inns of ordinances are found empty! How often are they expoſed to the gazing, ridicule, and malice of carnal men! How often, by Satan and their luſts, haraſſed and robbed of their grace, or its evidence! How often tempted to turn back! But, [159] through every tribulation, they puſh forward to the city, the celeſtial kingdom, of God; and with ſo much more cheerfulneſs, if they enjoy the company of eminent ſaints.—May I "go from ſtrength to ſtrength, till I appear before God in Zion."

38. They are called STRANGERS and SOJOURNERS with God on earth a. How ſtrange to carnal men, is their ſtate of union and communion with Chriſt! How ſtrange their birth from above! their having God their Father! Chriſt their huſband! glorified ſaints their principal people! In what ſtrange; what celeſtial country, are their portion, their inheritance, their hopes, their affections, their thoughts, their deſires! With what ſtrange robes of DIVine righteouſneſs, implanted grace, and goſpel-holineſs, they are decked! What ſtrange armour of God they have put on! How ſtrangely they ſpeak the ſpiritual language of prayer and praiſe! pour out their hearts, behave as becometh the high calling of God! walk with Father, Son, and Holy Ghoſt, whom the world ſee and know not! feed on the ſtrange proviſion of Jeſus' perſon, righteouſneſs, and benefits! How employed in the much-unknown labour of numbering their days; of conſidering their laſt end; of ploughing up the fallow-ground of their heart; of ſowing to themſelves in righteouſneſs; of buying without money and without price; of denying and loathing themſelves; of warring with principalities, powers, and ſpiritual wickedneſs; of renouncing the profit, pleaſure, and honour of this world; of extracting good from evil, and ſweet out of bitter; of loving their mankind-enemies, and rendering them bleſſing for curſing! How unſatisfactory their outward enjoyments! What a gazing ſtock to the men of this world! And how deſpiſed, reproached, and haraſſed by them!—Be content, my ſoul, it is enough that God hath ſworn, "I will never leave thee, nor forſake thee." In all, my ſtraits, he is a preſent help. In all my affliction he is afflicted, ſo he is my Saviour.

39. They are called BUILDERS b. According to the rule and line of God's inſpired word, they, by faith, lay themſelves and their whole ſalvation upon Chriſt, [160] the foundation laid in Zion; and in his ſtrength, build up themſelves, in their moſt holy faith and goſpel converſation; adding one degree of grace, one good word and work to another: and build up the church, by elucidating DIVine truths; winning ſouls to Chriſt; ſpreading abroad the ſavour of his name; and lifting up his praiſe.—So build, my ſoul, and thou ſhalt be able to finiſh.

40. They are compared to THRESHERS, or THRESHING INSTRUMENTS a. In Jeſus' ſtrength, and by repeated acts of faith and hope, of repeutance and love, of humility and ſelf-denial, they, by little and little, conquer their ſpiritual enemies, and bring down the mountains of wicked men, evil angels, ſinful corruptions, manifold dangers and difficulties, which ſtand in their way of ſerving the Lord, or enjoying fellowſhip with him. Aſtoniſhing! ſhall worm I beat them ſmall as duſt? Let me then rejoice in the Lord, and glory in the holy One of Iſrael.

41. They are compared to STEWARDS b. To their peculiar care hath God committed the vineyard of their own heart, and ſtation in the world and church. A variety of gifts, graces, ordinances, and opportunities hath he beſtowed upon them, to be improven according to the rule of his word. Solemnly hath he charged them to be faithful, and to ſtudy the welfare of others; quickly he will call them to account for their conduct; and righteouſly will he reward them according to their works.—How quickly, my ſoul, ſhall he cauſe me give an account of my ſtewardſhip; for I muſt be no longer ſteward! Are all my accounts clear, and balanced with Jeſus' blood?

42. They are compared to SERVANTS c. How ſolemnly are they engaged! How deeply obliged to ſerve the Lord Chriſt, in whatſoever he ſhall command them! With what lowlineſs of mind, what faithfulneſs, gratitude, and evangelical reſpect to the recompence of reward, are they to do the will of God in all things! It is yours, ye redeemed, to remember that all your gifts, your graces, are from God, and to be uſed to his glory; and to reſolve upon giving him an account thereof.—Bore [161] mine ear, O JEHOVAH, to thy door-poſt, that I may ſerve thee for ever. In, and after, keeping thy commandments, there is an exceeding great reward.

43. They are called INHABITANTS OF THE GARDENS a. Being aſſociated into particular congregations and worſhipping aſſemblies, they make an open, a continued, a ſtedfaſt profeſſion of Jeſus' truth; and with conſtancy, delight, and diligence, they attend upon, and improve his ordinances; and are chiefly buſied in keeping and cultivating their heart and converſation.

44. They are compared to FARMERS OF VINEYARDS b. To them hath God, in a ſubordinate reſpect, committed the vineyard of their own heart and of his church; and to their advantage the fruitfulneſs thereof greatly redounds. It is therefore theirs, carefully to keep their vineyard; to watch over themſelves and their work; to labour earneſtly, in denying ungodlineſs and worldly luſts; and in living ſoberly, righteouſly, and godly in this preſent world. It is theirs to ſtudy regularity and diſtinctneſs in their religious courſe. It is theirs to improve every event, every faculty, and gift; to prune off every luxuriance, mortify every luſt, avoid every doubtful and dangerous practice; and by a believing dependence on the tree of life, in the midſt of the paradiſe of God, to prop every good word and work. It is theirs to promote the purity, peace, and proſperity of the church, and to render unto Chriſt, the principal, the ſupreme glory of all they are, and do:

45. Saints are compared to SLAVISH KEEPERS of other mens vineyards, to the neglect of their own c. How often are they, by their mother's children, their indwelling corruptions, and hypocritical profeſſors, forced and decoyed into a baſe ſubmiſſion to human impoſitions, in the ſervice of God; to ſinful and carnal courſes; to too eager interfering with worldly affairs, or with ſpiritual things in a ſelfiſh and carnal manner! How often, is their watchfulneſs over their heart, their reſiſting and mortifying of their luſts, their due cheriſhing and exerciſing of their grace, hereby ſinfully and ſhamefully prevented! How often doth their being in public office, in [162] church or ſtate, occaſion much ſinful neglect of perſonal piety!

46. They are repreſented as CARRIED ones a. Being lame in themſelves, Jeſus apprehends them, takes them up, and in the chariot of his covenant and church, and on the white horſe of his goſpel-promiſe, and in the hand of his providence, and on the ſhoulder of his power, and in his boſom of intimate fellowſhip, and in his heart of endeared affection and care, notwithſtanding their manifold filthineſs, provocations, and infirmities, bears them up under every burden; bears them out againſt every oppoſition; bears them on in the courſe of their duty; bears them in to the throne of grace; and home to their eternal reſt.

47. They are repreſented as HIDDEN ones b. How unknown to the world, and even to themſelves, is their excellency; their gracious ſtate; their ſpiritual attainments: and eſpecially their future glory! How hidden,—how ſecret favours, are their election, their regeneration, their pardon, acceptance, adoption, and inward comfort! How ſecretly; how myſteriouſly and ſafely are their perſons, their ſtate, their life, their portion, and treaſure, laid up in the word, the heart, the hand, the life, the honour of Chriſt, and of God in him!

48. They are repreſented as SEALED ones c. By electing love, by effectual calling, by their juſtification, and by the daily influence of his Spirit, they are highly honoured of God, and appropriated and confirmed to his uſe; and diſtinguiſhed from the world. Safely hid and preſerved in Chriſt Jeſus, how graciouſly are they enabled to make an open confeſſion of his truth! How often protected from common calamities! How marvellouſly ſaved amidſt eminent troubles!

49. They are called UPRIGHT ones d. How their heart, their affections, tower towards God, and heavenly things! With what candour they ſtudy to be what they ſeem! and to live without allowed guile! to be univerſally ſincere in their behaviour towards God and men!

50. They are called WISE MEN e. Being inſtructed [163] by Chriſt, they make the beſt choice, chooſe for their portion the whole fulneſs of God; purſue the beſt courſe, follow after the prize of the high calling of God in Chriſt Jeſus. They walk in Chriſt, the beſt way; and with God, the moſt excellent companion. They eſpouſe Chriſt the beſt huſband; and live on his fleſh and blood, the moſt wholeſome and nouriſhing proviſion. Being acquainted with the myſteries of God's word and providence, taught of God to profit, made wiſe unto ſalvation, and learned in every ſtate therewith to be content, they intend the moſt noble end of his glory, and their own happineſs; and proſecute it in the beſt manner, and by the moſt proper means.—Haſt thou, my ſoul, ſo learned Chriſt?

51. They are compared to STRONG men a. Being ſtrengthened in and by the Lord Jeſus, they can bear heavy burdens without repining; can walk in God's way without wearying; run in the path of his commandments without fainting: can attack and conquer the ſtrongeſt corruptions; reſiſt the devil; overcome the world; and bear rule over their own ſpirit.—Rejoice, my ſoul, I can do all things through Chriſt ſtrengthening me.

52. They are repreſented as CARNAL men b. Alas! what power hath their remaining carnal corruption over them! How much they fulfil their ſinful luſt! How compaſſed with fleſhly infirmities! How ſadly are their hearts attached to worldly things! What envy, ſtrife, and contention, too often abound with them!—Truly the law is ſpiritual; but I am carnal, ſold under ſin.

53. They are repreſented as FOOLISH c. Alas! how often they miſtake their way; neglect their duty; act contrary to God's honour, and their own intereſt; grieve their friends, and pleaſe their enemies! How often they act without thought; complain of, or praiſe, what they know not! How often have I been brayed in the mortar of adverſity; yet hath not my fooliſhneſs departed from me!

54. They are repreſented as CAPTIVES, ſold under ſin d. How often do Satan, and their luſts, prevail [164] over them; drag them from God and their duty, and into the ſlaviſh ſervice of ſin! How they buffet them for the leaſt refuſal! How they abuſe and maltreat their ſoul!—Bleſſed be the Lord, who bringeth back his captives, even when, with ſtupidity and unconcern, they are like men that dream. Quickly, O my ſoul, ſhall the prey be taken from the mighty, and the lawful captive be delivered.

55. They are repreſented as PRISONERS a. How often are they ſhut up and confined in the priſon of trouble; of prevailing corruption; of fearful temptation; of dark deſertion! How are their ſhameful crimes evidenced; and their ſouls connected with the baſeſt companions! How are their light, their liberty, their honour, their happy fellowſhip, their ſpiritual warmth and comfort taken from them! Is it not thine, O Jeſus, to bid us go forth and ſhew ourſelves? Is it not thine, with the key of thy promiſe, and by the power of thy grace, to open our priſon-doors, and bring us forth, that we may glorify thy name?

56. They are compared to KILLED and CRUCIFIED men b. O the killing providences! the deſtructive, rage of inward corruption! the violent temptations of Satan! the perſecutions of the world, with which they are tryſted! They are crucified with Chriſt; in his death he repreſented them; and by the application of his atonement to their conſcience, is their old man, their inward corruption, gradually and painfully mortified. They are crucified to the world, and it to them. Gradually, and not without paln and ſhame, are they weaned from the world as a portion, or any neceſſary part of it, and as dead malefactors are they deſpiſed by the men of it.

57. They are compared to DYING and DEAD men c. Not only are they worthleſs in themſelves, mortal in their bodies, and plagued with an inward body of death; but by the application of Jeſus' righteouſneſs and grace, their relations to the broken law, as an huſband and governour; to Satan, as a prince and father; to ſin, as a pleaſure and trade; and to the world, as a portion and treaſure; are deſtroyed, and finally cut off. Hence they ceaſe from ſinful works; and from going about to eſtabliſh [165] their own righteouſneſs: and are buried together with Chriſt; ſhare the ſweet repoſe that flows from his death; in conſequence whereof they riſe to newneſs of life.

58. They are repreſented as LIVING men a. O the myſterious inward motions of their heart! O their agreeable breathing and deſiring after Chriſt, and living by faith on him! O the ſweet light, liberty, pleaſure, and other enjoyments of which they are made capable! How manifold their frames! How various their relations to Chriſt and to one another! And how they work out their ſalvation with fear and trembling!—Lord, may I live and praiſe thee.

59. They are called a REMNANT b. How few in compariſon of the reſt of mankind! How often they chiefly conſiſt of the poor and dregs thereof! How often are they wonderfully preſerved, when the wicked are cut off!

60. They reſemble ISSAC c. They are the ſpiritual, the promiſed ſeed of Abraham; the ſpecial, the diſtinguiſhed ſeed of Heaven, the offspring of Jeſus' interceſſion. By means of the promiſe, and notwithſtanding inſuperable-like difficulties, they are ſpiritually conceived and born. How delightful a joy and rejoicing to God their Father, and to their mother the church! Being mercifully recovered from death, by the ſlaughter of God's provided burnt-offering, they love not their lives in oppoſition to his will. How fadly haraſſed by their baſtard brethren! But being heirs, they at laſt enter in to poſſeſs all the fulneſs of God.

61. They are compared to JACOB d. Being freely choſen to ſalvation, they ſtrive to enter in at the ſtrait gate of union to Chriſt, and renovation of their nature; and ſtruggle for glory, honour, immortality, eternal life. Being bleſſed in the robes of Chriſt, their elder brother's imputed righteouſneſs; guarded of angels; highly eſteeming their ſpiritual birthright and bleſſing; they wreſtle with God, and alſo prevail: and through manifold tribulation and death, go to the everlaſting land of promiſe.—Call thyſelf, even now, my ſoul, by the name [166] of Jacob: ſubſcribe with thine hand unto the Lord; and ſirname thyſelf, by the name of Iſrael.

62. They are compared to DAVID a. Being exalted from the loweſt degree, they ſit with the Prince of the kings of the earth. Wiſely they conduct themſelves: though ſtriplings and weak in themſelves, they are ſtrong in the Lord, and in the power of his might; and notwithſtanding fearful guilt, and difficulties innumerable, they are more than conquerors through him that loved them.

63. They are like unto LAZARUS in the parable b. How generally poor and contemptible, in the view of the great men of the world! How often the brutal creation work together for their good! At death, how readily angels convey their ſouls to the heavenly manſions, where the damned inhabitants of hell have acceſs to know their glory, and fruitleſsly wiſh the leaſt ſhare of it!

64. They compare themſelves to BEASTS c. For, O the ſtupidity, earthlineſs, filthineſs, perverſeneſs, miſchievouſneſs, unſightlineſs, which they diſcern in themſelves!—Lord, what a monſtrous beaſt, a wretched ſyſtem of beaſts, am I before thee! "Nevertheleſs I am continually with thee; thou holdeſt me by my right hand: thou wilt guide me with thy counſel while here, and afterward bring me to thy glory." O let thy robes of ſalvation remove my unſightlineſs; thy blood waſh out my filthineſs; thy inſtruction remove my ignorance and folly; thy Spirit undo my earthlineſs and carnality; thy love ſhed abroad in my heart, root out my ſtubbornneſs and malice!

65. They are compared to FOWLS OR BIRDS d. How DIVerſified are their caſes and frames! The converſation of ſome, how tender and comely! Of others, ah, how carnal and unſightly! How, being ſupported by the air, the influence of the Holy Ghoſt, they mount and move among heavenly things! How expoſed to ſtorms and wants! By what amazing inſtinct, they take up, and return to, their reſt in the perſon, the offices, relations, righteouſneſs, and love of Chriſt, the tree of liſe, the unconſumed buſh, and the rock of ages! Under the ſhadow [167] of his protection and promiſe, how ſweetly they ſometimes ſing!—O when ſhall the ſweet ſinging of birds, the ranſomeds full concert, of Hallelujahs and Hoſannas, come!

66. They are compared to EAGLES a. How glorious; how royal their ſpiritual dignity among men! How ſolid their knowledge of the moſt dazzling, the moſt deep, and diſtant things! Renewing their ſtrength and beauty after ſpiritual decays, and carried by Jeſus their parent, how unweariedly, on wings of faith, of love, and holy deſire, they mount up towards God; comfort themſelves in him; make him, the munition of rocks, their habitation, from whence they overlook clouds and ſtorms of trouble! How earneſtly they eſpy and deſire the preſence, and feed on the ſlain Lamb of God! grovel no more, my ſoul; ariſe fly away to Jeſus, to the crag of the Rock which is higher than I.

67. They are compared to DOVES b. How weak and timorous in themſelves! but being juſtified in Jeſus' righteouſneſs, and ſanctified by his grace, how comely! How pure in their new nature and ſpiritual feeding! How harmleſs, loving, and affectionate! How chaſte their deſire toward Chriſt! How fruitful in good works! How great their delight in fellowſhip with him, and his people! How tenderly they weep over his death! How inconſolably thy mourn for his abſence! How diligently they endeavour to gain others to his cauſe! How ſwift; how high; how heavenly, their motions of faith, love, and holy converſation! how ſweet; how ſafe their abode in the ſecret place of Jeſus' purpoſe, promiſe, righteouſneſs, power, and love! How they fly to him in every time of danger!—May my life, my laſt end, be like theirs! May I be "a dove in the valley, mourning for mine iniquities."

68. They compare themſelves to OWLS c: becauſe of their uncomelineſs in themſelves; their love to darkneſs; their mournful and unpleaſant cries; and becauſe they are ſo forſaken, contemned, and hated by others in the world.—On earth, Lord, am not I as a pelican of the wilderneſs, and owl of the deſert? O when ſhall [168] I be with thee! be like thee, by ſeeing thee as thou art!

69. They compare themſelves to a SPARROW on the houſe top alone a. For alas! how weak and inſignificant in themſelves! How ſolitary and unſettled their condition!—Be, Lord, what I will; let thy houſe be my habitation.

70. They compare themſelves to chattering CRANES and SWALLOWS b. How mournful their lamentations! How broken their notes of praiſe! How ſtrangely varied their ſpeech! Sometimes like cranes they roar; anon like ſwallows they peep, and ſpeak as it were out of the duſt.—Lord, who knoweſt my brutal language, my whiſper, my roaring, let my groans, my cries, come up with acceptance on thine altar; for how can I ſing thy ſong in a foreign land!

71. Saints are compared to CHICKENS c. How weak and inſufficient in themſelves! How expoſed to danger, contempt, treading down, and deſtruction! But, how kindly called, warmed, comforted, protected, and provided for, by the Son of God! How ſagaciouſly they diſcern his voice, and follow him! How ſweetly they eat and drink out of his fulneſs! and lift up their heads and hearts in his praiſe!

72. They are compared to LIONS d. How great their influence in the world; their ſpiritual royalty; their ſtrength; their boldneſs and courage; and their conqueſt of ſin, Satan, and the world! How eminent their gratitude, and their mutual affection! How compaſſionate to penitent and ſubmiſſive ſinners! And how often dreadful to the ſpirits of wicked men!—Inveſted with thy righteouſneſs, O Jeſus, let me towards God, angels, and men, be "bold as a lion, that turneth not away for any: let me tear the arm, and the crown of the head," of every indwelling luſt and ſinful practice.

73. They are compared to a COMPANY OF HORSES in Pharaoh's chariots e. Being choſen from among men, to everlaſting honour and happineſs, they are bought with the infinite price of Jeſus' blood; they feed on the fruit of the earth, the fineſt of the wheat; on his [169] perſon, righteouſneſs, and benefits; on all the fulneſs of God. By JEHOVAH, by his angels, and miniſters, they are cared for, and attended. How richly ornamented with his righteouſneſs and grace! How comely; how ſtately; majeſtic; ſtrong; courageous; and eſteemed of their Lord! How tamed, and broken in heart, by his Spirit! In the eaſy yoke of his law; in the chariot of his church; and with the bands of his love; how beautifully and regularly yoked together! And with what order, harmony, cheerful alertneſs, and ſpeed, do they honour him; running a race of holy obedience, fighting his battles with Satan and their corruptions; and being the means to ſpread his fame, and enlarge his conqueſts on earth! Art thou, my ſoul, the Lord's goodly horſe in the battle?

74. They are compared to HARTS or HINDS a. In their new man, how pure, lovely, pleaſant, loving, and grateful! How expoſed to danger and trouble! How inveterate the enmity between them and the old ſerpent, and his ſeed! How fearfully theſe faſten upon their ſoul, amidſt carnality, and ſpiritual ſloth and deadneſs! And how hardly they get rid of them! When hunted by theſe perſecutors, how ardent is their deſire of ſpiritual refreſhment from Jeſus' fountain of life! In his ſtrength, and as ſwiftened by his grace, how gloriouſly they overleap, and overcome every tribulation, every difficulty! How JEHOVAH'S voice aſſiſts them in bringing forth their good works, and young converts!

75. They are compared to OXEN and CALVES, fatted in the ſtall; or of the yoke b. How richly they ſeed on Jeſus fulneſs in the ordinances of his grace! How harmoniouſly they unite in bearing and obeying his law, and promoting his ſervice! How patient, hardy, and laborious! Under his diſtinguiſhed influence, how freſh, comely, and abundant their grace! How beautiful, edifying, and cheerful their converſation! Shine forth, O Sun of righteouſneſs, on my ſoul: ſo ſhall I grow up, be fat, and full of ſap; and ay be flouriſhin.

76. They are called Chriſt's SHEEP and LAMBS c. Being choſen, purchaſed, formed, fed, and owned by [170] him, how noted their righteouſneſs; their purity; patience; innocence; and uſefulneſs! On what wholeſome paſtures of God's truth and fulneſs they ordinarily feed! How they know and obey Chriſt's voice! reſt under his ſhadow, in the noon-tide of trouble! follow his example! mutually love, and, in the fold of his church and worſhipping aſſemblies, aſſociate together! And how fruitful in good works! and in winning others to him! How expoſed to danger, diſeaſes, and ſtorms! How apt, of themſelves, to feed on the rot-graſs of ſinful corruptions, and carnal enjoyments! How apt to follow bad example, and go aſtray from the paſtures, and paths of their great Shepherd!—Lord, give to me eternal life; and ſuffer none to pluck me out of thy hand.

77. They are compared to LOST SHEEP RECOVERED a. Finding them by nature afar off, and wandering from God on mountains of iniquity, of vanity, and worldly enjoyments, Jeſus, by the conviction and illumination of his word and Spirit, ſeeks them out, lays them on the ſhoulders of his power and love, and with great joy, brings them into his new-covenant ſtate. When afterward they wander into ſins and ſnares, he ſends forth his light and his truth, to find out, lead, and bring them back. By repeated reproofs, corrections, convictions, and diſplays of his glory, he ſeeks them out and apprehends them; and in his arms of mercy, and boſom of love, he bears them home to himſelf; and at laſt to the manſions of bliſs.—Lord, when I have wandered till I know not where to find myſelf, do thou ſeek and find me; recover, lead, bear, and carry me.

78. They are compared to a newly waſhed FLOCK OF GOATS, on mount Gilead; whereof every one beareth twins b. Notwithſtanding their remaining corruptions, how beautiful are they, as waſhed in Jeſus' blood! On what rich, high, and heavenly paſture of his promiſe, perſon, and fulneſs, they feed! How marvellouſly they travel heavenward! and climb to God's throne in queſt of their proviſion! How even ſhorn, having put off the old man with his deeds! What living, reaſonable, and acceptable ſacrifices to God through Jeſus Chriſt! [171] And how uſeful and medicinal to men is their holy converſation!

79. Young ſaints are likened to KIDS a. Whatever livelineſs and beauty appear about them; yet there are ſad remains of filthineſs, weakneſs, folly, ignorance.—To remove this, my ſoul, feed thyſelf, beſides the ſhepherds tents, in the goſpel-ordinances of Chriſt.

80. They compare themſelves to DOGS b. What inſignificancy; filthineſs; miſchievouſneſs; uſeleſs, and hurtful noiſe; and readineſs to relapſe into ſins once repented of, they diſcern in themſelves!—"Truth, Lord, I am a dog: but do not even the dogs eat of the crumbs which fall from their maſter's table?"

81. They are required to be wiſe as SERPENTS c. Carefully ought they to watch againſt every danger; turn away their ear from all flattery and temptation; ſeize every opportunity of aſſaulting their ſpiritual foes; wiſely ſecure their head and heart from every imminent hazard; and forcibly vomit up, by repentance, their ſinful poiſon, when they go to drink out of God's refreſhful wells of ſalvation.

82. They compare themſelves to TOSSED LOCUSTS d. How inconſiderable in themſelves! How few their months! How ſhort their mortal life! How often employed in evil! How toffed to and fro with blaſts of trouble!—When, Lord, ſhall my five months of ſin and wo be gone, and never dying glory come!

83. They are compared to WORMS e. How earthy in the origin, the reſidence, the food, and the return of their body! In their own view, how mean, weak, inſignificant, and earthly-minded are they! their belly and ſoul cleaveth to the earth: and how expoſed to ſuffering and contempt!—Thrice ſtrange! are worms redeemed by blood DIVine, and to be for ever filled with all the fulneſs of God!

84. They are compared to GOOD FISHES f. In the ſea of this world, their outward man liveth and moveth;—their new man in the ſea of Jeſus' love: for ſcales they are adorned and protected with his imputed righteouſneſs and imparted grace; by their ſins of faith and [172] love, they balance their motions, and ſwim againſt the tides of corruption and trouble: and how vigorouſly, even now, they preſs towards heaven their native abode! The end cometh, when, while others are taken in an evil net, and caſt away into unquenchable fire, they ſhall be gathered together, and by angels carried into Jeſus' palace; that they may be to him a ſubject of everlaſting pleaſure and joy.

85. They are compared to TREES a. Being planted in the ſoil of the new covenant, rooted and grounded in Chriſt, watered by the river of his love, his Spirit, his word, and ordinances; in what comely, high, and flouriſhing manner they grow up, and become fruitful in unſading leaves of profeſſion, and uncorrupting fruit of good works! How they tower heavenward, and are a protecting ſhadow and fence to the reſt of the world! They are trees of righteouſneſs, immoveably rooted in Chriſt, as the Lord their righteouſneſs; from whom proceeds their fruits of righteouſneſs, to the praiſe of his glory.

86. They are compared to the CEDARS of Lebanon b. Being deep and firmly rooted in the rock Chriſt, and his unchangeable covenant, how full they are of ſpiritual ſap! How high their growth towards heaven! How ever-flouriſhing, precious, fragrant, comely, and ſtrong in the Lord! How uſeful materials to erect the inviſible church, the true temple of God! How protecting a ſhade, to the ſinners around, from the temporal judgments of Heaven!

87. They are compared to OAK and TYLE trees c. How ſtrong, laſting, uſeful, and fruitful in their kind! Suppoſe the winter-ſtorms, the ſcorching drought of temptation, deſertion, prevailing corruption, heavy trouble, and bloody perſecution, ſadly wither their outward condition, their converſation, or even their gracious exerciſe, yet, a ſubſtance of grace and ſeed of glory remaining in them, they ſhall, in the ſpring-tide of renewed DIVine viſits, of death, and of the reſurrection, revive and flouriſh as an herb.

88. They are compared to FIR and PINE trees d. [173] Out of what barren ſoil of a natural ſtate, do they originally ſpring! And in what a barren world, they here ſtand! Yet how upright! how tall! how comely in Chriſt! How free from knotting corruptions, and ſcandalous crimes! How uſeful and refreſhing their ſhadow and influence! How unfailing! how plentiful their gracious ſap, which renders them verdant, in the winter of trouble and death!

89. They are compared to BOX-trees a. In reſpect of their new man, how excellent and uſeful! How ſavoury their converſation! How protecting and refreſhful their ſhadow! their inſluence!

90. They are compared to SHITTAH-trees or ſhittimwood b. How rare! how excellent! how ſubſtantial, ſtable, and perſevering in grace! Their hearts are an ark, a repoſitory for God's law. Their perſons are altars of incenſe; on which the ſacrifices of prayer, praiſe, and good works, are through Chriſt offered up unto God.

91. They are compared to WILLOW-trees c. Being planted by the rivers of water, having a fixed communion with the love, the blood, the Spirit, the promiſe of God, how quickly, how pleaſantly they grow up in grace, as his influences are plentifully enjoyed! Without theſe indeed, they could but wither and fade; but with them, how ſteadily they continue in their holineſs and profeſſion, while, by the ſtorm or drought of perſecution, temptation, trouble, and death, hypocrites wither and periſh!

92. They are compared to PALM trees d. At firſt, how weak is their faith! their hope! their love! Yet how ſtraight, bending upward to heavenly things! How myſteriouſly their vital juice is repoſited in Chriſt their head! How delicious their fruit! their goſpel-holineſs! The more high and heavenly they become, the more abundant is their good fruit; and their refreſhful ſhadow and influence. In mutual love, and conjunct profeſſion of truth, how they cleave one to another! never do they utterly fade, nor caſt their leaves of an holy profeſſion, and outward Chriſtian converſation; [174] but when eminently warmed by the Sun of righteouſneſs, watered by the river of life, and loaded with manifold troubles, how mightily they flouriſh and grow! How uſeful in building the church! and in the peace and victory obtained for them by Chriſt, how ſhall they, as with palms, with emblems of conqueſt and peace, in their hands, for ever triumph!

93. They are compared to MYRILE-trees a. In their ſpiritual condition and attainment, how DIVerſified! The perſons and converſation of all, how fragrant! how precious and excellent! How they proſper in the fat ſoil of fellowſhip with God and his ſaints! and in the low bottom or valley of ſelf abaſement, and trouble! How infallibly they retain the ſap of grace, and leaves of profeſſion, till the end! How choice their fruit of love to God and their neighbour! Is it not from thee, O bleſſed Man among the myrtle-trees, that our ſap, our fruit is ſound

94. They are compared to POMEGRANATE-trees b. How rarely to be found! and only in Chriſt's garden, the church! How DIVerſified their condition, and degrees of grace! How upright, and heavenly minded! How abundantly do, eſpecially ſome, bring forth the ſweet, the pleaſant, refreſhful, and nouriſhing fruits of holineſs!

95. They are compared to [...]IG trees c. How early! how abundant and excellent are their fruits of faith, hope, repentance, love, humility, reſignation, ſelf-denial, zeal! How extenſive and comely their leafy pro [...]eſſion, that flows from, and follows their principal, their inward fruit! How neceſſary are cutting convic [...]ions and trouble, to forward the ripening of their product! The longer they are plunged in waters of adverſity, how often they bear up the better!

96. they are compared to OLIVE-trees d. Upon the bleſſed mountain, upon Chriſt, his church, and his ordinances, how beautifully they grow in grace! How choice, verdant, and durable! How richly laden with the wholeſome, the ſweet, the gracious and uſeful fruits of holineſs; which make their face to ſhine!

[175] 97. They are compared to VINES a. Weak and uſeleſs in themſelves, but leaning on Chriſt their ſupporter, to what diſtinguiſhed height, of holineſs and profeſſion, they grow! What pleaſant, exhilarating, and nouriſhing fruits of righteouſneſs, and which muſt be fitted by preſſing troubles, do they bring forth!—Haſt thou, my ſoul, this fruit, that "cheereth the heart of God and man?

98. They are compared to INGRAFTED BRANCHES b. Being powerfully cut off from the corrupt and killing root of fallen Adam, as their covenant-head, they are, with DIVine care and wiſdom, united to Jeſus Chriſt as their root, that on him the whole weight of their perſons and ſalvation may depend. By him they are ſupported in all their trouble. From him they receive all that grace and glory, which render them holy or happy.—By the moſt intimate and conſtant fellowſhip, abide in him, my ſoul; ſo ſhall I bring forth much fruit. Let me never cleave to him, as an ivy, by mere outward profeſſion, leſt he pluck me away, and caſt me into eternal fire.

99. They are compared to PLANTS c. In Chriſt and his new covenant they are ſown, and planted in the likeneſs, and by ſharing the virtue, of his death; and from the ſeed of the Spirit and promiſe, ſown in their heart, doth their grace proceed. How often, and how eaſily are they injured! How quickly trodden down and ruined, if expoſed to Satan and their corruptions! Being tender and weak in themſelves, how carefully muſt Jeſus and his miniſters wait on, water, and hedge about them, to promote their ſpiritual growth!

100. They are compared to FLOWERS, OR PLOURISHING HERBS d. Rooted and grounded in Chriſt, partaking of his nouriſhing virtue, warmed with his ſolar heat, watered by his Spirit, they, under his ſhadow, grow up, appear freſh, fragrant, and beautiful; increaſe in grace; and perfect holineſs in the fear of the Lord. O their delightful comelineſs, in the morning of converſion, of renewed manifeſtations, of entrance on the eternal ſtate, and of riſing from the grave!—Let thy dew, adored Jeſus, cauſe me grow up as the lily, ſpread my roots, and caſt abroad my ſmell, as Lebanon.

[176] 101. They are compared to LILIES among thorns a. Amidſt wicked men, that daily moleſt them; amidſt troubles, that daily ha [...]aſs them; how delightfully they, weak in themſelves do, by multitudes, ſpring from Jeſus their root! How pure, comely, quick grown, and tail in grace! How open towards heavenly, and ſhut towards earthly things, is their heart! How fruitful are they in good works! and in converting others! What a ſweet ſavour of Chriſt in the world! The higher their ſpiritual growth, the more they hang down their heads in humility, ſelf denial, and holy bluſhing. When arrived at their glory, how quickly they diſappear, pluckt by death!

102. They reſemble MANDRAXES b. How meek, cool, and pacific, their ſpirit! How beautiful, ſavoury, and acceptable to Chriſt and his Father! By fervent prayer, by earneſt deſire, how they promote the diſcov [...]ries of his love! By their lively and fruitful converſation, how they provoke one another to love, and to good works! Nevertheleſs, if left to themſelves, how ſlothfully they ſleep, and ſinfully ſleepen one another!

103. They are compared to GROWING CORN, or WHFAT c. Amidſt tares of wicked men and vile corruptions, how, ſeeded with the grace and good word of God, watered with his blood and Spirit, and warmed with his redeeming love, they gradually grow up, bearing precious fruits of righteouſneſs, to the glory of God and the profit and ſupport of men! By mortification of their luſts, how carefully ought they to be weeded and purged! How capable, through Chriſt, to endure winters and ſto [...]ms of affliction! When ripe, how ſolid in knowledge! in experience! How their roots looſe from the earth! and their heart hangs downward in ſelfabaſement, and reſignation to death! How cut down by his ſharp ſickle! By what ſin-mortifying influence of the Spirit; by what threſhing and winnowing troubles are they purged from their chaff! their ſoul ſeparated from the body, that this may be ſown in the grave, and in the reſurrection ſpring up a glorious body for Chriſt. Are they not the glory, the excellency, of the earth? [177] and the immediate reaſon of God's benevolent care and labour about it?

104. They are compared to an ORCHARD OF SPICES a. The graces that grow in their heart, the good works that appear in their life, how various! how precious! how fragrant, perfuming, and medicinal!

105. They are compared to NUTS b. In the covering of Jeſus' righteouſneſs; in the love, the purpoſe, the power of God, how hid and ſecured are their perſons and graces! How impoſſible to be loſt, hurt, or deſtroyed! What coarſe ſhell of a mortal body lodges their inviſible, their precious ſoul! Amidſt deſpicable outward appearances, how precious, uſeful, and glorious are they within! How tenaciouſly they cleave to Chriſt, and to one another in love! How hardy under preſſing afflictions! How readily their grace is diſcovered, by breaking rods and afflictions!

106. They are compared to GOOD FIGS c. How abundant their fulneſs of ſpiritual ſap! What an uſeful medicine and refreſhment to a land! How delightful and ſavoury to Chriſt and his people!—When, Lord, ſhall they be very good!

107. They reſemble an HEAP OF WHEAT ſet about with lilies d. Conceived and born of the church, how numerous, comely, ſolid, ſubſtantial, and precious! And how ſurrounded with lily-like ſaints, promiſes, graces, and good works!

108. Saints are compared to LIGHT e. How excellent, uſeful, and deſirable! How powerful and clear their ſpiritual knowledge! How ſhining and illuminating their profeſſion and practice! What a plague for a land, to be deprived of them! How darkneſs and wrath ſeize upon it; and the wicked have none to put them to ſhame!—Be thou, my ſoul, "as the ſhining light, that ſhineth more and more unto the perfect day."

109. They are compared to the MORNING f. Small at preſent, but hopeful, pleaſant, and gradual, is the increaſe of their light, knowledge, grace, and good works. How ſweetly bedewed from above! How refreſhful [178] their ſtate, and wholeſome their air! While their graces go forth to their work, and labour of love, how faſt the wild beaſts of infernal fiends, and ſinful corruptions, hide themſelves in their dens! How quickly ſhall the ſun of endleſs viſion riſe upon them!—Haſten, my ſoul, unto the perfect day of the Lord.

110. They are compared to the SUN a. How heavenly their ſtate! their affections! their converſation! In Jeſus' imputed righteouſneſs, his imparted grace, and the good works proceeding therefrom, how brightly they ſhine! And next to himſelf, enlighten, adorn, warm, and refreſh the world! Nor here, is their glory fully underſtood; nor their reſtful condition believed: but the time cometh, when they ſhall for ever reſt, and ſhine in the kingdom of their Father. Jeſus ſhall change their vile body, and faſhion it like unto his glorious body, brighter than the ſun ſhining in his ſtrength.—Ah! how am I turned into darkneſs, become black as ſackcloth of hair! But I know that when HE ſhall appear, I ſhall alſo appear with him in glory.

111. They are compared to the MOON b. How far inferior to Chriſt the Sun of righteouſneſs, from whom they borrow all their glory and luſtre! How ſully, direct views of his countenance, makes them to ſhine! How inconſtant are their frames and conditions! How ſpotted with corruption, their heart and life! How, during the night of time, they enlighten this world! How great their influence in the riſe and fall of nations, in its troubled ſea!

112. They are compared to STARS c. How pure, numerous, and uſeful! How high their ſtation! How bright their eternal glory! How DIVerſified their caſe and form! How heavenly and regular their motions! None thruſts himſelf into the place of his fellow. Yet there is room. How they now adorn the militant church! But cometh not a day, an eternity, when unſeen heavens ſhall burn with all their fires! their ſtars redeemed! when all the corners of heaven ſhall reflect our borrowed luſtre!—When I have obtained that meridian, how ſhall my views of this earth, as inſignificant, be loſt! [179] But how wide! how clear, ſhall be my views of Godhead! I ſhall ſee him as he is.

113. They are compared to CLOUDS a. What a collection of particular ſaints unnumbered! In Chriſt how high is their ſtate and dignity! How heavenly-minded in heart! How cloſe and myſterious their connection among themſelves! How uſeful are they to overſhadow, protect, refreſh, and water the world! Moved by the influencing gales of the Holy Ghoſt, how quickly! how marvellouſly they fly to Jeſus, in the exerciſe of grace, and practice of holy duties!

114. They are compared to DEW and RAIN b. Their natural birth is of the earth and ſea of this world; their new is from above, of the Father of lights, and owing wholly to his ſovereign and attractive grace. How heavenly the ſtate and temper of their ſoul! How readily attracted to things above! How great their number! How beautiful their form! How pleaſant, refreſhful, quickening, and fructifying the influence of their prayers and holy converſation, on thoſe around! chiefly on young profeſſors! When, my Lord, ſhall we fly as a cloud, to meet thee in the air?

115. They are a SPRING ſhut up; a FOUNTAIN SEALDD c. In them, the Spirit is a well of water ſpringing up to everlaſting life. How unfailing their grace! How ſealed their perſons and concerns; marked out by the Holy Ghoſt, and ſet aſide for Chriſt, as ſolely his property! My ſoul, admit none but Chriſt; he is mine, and I am his: nor can you fiends, you corruptions, retake your ancient poſſeſſion; the Lord hath ſhut me up for himſelf; and there is no opening.

116. Saints falling before the wicked are like a TROUBLED FOUNTAIN, and CORRUPT SPRING d. How uncomely! how hurtful! how diſagreeable and ſhocking the ſight!—Yet. "rejoice not againſt me, O mine enemy; when I fall, I ſhall ariſe; when I ſit in darkneſs, the Lord will be a light unto me."

117. Saints are called the APPLE OF GOD'S EYE e. How dear to him! How carefully defended and preſerved by him! How deeply he ſympathizeth with them! [180] How highly is he provoked with ſuch as injure them! Lord, am I, a worthleſs ſinner, ſo dear to thee! What then ſhouldſt THOU be to my heart!

118. They are called God's JEWELS a. How rare; precious; comely; excellent; and uſeful! How carefullyſought out by God! and poliſhed for himſelf! How highly he valueth; how ſafely he preſerveth; and how publicly he will at laſt exhibit them in their brightneſs! How ſignally he adorns, and glorifieth himſelf by them!

119. They are compared to GOLD b. How precious, uſeful, comely, and durable! How the furnace of affliction purgeth away their corrupt droſs; but makes their golden graces to ſhine! When melted by his love, how eaſily God moulds their heart as he pleaſeth! How carefully he preſerveth; and how highly he eſteems them, as his portion, and wealth! How often, Lord, when thou haſt tried me in thy furnace, have I come forth as droſs rather than gold!

120. They are compared to a LOST PIECE OF SILVER RECOVERED by ſweeping the houſe c. Being loſt in Adam, and loſt amidſt their own corruptions, God, by ſweeping judgments; but chiefly by the preaching of the glorious goſpel, which ſweeps away error, idolatry, and ſuperſtition; and by conviction and illumination, which ſweeps away ſelf-confidence, legal righteouſneſs, ignorance, hatred of a Saviour,—finds them out, and by his grace renders them beautiful, uſeful, pure, and precious.

121. They are repreſented as God's TREASURE, PORTION, INHERITANCE, CROWN, DIADEM d. He choſe and redeemed them to himſelf. By the infinite price of his Son's blood; by the almighty conqueſt of his grace, he obtains them. How greatly he values, delights in; rejoiceth over; and boaſts of them! How gloriouſly his choice, his pardon, acceptance, adoption, ſanctification, and glorification of them, demonſtrate his riches of grace; his power and ſovereignty! Nor ſhall ever any of them be hurt, loſt, or alienated.

[181] 122. They are repreſented as a TEMPLE and HABITATION for God a. Upon his Son as the Lord their [...]ghteouſneſs and ſtrength, he founds them. With his Spirit and grace he furniſheth them. With pleaſure and conſtancy, he reſides and operates in them, to will and to do. He is inwardly worſhipped by them, in ſpirit and in truth. It is thine, O Jeſus, to fill their underſtanding with thy inſtructive light and knowledge; to fill their conſcience with thy cleanſing blood, pardoning grace, and directive law; to fill their will with thy melting love, thy unmatched excellency; to fill their affections with thy raviſhing goodneſs and beauty; to fill their memory with thy various truths, thy mighty works.—So let thy glory fill my heart, that neither hell, nor earth, may dare to enter in.

123. They are like unto an ORNAMENT b. With their grace, their good works, how remarkably they adorn their profeſſion! deck their country; and beautify their church! honour their race and family; and glorify their God!—Make me, O Lord, a faithful, a wiſe, a ſucceſsful reprover; ſo ſhall I be more uſeful, eſteemed, and glorious, than an ornament of choice gold.

124. They are an EVERLASTING FOUNDATION c. How fixed for ever, on the Rock of ages, are their perſons! How immoveable their new-covenant ſtate! How unfailing their graces! How perpetual their remembrance! What a ſtructure of diſplayed grace and glory, God builds on them! And is not their ſeal, The Lord knoweth them that are his! and, Let him that nameth the name of Chriſt depart from iniquity!—The Lord is at my right hand, is in my heart; on him dependeth all my hope; therefore I ſhall not be moved.

125. They are LIVELY STONES d. Being digged out of the quarry of their natural ſtate, quickened by the Spirit of God, united to Jeſus Chriſt as their foundation, they conſtitute the ſtructure of the inviſible church: they enter on a ſtate of everlaſting life; become quick, lively, and active in holy duties: In reſpect of their profeſſion and practice, they are in Chriſt made ſtrong, fixed, and durable. But how often ſtumbling-blocks to carnal men; [182] who, for their outward meanneſs and often infirmities, deſpiſe them, and ſo ruin themſelves!

126. They are SIGNS and WONDERS a. In their new covenant ſtate, and work, they deſerve the admiration of all around them. But becauſe they are unknown in the world; unlike to the men of it; enemies to the way of it, and reprovers of the deeds of it; they are often, by carnal men, held, as monſters of folly, villany, hurtfulneſs, pride, error, novelty, melancholy, dulneſs, ingratitude, ſpite, hot-headedneſs, babbling.

127. They are compared to BRANDS pluckt out of the fire b. When they were burning in the fiery curſe of the broken law; when burning in the fire of their own luſts, their enmity againſt God; when they were ready to be caſt into the everlaſting burnings of hell, how powerfully! how ſeaſonably! how kindly, Jeſus apprehended them by his grace! quencheth them in his blood and Spirit! formed them into his image; and conſtituted them heirs of his glory! Shall I here alſo look after him, who thus ſaw, and ſaved me!

128. They are compared to PILLARS OF SMOKE c. How burning their deſire towards Chriſt! How upright and ſteady their heavenly affections and converſation! How cheerfully they offer up themſelves, living, reaſonable, and ſweet-ſmelling ſacrifices to God, as perfumed with all the ſpices of our glorious Merchant! And in what obſcure and uneaſy condition are they often, upon earth!

129. Weak ſaints are likened to SMOKING FLAX d. How ſmall degrees of heart-inflaming grace have they attained! Or, how ſadly they loſe that which they once had! How fearfully they forſake God; leave their firſt love; and poſſeſs ſmall ſpiritual warmth! How, with their noiſome and untender converſation, they become troubleſome and hurtful to thoſe around!—Lord Jeſus, I am ſuch; lay a live-coal from the altar on my heart.

130. Weak ſaints are compared to BRUISED REEDS e. How weak, inſufficient, and worthleſs in themſelves; in their own view; or in the eſtimation of carnal men! How unfit to tower heavenward, or bear heavy burdens [183] of work, or warfare! How often are their hearts broken and bruiſed by convictions, deſertions, temptations, prevalency of corruption, and outward troubles!—Bleſſed Jeſus, thou wilt not break me; wilt not deſtroy, but help, ſtrengthen, and comfort me. When I breathe my native air, with pleaſure, I my bruiſes ſing! By death, I long to break, and burſt, and ſee my God.

131. Saints are called VESSELS, BOTTLES, POTS, B [...]WLS a. By election they are choſen and appointed; by juſtification, regeneration, adoption, and ſanctification, they are fitted to receive and retain God's fulneſs of Spirit, of grace, and glory, beſtowed upon them. They are veſſels of mercy, formed and preſerved by God's mercy, to be for ever filled with mercy and kindneſs. How often like OLD BOTTLES, unfit for new wine, for eminent manifeſtations of God, or hard ſervice in his way! How often, like bottles in the ſmoke, withered, rent, and narrowed by perplexing trouble and affliction!—Lord, make me a bowl before the altar; ever near to a crucified Jeſus, and to God in him. If I am a diſtreſſed, a broken pot, my rents cauſe let my glory in.

132. They are compared to SALT b. Being intereſted in the everlaſting covenant of ſalt, they have the perpetual, incorruptible, and purifying word and grace of God, in their heart. They are a vexation, and uneaſy burden to wicked men; but an uſeful mean of preſerving nations and churches, from univerſal corruption and ruin.

133. They are the SUBSTANCE of a land c. They alone, are therein valuable. They are the uſeful means of averting wrathful judgments; oſ procuring mercies; of preventing and expelling iniquities; and of prompting the other inhabitants to their proper duty.

134. They are like unto PURPLE HAIRS on the head d. They are weak and inſignificant in themſelves, ready to be toſſed to and fro; but being deep rooted in Jeſus, the head of the church, they derive their ſecurity and nouriſhment from him; are carefully preſerved by him; and rendered an ornament to him, and to his body the church. Being DIVinely waſhed in his purple blood; [184] how royal is their new-covenant dignity; and manifold their ſuffering for his ſake!

135. They are like unto a SEAL on Chriſt's heart and arm a. How conſtantly loved, valued, protected, and remembered by him! His eye, his care, is ever on them. How well grounded, and firm, is their aſſurance of his affection! How near him they live! ſee his face, and feel his love working on their heart!

CHAP. VIII. Metaphors reſpecting wicked men.

1. WICKED men are called DEVILS b. Having fallen from their firſt eſtate, they are become falſe accuſers of God and his people; malicious, conſtant, and cruel enemies to them. How they delight to do evil! to lie, murder, and to the utmoſt of their power, tempt others to ſin! How forſaken, and abhorred of God! How faſt ripening for everlaſting puniſhment!—How juſtly, Lord, mayſt thou addreſs me; "Get thee behind me, Satan, for thou favoureſt not the things that be of God; but the things that be of men!"

2. They are compared to a HUMAN BODY. Their head denotes their power and authority. Their lifting up of their head ſignifies their proud exerting of their power c. Shaking the head, imports deriſion and contempt d. A whore's ſorehead, a brow of braſs, denotes ſhameleſs boldneſs in ſinning e. Their having ears that hear not, and eyes that ſee not, imports their not knowing, believing, and receiving with their heart, the DIVine truths which they outwardly hear and ſee f. An evil eye, is one employed in eſpying occaſions of wickedneſs, and tempting others to it; particularly one employed by a churliſh, covetous, and malicious heart g. Eyes full of adultery, are thoſe exceedingly given to wanton and laſcivious looks h. Enſnaring eyes or eye lids, are ſuch as harlots employ in amorous glances to entice [185] men to luſt after them a. Loſty eyes and eye-lids, or high looks, import pride, and contempt of others b. Winking with the eye, imports deriſion of others, or ſecret enticing them to ſin; which bringeth ſorrow to the injured; and wrath to the injurer c. Their teeth being ſpears and arrows, knives, ſwords, imports their malicious uſing of their power and language, to pain and hurt others d. Their being ſmitten on the cheek-bone, and having their teeth broken, imports their feeling ſome fearful judgment, by which their power to hurt others is taken away e. Their tongue being a fire, a ſharp ſword, and their having a ſword in their mouth or lips, imports the miſchievous and murderous tendency of their unchaſte, profane, paſſionate, reviling, and fraudulent ſpeech f. Their rolling ſin as a ſweet morſel under their tongue; having miſchief and vanity, or the poiſon of aſps under their tongue, imports their delight in wickedneſs; their readineſs, on every occaſion, to utter miſchievous and vain language; which however pleaſant for a time, ſlowly, imperceptibly, and infallibly, tends to the ruin of every one infected by it g. To ſmite with the tongue, is to reproach and revile: to backbite with the tongue, is to ſpeak to our neighbour's prejudice in his abſence h. A tongue walking through the earth, implies impudent boldneſs, in every where blaſpheming God, ridiculing and reproaching our neighbour i. Sharpening of the tongue like a ſerpent, implies activity and contrivance, in belching forth the moſt deſtructive and poiſonous diſcourſe k. The words of the wicked are ſharp arrows, are to lie in wait for blood, are the piercings of a ſword; and theſe of tale-bearers, deep wounds; as they tend to murder mens fouls, bodies, and characters l. The perverſeneſs of their tongue, is a breach in the ſpirit; ſhews a diſordered ſpirit in them; and tends to vex and diſturb the ſpirit of others m. A lying tongue is but for a moment; truth will quickly diſcover [186] herſelf, and put falſehood to ſhame a. A flattering tongue or ſpeech, reſembles ſmooth batter, oil, honey dropping from the womb, for its apparent kindneſs, innocency, and love b. The mouth of a harlot or ſtrange woman, is a deep pit; her laſcivious and enticing words, enſnare men into endleſs, and unfathomable miſery c. Burning fire in one's lips, denotes malicious, paſſionate, provoking, and luſt-inflaming ſpeeches d. Burning lips like a potsherd, covered over with ſilver-droſs, ſignify wicked diſcourſe, embelliſhed with elegant language, and fine elocution e. The mouth of the wicked being full of curſing and bitterneſs; of fraud and deceit; and their throat being an open ſepulchre, imports their conſtant readineſs to pour forth abundance of angry, reproachful, blaſphemons, noiſome, infectious, falſe, and ruinous language f. Their mouth being near deſtruction; being filled with gravel; covered with violence; and their ſoul eating violence, imports, that for their hatred, oppreſſion, malicious and blaſphemous language, God ſhall quickly puniſh them with ruin; oppreſſion; ſhame; vexation; and torment g. Their feeling no quietneſs in their belly, and vomiting what they had ſwallowed up, imports their inward anguiſh of mind; their having no ſolid pleaſure in, and being quickly deprived of what they had fraudulently obtained h. Fatneſs and hardneſs of heart, imply their ſtupidity and obſtinacy i. Their hands being full of bribes or blood, imports their being much given to bribery and murder k. Their feet ſwift to shed blood, imports their inclination to, and activity in hurting and ruining others l. Their ſpeaking with their feet, and teaching with their fingers, imports their artful and indiſcernible methods of exciting others to ſin m. Thorns and ſnares, i. e. manifold troubles and temptations, are in their way, awaiting and attending them: deſtruction and miſery, done by, or awaiting them, are in all their paths of life and conduct; and the way of peace, Chriſt and his commandments, [187] and a pacific conduct towards others, they have not known. Curſing is their garment, that cleaves cloſe to them on every ſide; and enters into their bowels like water, deluging their ſoul with DIVine wrath a. P [...]ide and wickedneſs, like a chain or ornament, compaſſet [...] them about; as they boaſt and glory of it b. Their crafty enticements to ſin, by which they catch others, and the ſnares they lay to ruin others, are their net c. Their table, the goſpel-ordinances, and their outward enjoyments, become a ſnare and trap to them: are occaſions of their ſtumbling into deeper ruin, and being hardened in their wickedneſs d.—Am not I filled with all unrighteouſneſs, pride, debate, deceit, malignity, hatred of God? And yet did the ſon of God love me, and give himſelf for me? O how his love occaſionally enhanceth my guilt! And yet my guilt gives place to the exceeding greatneſs of his love!

3. Wicked men are called CHILDREN of the devil, of diſobedience, of wrath e. By Satan's agency they became ſinners, and daily wax more and more ſinful. In the wickedneſs of their heart and practice, they bear his expreſs image: cheerfully they obey his will: readily they imitate his example: greatly they delight to enjoy fellowſhip with him, in his temptations. Alas how they are filled with, and given to diſobedience, to wrath, and emnity againſt God! And how condemned to, and infeoffed heirs of everlaſting puniſhment!—Was I ſuch? and hath grace made me "a child, an heir of God, and joint heir with Chriſt!"

4. They are repreſented as the SOLDIERS and angels of Satan f. Enliſted under his banner, by voluntary conſent to his ſervice; wearing his livery of ſinful practices; equipt with his armour of ignorance, enmity, and manifold luſts; they, at his direction, to the everlaſting hazard of their ſoul, fight againſt the ſtrivings of God's Spirit, in their conſcience; and with deceit and violence oppoſe, perſecute, and ſeek to ruin his cauſe and intereſt in the earth; and have for their preſent wages, the profits and pleaſures oſ ſin, which are but for a ſeaſon; and hereafter everlaſting puniſhment, with the devil and his [188] angels.—Bleſſed Jeſus, at what expence of love, of blood of life, haſt thou bought me off from this ſervice!

5. They are repreſented as HUNTERS and FOWLERS a. With the outmoſt vanity, craft, and cruelty, they tempt and force one another, into ſinful, into ſoulruining courſes. How often they wickedly undermine their neighbour's character, property, ſtation, or life! How they hunt and perſecute the people of God!

6. They are repreſented as MURDERERS b. By ſin they deſtroy themſelves: they ruin their friends and neighbours; they attempt to aſſaſſinate their maker: many of them crucify the Son of God afreſh. nor, without ſhedding of his blood for, and application of it to them, can their ſin be forgiven.—How, Lord, haſt thou apprehended me, thy betrayer and murderer, and waſhed me from my ſins in thy blood! How kind my remiſſion! Grace, grace, unto it!

7. They are repreſented as LIARS and DECEIVERS c. How deceitful above all things, is their heart! How early they go aſtray ſpeaking lies! How they delight in, and promote falſe temptations, and errors; "ſporting themſelves with their own deceivings!" With what vain hopes, and empty ſhadows of virtue, they beguile themſelves and others! In their religious profeſſion purpoſes, and acts, what do, they, but compaſs God about with lie [...]; the temper and bent of their heart, being the very reverſe of their profeſſion and pretences! Lord, remove far from me, the way of lying.

8. They are compared to DRUNKARDS d. With what care, deſire, and delight, they ſeek after the pleaſures of ſin; embrace every opportunity to obtain them; and count nothing, no not the ſalvation of their ſoul, too dear a price, to purchaſe them! How often, after being ſenſibly hurt thereby, or pained with inward terror and conviction on their account, do they, as greedily as ever, return to their ſinful courſe! How vainly merry! How ſtupid, outr [...]gious, and careleſs, about their great buſineſs, they are thus rendered!

9. They are compared to SO [...]OMITES, [...]nd like UNCLEAN perſons ( [...]) Contrary to the decency of things, [189] contrary to the natural dictates of conſcience, they burn in "the luſts of the fleſh, and of the mind;" abuſe themſelves with the vileſt whoredom and departure from God; and draw on themſelves his tremendous and fiery vengeance.—Ah! how long, hath my life been among the UNCLEAN!

10. They are compared to THEIEVS and ROBBERS a. How craftily, cruelly, and ſhameleſsly, though often ſecretly they waſte their time and ſtrength; and riſk their eternal ſavation, in robbing God of his due honour, love, eſteem, worſhip, reverence, and time; in depriving their neighbours of their due regard and property; and themſelves of their ſolid happineſs and comfort! And how dreadfully are they taken at laſt, arraigned, condemned, impriſoned, and tormented in hell!

11. They, chiefly hypocrites, are called BASTARDS and MOTHERS CHILDREN b. Though they be the children of God by creation and common providence; or by outward profeſſion; they are not born from above They have no indwelling principle of faith in, or love to God; nothing of his moral image in them. Only from a principle of ſlaviſh fear or legal hope, do all their appearances of obedience proceed. They hate the true children of God, and are without all title to the promiſed inheritance of everlaſting felicity. Hypocrites are children of the church, but not of Chriſt the huſband thereof.

12. They are repreſented as PRODIGALS c. How quickly; how ſinfully; how unreaſonably, they waſte their time, their talents and opportunities, to the abominable purpoſes of diſhonouring God, of defiling their neighbour, and of ruining their ſoul! And ſo at, or before death, reduce themſelves to terrible ſtraits and inward torments; and not ſeldom to outward miſery and want! Ah, amidſt theſe pinches, to what ſlaviſh ſervice of Satan, to feed his ſwiniſh luſts, have I hired myſelf! But bleſſed be the Lord, who made me outrun my ſervice; and fly to his offended, but gracious ſelf, as my ſole relief.

13. They are repreſented as FOOLS and SIMPLE d. They have no true knowledge to direct their courſe; [190] they hate it, and deſpiſe the means of it: they prefer the huſks, the dung, the duſt, the ſpider's web, the wind of ſelf-righteouſneſs, of ſinful pleaſure and worldly enjoyments, to God, to Chriſt, to his righteouſneſs, grace, and glory. They heartily mock at ſin; at every thing of eternal moment; and ridicule what they know not. Readily they fret at every thing like to be truly uſeful to them: thoughtleſsly they go on in their courſe; they prefer their body to their ſoul, time to eternity; and chooſe to provoke and diſhonour God rather than man: headleſsly they enſnare themſelves in Satan's temptations; and, to avoid momentary fancied evils, ruſh into infinite and everlaſting miſery.

14. They are repreſented as MAD, and POSSESSED of the devil a. In their heart, Satan and his angels reſide, and render them deaf, incapable to hear God's voice in his word and providence; dumb, unfit to pray to, and praiſe God; outragious ſcoffers and deſpiſers of DIVine things; rebels againſt God, their beſt friend; rejecters of his righteouſneſs and ſalvation; furious haters of ſuch as would inſtruct and admoniſh them; employed, in wounding and murdering their own ſouls, and theſe of others; and in improving Chriſt and the goſpel, as occaſions of their deeper damnation.—Lord, my name is LEGION; but do thou, with authority, command the unclean ſpirits to come out.

15. They are repreſented as POOR and WRETCHED b. By ſin they have loſt every thing good: they have no ſpiritual proviſion of their own, to live upon: no money of good qualities or works, to procure any: no robe of righteouſneſs to cover them: no habitation to yield them a reſidence, or ſhelter from the ſtorm of God's wrath: no true friend in the creation, to aſſiſt or comfort them: they owe infinite debt, and have nothing to pay it: they are polluted and miſchievous; cannot ceaſe from ſin: nor are they one moment unexpoſed to inexpreſſible and endleſs wo.—Aſtoniſhing "grace of our Lord Jeſus, that though he was rich, yet, for our ſakes, he became poor; that we through his poverty might become rich!"

[191] 16. They are repreſented as DEBTORS a. Never do, nor can they, in the leaſt degree, render unto God, the debt of perfect obedience, which they owe to his law; nor even the debt of gratitude which they owe, for his mercies; hereby they fall under a debt of infinite ſatisfaction to his offended juſtice. Ah! how they deny, excuſe, or extenuate their debt! How they hate their all-glorious Creditor! How they abhor; how they ſtudy to ſhift, and forget, their account; and the future, the ſolemn, ſeaſons of reckoning; their death; their eternal judgment! How ready every moment to be clapt up in the priſon of hell! And yet, alas! how mercileſs to thoſe who injure them!—Lord, haſt thou forgiven me ten thouſand talents! ſhall not I love thee much! And for thy ſake love, and do good to, ſuch men as hate and injure me.

17. They are repreſented as WEAK and WITHOUT STRENGTH b. They cannot think a good thought; cannot ſpeak a gracious word; nor perform an acceptable deed: they cannot work out their own happineſs: they cannot cry, nor breathe, nor look to Jeſus, for his purchaſed ſalvation: they cannot take hold of his ſtrength, and make peace with him: they cannot receive it, when offered, nor even ceaſe from rejecting it: in fine, they cannot ceaſe to do evil, or learn to do well. Lord, without thee, I can do nothing; let my ſufficiency be of God.

18. They are repreſented as BLIND c. They ſee not the light of life; diſcern not the Sun of righteouſneſs; have no true knowledge of ſpiritual objects: nothing is nearer them than God and his unſpeakable gift, and there own heart; yet nothing is leſs known to them. Ah, how often they ſtumble and fall into ſin, without any proper cauſe! How conſtantly they wander out of their proper courſe, and miſlead thoſe that follow them! How uſeleſs is the cleareſt diſpenſation of the goſpel to them! How utterly deſtitute are they of all true comfort! How often given up to judicial and eternal darkneſs!—Lord, open thou mine eyes, that I may ſee wondrous things out of thy law.

[192] 19. They are repreſented as NAKED a. They have no law-fulfilling righteouſneſs, to cover them before God; no inward grace; no holy converſation to adorn them; no ſpiritual armour to defend themſelves from their foes. Hence, how perpetually expoſed to the cold, the tempeſt, the ſtroke of DIVine wrath! to the ſtings of their own conſcience! to the injuries of ſin, of ſinners, of devils, and death! How ſhamefully the filthineſs of their heart daily diſcovers itſelf in their practice! How unfit they are for every holy duty; for every honourable company!—When I was thus naked, how, Lord, didſt thou array me in "fine linen, clean and white, which is the righteouſneſs of the ſaiuts!

20. They are repreſented as SLOTHFUL SLUGGARDS b. How averſe to their proper work! How prone to delay it, and excuſe themſelves from it, with very trifles! How averſe to have their conſcience awakened and excited by the word, the Spirit, or the providence of God! How they waſte precious time, in doing nothing, or worſe! Wiſe indeed, they are in their own conceit, and faintly deſirous of happineſs, as they fancy it; but their languid attempts never iſſue in the change of their nature and ſtate: Their hearts they neither keep nor cultivate: their talents and opportunities they never improve for the glory of God, or their own real good: and how often by mere ſhadows and fancies of difficulty, are they diſcouraged, from following out the appearance of any thing ſubſtantial!—Lord, how often have I, while ſtarving, hid my hand in my boſom; and would not bring it to my mouth, with the offered fulneſs of thy Son!

22. They are repreſented as CARNAL and FLESHLY c. Alas! how they prefer the momentary concerns of their body, to the eternal ones of their ſoul! How they attempt to nouriſh and ſatisfy their ſoul, on outward enjoyments! How fixed under the reigning power of indwelling ſin; and given to make proviſion for the fleſh, to fulfil the luſts thereof! How given to fleshly luſts, that they know nothing, enjoy nothing, love nothing, ſeek nothing, but the things of the flesh! [193] They are in the fleſh; fixed in their corruption, as a ſtate, and priſon. They walk after the fleſh; act from carnal, corrupt principles, motives, and ends; and in a carnal, corrupt manner; taking delight in wickedneſs, and proceeding from evil to worſe. They war after the fleſh; by carnal inclinations, their zeal and their contention are influenced and directed; and by carnal methods they proſecute their purpoſe.—No wonder, they "that are in the fleſh cannot pleaſe God."

22. They are called STRANGERS a. They are ſtrangers to God; to the true knowledge of him in Chriſt; to the fear and love of him; to his converting grace, and ſaving fellowſhip. Strangers to Chriſt, in his perſon, natures, offices, righteouſneſs, and work: ſtrangers to the way of peace, life, and ſalvation through him; to faith in, love to, and fellowſhip with him: ſtrangers to the Holy Ghoſt, in his perſon; in his work of regeneration, ſanctification, and comfort; in his graces of hope, humility, repentance, reſignation, zeal, ſelf-denial: ſtrangers to themſelves, to their own hearts and the ſinful plagues thereof; to their own lives, and the defects and abominations thereof: ſtrangers to the nature, the exceeding ſinfulneſs, the deceitfulneſs, and ruinous conſequences of ſin; and to the only method of atonement and puricfiation from it: and, in fine, ſtrangers [...] the goſpel, the truths, the ways, and people of God.—Let me bleſs the Lord, who took the ſtranger in; and let me acquaint "myſelf now with him, that thereby good may come unto my ſoul."

23. They are repreſented as UNCIRCUMCISED in heart, in flesh, and ears b. Never were they pricked to the heart for ſin; never was its filthineſs diſcovered, or hardneſs removed; never were they filled with ſhame and ſelf-loathing on account of it: never did they renounce their own righteouſneſs, or put off the body of ſin: never, were they taught by the grace of God to deny ungodlineſs and worldly luſts; to abſtain from fleſhly luſts that war againſt the ſoul; but continue carnal, ſavouring and minding the things of the fleſh, walking and warring after it; truſting in carnal and outward privileges, never were their ears ſpiritually opened to hearken and hear, [194] that their ſoul might live.—Circumciſe my heart, O Jeſus, to love thee: To hate thee is my ſaddeſt hell.

24. They are repreſented as OUTCASTS, and FAR OFF from God a. Naturally they are rejected by him; driven from his intimacy, favour, and protection. They are ſuſtained as abominable; expoſed to all evil and danger, no man careth for their ſoul. The multitude of their ſinful inclinations and acts, do more and more ſeparate them from communion with, and conformity to God.—Let the Lord that gathereth the outcaſts of Iſrael, gather me to himſelf.

25. They are compared to new-born INFANTS, caſt out, and lying in their blood b. In their earlieſt moments, they are rejected of God, as altogether guilty and lothſome in his ſight. How univerſally unpitied; unhelped! How unable to help themſelves, or to aſk for relief! How covered with the guilt! how ſtained with the filth of ſin! How they wallow in their own blood, in the mire of filthy luſts! their heart, their mind their conſcience, their whole courſe, being defiled. How devoid of the ſalt of grace! What ſtrangers to the purifying influence of Jeſus' blood and Spirit! How deſtitute of the warming, the adorning, the ſtrengthening, the protecting robes of his righteouſneſs!—Thrice ſtupendous time of love, when he found me lying in my blood, quickened me by his Spirit, decked me with his garments of ſalvation, and eſpouſed me to himſelf!

26. They are repreſented as LOST and READY TO PERISH c. How deſtitute of every agreeable privilege! of every uſeful qualification, which can tend to the glory of God, or their own felicity! How incapable of every good and uſeful work! How they wander in the wilderneſs of vanity! of danger and miſery! Ah! how they drown themſelves in the floods of the DIVine curſe! in the pit of corruption! and are on the very point of dropping into eternal fire!—On thy head, O Jeſus, for ever come the bleſſing of one ready to periſh; for I obtained mercy.

27. They are repreſented as SERVANTS of ſin d. For the wretched hire of carnal honour, favour, pleaſure, [195] or gain, how willingly they ſell themſelves to commit wickedneſs! How they chooſe; they delight in it! and make it their daily trade, and darling employ! How conſtantly they are under the reigning, the enſlaving power of it! With what unwearied vigour and care, they daily promote the luſts of it! How they entangle their ſeed, and debaſe themſelves to fulfil the luſts of it! And in the end they receive death and damnation, as their wages.—O Son of God, make me free; and I ſhall be free indeed.

28. They are repreſented as REBELS a. Contrary to their duty, and to their moſt ſolemn engagements, they riſe up againſt God; at their own inexpreſſible hazard oppoſe his intereſts, attempt to undo his glory and authority, and to oppreſs and ruin ſuch as are faithful to him. Alas! how many of them rebel againſt the light, fight againſt their own conſcience, deſpiſe his pardon, and crucify his Son! Did he nevertheleſs receive gifts for men! yea for the rebellious! Is the gift of God, to rebellious me, eternal life, through Jeſus Chriſt my Lord!

29. They are called CAPTIVES and SLAVES b. How deſtitute of all ſpiritual liberty! How conquered and reduced to bondage, by ſin, Satan, and the world! How ſold into their hand, by their own inclinations, and by the awful juſtice of God! How wrathfully ſtript of every true privilege! of all ſpiritual armour! of every decent robe! How loaded with the yoke of a broken law! of oppreſſive guilt! of tyrannizing corruption! and of wrathful afflictions! How conſtantly employed in the vile drudgery of fulfilling abominable luſts!—Lord, may the prey be taken from the mighty, and the lawful captive be delivered.

30. They are repreſented as PRISONERS c. Alas! how the offended juſtice of God, the curſe of his broken law, the ruinous power of ſin and Satan, the deceiving influence of an evil world, fix them in their ſinful, their miſerable eſtate! How ſhamefully their condition marks their infamous guilt! How bound with the cords of iniquity! deprived of the light, the warmth of the Sun of righteouſneſs; and of every true comfort! How ſhamefully [196] lodged with malefactors! with devils! with infamous men! How devoid of all true honour, reſt, or freſh air of DIVine influence! How charged with guilt! Their iniquities teſtify againſt them, and procure their condemnation to hell. In what terrible torment, darkneſs, and perplexity are they, if mercy prevent not, to be for ever ſhut up! Nor are their preſent enjoyments here any more, but the accurſed bread of the condemned.—As for me, hath God, by the blood of the covenant, brought me out of the pit wherein there is no water!

31. They are repreſented as SICK and DISEASED a. Under what ſhocking plagues of hardneſs of heart; of ignorance, of unbelief, legality, pride; of worldlymindedneſs, covetouſneſs, diſcontentment; of envy, malice; of ſtupidity, vain converſation, and wretched eſtate; they lie inſenſible of their maladies, and unconcerned about Chriſt the phyſician of ſouls!—Let him who hath power over all plagues heal me; for I am ſore vexed.

32. They are repreſented as DEAD b. By the power of ſin, how deſtitute are they of ſpiritual life! of all holy, all inward warmth of DIVine love! How devoid of every heavenly, every gracious ſenſation! How incapable to ſee the glory of Chriſt, hear his voice, handle his perſon, taſte his goodneſs, breathe in prayer, ſpeak to his praiſe, or move in his way! How uncomely, lothſome, and unſavoury! How ſolemnly condemned to, and ripe for hell! Nor can any thing, O JEHOVAH, but thy almighty power, recover and quicken them who are dead in treſpaſſes and ſins. Ah, how my wandering out of the way, hath made me to remain in the congregation of the dead!

33. They are compared to ETHIOPIANS c. How ſcorched with the wrath of God! How altogether black, vile, and unſightly, before him! How deep ſtained with ſin! How incapable to waſh themſelves into purity! to change their nature! How often, by ſelf-righteous attempts, have I waſhed myſelf into vileneſs! O Jeſus, waſh me in thy blood, and make me white as ſnow.

34. They are compared to CANAANITES d. For the ſin of their progenitor, they lie under a grievous [197] curſe. For their wickedneſs againſt God, they are devoted to ruin. For carnal gain, how often diſpoſed to deceive others, nay to put on an appearance of piety! Ah! how they ſeduce, hate, and haraſs the people of God, and ſeek to extirpate them from the world!

35. They are compared to PREGNANT WOMEN a. Alas! how they conceive, carry about, nouriſh, and with inexpreſſible labour and hazard, bring forth ſin, that child of the devil! How wretchedly they conceive chaff, and bring forth ſtubble,—what is altogether unſubſtantial, and may conduce to their eternal torment!—Conceive vanity and miſchief, and bring forth falſehood! Conceive rebellion againſt God, and bring forth to themſelves endleſs deſtruction!—Alas! alas! how laboured is their way to ruin! How their curſed offspring are for ever like to waſte and torment the mother that brought them forth!

36. They are compared to BEASTS ENSNARED in a pit or net b. How often are they caught by the net of temptation, that they cannot recover themſelves! How often enſnared and ruined by the projects which they contrived and executed to undo others! How often caught by God in the net of affliction, where, though they roar and rage, they do but the more entangle themſelves!

37. They are compared to RAVENOUS BEASTS c. The wilderneſs of a natural ſtate is their reſidence. The wilderneſs of this world is their beloved country. How untamed by Jeſus' love! How delighted! how employed in hurting and deſtroying one another, but chiefly the people of God! Their horns, their teeth, their paws, and mouth, ſignify their power, and the inſtruments of their miſchief.

38. They are compared to EAGLES d. How highminded! How ambitious; filthy; ſubtle! How cruel; contentious; uncomely! How unacceptable the voice of their prayer, their praiſe! their vain and wicked converſe! How terrible their abuſe of their power! How great their haſte to ſhed blood! to feed on their neighbour's torn character and property! and to do miſchief! [198] But though they exalt themſelves as eagles, God ſhall bring them down: and by ſtripping them of what they have, ſhall enlarge their baldneſs as the moulted eagle.

39. They are compared to OWLS, and other hateful birds a. Alas! how the darkneſs of ignorance, the night of their natural ſtate, is the delight of their ſoul! How abominable to God are their perſons, appearances, and ſpeech! How deteſted of holy angels and men!

40. They reſemble SILLY DOVES without heart b. Under trouble and conviction they have no ſolid hope of deliverance. They cannot ſeriouſly think of, or care for their true intereſt. How often they build their neſt, their hope, where diſappointment formerly deprived them of their fruit! How eaſily decoyed into ſinful ſnares! By forſaking God their proper reſidence, how they expoſe themſelves to danger! And how ſhall they mourn ſore like doves amidſt endleſs wo!

41. They are compared to PARTRIDGES, that hatch not their eggs c. What unſubſtantial imaginations that never ſucceed, they deviſe! What hopes of happineſs never enjoyed, they conceive! What hard gained poſſeſſions, profit them nothing, in the day of trouble and death! How are they hunted by the vengeance of God, and taken in an evil net!—Ah, what bubbles of felicity hath my fancy formed, which periſhed with the touch! Sure an immortal ſpirit was never made for work like this!

42. They, chiefly tyrants, are compared to LIONS d. How potent! proud! crafty! cruel! How fierce and inſatiable in oppoſing the intereſt, and haraſſing and deſtroying the people of Chriſt! How they affect their earthly, their ſinful dens! How outragiouſly they roar in proud boaſting! in murmuring againſt God, and in reproaching and threatening his people! Lord, tame me, and make me lie down with thy lambs, and eat ſtraw, feed on thy word, as thy ox-like patient, and laborious ſaints.

43. They are likaned to LEOPARDS (a). How ſpotted with various corruptions, are their heart and life! How ſubtile, pitileſs, and expeditious, are they in doing Ibid. [199] miſchief! eſpecially in perſecuting and ruining innocent ſai [...]s! How they wait for them! ſwallow them up! chop their bones in pieces, and tear off their fleſh!—Break thou their teeth, their means of injuring, O God.

44. They are likened to REEMS, which our verſion renders unicorns a. How great are their power, courage, craft, and activity in deſtroying others! O Jeſus, did ſuch ſurround, puſh, and devour thee, that my ſoul might be for ever reſcued! that in every pinching ſtrait, God might hear me!

45. They are called BEARS; BOARS; and wild beaſts b. How unſightly is their appearance before God! What a terror they are to good men! How ſleepy and ſlothful; but hard to be tamed! How they delight in the cold deſart of diſtance from God and his people! Whatever ſeeming regard they ſometimes have for one another; how outragiouſly they hate God, maliciouſly tear his name, his ordinances, and people, and waſte the vineyard of his church! How enraged, when they are bereaved of their darling enjoyments; or defeated in their beloved projects! Better meet a bear bereaved of her whelps, which can only tear the body, than meet a fool in his ſolly.

46. They are compared to DRAGONS c. How they ſnuff up the wind of vain imaginations! How they love the wilderneſs of an evil world, and unregenerate ſtate! How cruelly they hate, bite, and devour the people of God! How maliciouſly, chiefly in the night of deſertion, affliction, perſecution, apoſtacy, they, by their breath of falſe doctrine, and ſting of poiſonous example, ruin and deſtroy the fouls of men! And how terrible ſhall be their wailing in hell!

47. They are compared to HORSES, and FED HORSES d. How great is their pride and vanity! With what outragious boldneſs, and unconcern, they haſtily ruſh upon infinite danger! How governed; how enraged by their various and open fleſhly luſts! In proſperity, how wantonly they kick at, and rebel againſt God! [200] How ſhameleſsly they neigh, and invite others to abomination!

48. They are compared to WILD ASSES and DROMEDARIES a. How pleaſed with the mountains of vanity, the deſarts of alienation from God! How given to ſnuff up, and delight in vain fancies, unſubſtantial ſelfrighteouſneſs, and airy deluſions! How hard to be tamed in ſpirit! How ſwift! how crooked and unſearchable their motions!—But, Lord, in thy ſeaſon, thou canſt find us; till which, miniſters and parents do but weary themſelves, in queſt of our ſoul.

49. They are compared to BULLS; FAT BULLOCKS; WILD BULLS; BULLS or KINE of Baſhan b. How often they enjoy great power and proſperity, which they abuſe, to render themſelves proud, ſtupid, wanton! How often they ſtrive to be ringleaders in ſin! Being governed by furious luſts, how they puſh with tongue and hand, with ſide and ſhoulder, with all means in their power, at theſe around; chiefly the ſaints and poor, that they may haraſs and deſtroy them! How unaccuſtomed to ſubmit to, and walk under the yoke of God's law! How fearleſs in doing evil! How neceſſarily, but unwillingly reſtrained by his providence! How they rage, or remain unconcerned, when he ſmites them! How hard to be tamed by conviction or diſtreſs! And how ready and fit for the ſlaughter of his wrath! Ye wicked, lift not your horn of power and authority on high: God is judge, he pulls down one, and ſets another up.

50. They are compared to SHEEP c. How ſtupid! how thoughtleſs! how improvident! how expoſed to danger! how deſtined for the ſlaughter of DIVine wrath! They are loſt ſheep, which having wandered from God, cannot return to him; and for whoſe ſoul no man careth; ready to be torn to pieces, or to be overwhelmed with the hail-ſtorm of God's wrath. They are like BURIED SHEEP; without anſwering the end of their rational nature, they die in multitudes amidſt hopleſſneſs and carnal unconcern, that death and damnation may devour and feed upon them. Nor doth their unhappy [201] exit more awaken, or impreſs their hardened relations and neighbours, than that of ſheep.

51. They are called GOATS a. How unclean, nauſeous, and abominable! How covetous, miſchievous, and inſatiable! Upon what poiſonous luſts and pleaſure, they feed! Ah, how they injure Chriſt's ſheep, and ſpoil the paſtures of his ordinances! Now, indeed, they herd with the ſaints; but quickly ſhall they be ſeparated, and condemned to eternal fire.

52. They are compared to SWINE b. How unclean their nature and practice! How dull, ſtupid, and inſatiable they are! How incapable of chewing their cud;—of ſpiritual meditation on DIVine things! How miſchievous to the garden and church of God, and to his plants and children therein! How averſe to be ſtirred up from their ſpiritual ſleep and ſloth! How powerfully inclined to wallow in ſinful practices and carnal pleaſures! and to return to them after they have been convinced of, and purpoſed to leave them! How conſtantly they look to, and ſeek after earthly things! How wickedly they trample on Jeſus, and his precious bleſſings! How hideouſly they murmur, and ſometimes roar, when God afflicts them!

53. They are compared to DOGS c. How baſe; filthy; fooliſh! How idle; unruly; fierce! How cruel; greedy, gluttonous,—of ſinful and carnal pleaſure! How often they bark out angry words and reproachful language! How unſeaſonably they bite and injure their neighbours ſoul, their body, and intereſt! How they deceive them by fawning flattery! How ſlaviſhly they trudge in attendance on Satan their maſter! How often they return to thoſe very abominations, which, with remorſe, they once vomited up! How often God reſtrains them from their inclined miſchief! How wiſely he employs them to correct, awaken, and gather his people to himſelf! How wrathfully he excludes them from his chambers of ſpiritual fellowſhip; and at laſt from his heavenly manſions of bliſs!—In what riches of grace, haſt thou Lord, looked upon ſuch a vile, a dead dog as I am!

[202] 54. They are compared to FOXES a. How cruel, crafty, and bold in tranſgreſſion! How proud, ſtupid, and hardened under affliction! They cry not, when he pierceth and bindeth them. How they truſt, delight, and repoſe in earthly things! How unſavoury, and unacceptable, their perſon and work! How crooked and irregular their paths! How wickedly they hate, and ſeek to devour, the ſheep of Jeſus' paſture! How ſadly they ſpoil the vineyard of his church, by DIVerting and ſtopping the ſap of goſpel-truth, by digging up the roots of inſpired doctrines, and otherwiſe injuring his tender ſaints!

55. They are compared to VIPERS; ASPS; SCORPIONS; SERPENTS; and what our verſion renders COCKATRICES b. They are the genuine ſeed of Satan the old ſerpent: they delight in, and are filled with the poiſon of ſin; underneath their tongue is miſchief and vanity. How they love, eſteem, and cleave to earthly happineſs, as their portion, their ALL! However beautiful, ſome of their outward appearances be; how wicked and miſchievous are they within! With what violence they bite and devour others! Or, with what flattery they ſting and ſeduce them to their eternal ruin! In trouble, chiefly in hell, how ſhall their voice go forth as a ſerpent, in angry hiſſing, and deſperate wailing over their miſery! O may grace rectify my dreadful nature!

56. They are compared to SPIDERS c. How aſpiring and ambitious! How weak, and eaſily cruſhed! How full of envenomed corruption! What crafty enſnarers of others to their laſting ruin! How unprofitably employed, to ſpin out of their own bowels, their vain imaginations; their ſelf-righteouſneſs; or their unſolid, unbleſſed, earthly enjoyments! What, Lord, am I, that with my hands of faith, I ſhould take hold, and live in thy royal palaces!

57. They are likened to BAD FISHES (a). How numerous! how ſtupid! uſeleſs! unſavoury! how miſchievous, and hurtful! Even in outward life, how unſightly ſome of them! How irregular their moral courſe! How c [203] anxious to bring up their ſeed like themſelves! Now, they range through the wide ſea of this unſettled world; but quickly ſhall they be drawn out, by the net of God's wrath, and caſt into endleſs fire.

58, They are likened to TREES, and TREES OF THE WOOD a. Whatever height of profeſſion, power, or proſperity, they attain to; they ſtill remain in the cold, the uncultivated, barren ſoil of their unregenerate ſtate. How much leſs cared for by God, than the ſaints! What a fearful haunt of wild luſts, and miſchievous fiends! How barren of good works! Their deeds, how ſour, ſinful, unprofitable, and poiſonous! How eaſily are they blown and toſſed by temptation, deluſion, perſecution! Ah, twice dead! Naturally dead in treſpaſſes and ſins; dead with habitual and preſumptuous rebellion, and the hardening and condemning curſe, annexed to it! At laſt, by the axe of death, how wrathfully cut down, and caſt into hell fire!

59. They are likened to GREEN BAY-TREES b. How mightily they flouriſh and ſpread their influence on earth! But, becauſe devoid of uſeful fruit, how quickly cut down by mortality, and caſt into the furnace of God's wrath!

60. They are likened to BARREN FIG-TREES c. However extenſive their leaves of profeſſion, their pretences to holineſs, be, where is their fruit of true piety? Whatever pain and patience God exerciſeth towards them, they are but plagues to the earth, and cumberers of the church. Lord Jeſus, how many years didſt thou come ſeeking fruit on me, and find none! Yet how didſt thou ſtill let me alone, and dig and dung about me!

61. They are compared to an OAK, whoſe leaf fadeth d. However tall, ſtrong, and deep rooted on earth, they may ſeem; however they attempt to monopolize the ſap of the ground, the ſmiles of providence, how quickly ſhall their glory wither and fade; quickly ſhall they periſh and decay!—Be thou, my ſoul, planted in the Chriſt, in the courts, of God; ſo in old age, when others ſade, ſhalt thou flouriſh; the flames ſhall never kindle upon thee.

[204] 62. They are like unto WILD OLIVES a. Upon what curſed root, and in what wild deſart, of diſtance and alienation from God, they grow! Amidſt their bloſſoms of proſperity, or profeſſion of holineſs, where is their good fruit! How long, ye Gentile nations, were you as a wild olive, amidſt ſhews of morality and devotion, living in groſs ignorance, ſuperſtition, idolatry, profaneneſs; without true knowledge, revelation, righteouſneſs, without Chriſt, without God, and without hope in the world!

63. They are compared to EMPTY and BARREN VINES b. Notwithſtanding innumerable mercies received, they living deſtitute of any good fruit of grace, or work intended to the glory of God, are altogether unprofitable; fit only for everlaſting fire.—Alas! what an empty vine am I, bringing forth fruit to myſelf; ſeeking my own honour, eaſe, wealth, or pleaſure, in almoſt all that I do! After all the pains which God hath been at with me, in ſoftening my ſtony heart, in hedging me about, with his law, providence, and love; in building a wine preſs of a gracious nature in me; and in watering me with the dew of heaven; ſtill, what four grapes of abomination I yield!

64. They are likened to BRAMBLES; BRIERS; and THORNS c. The barren ſoil of this world, and of an unconverted ſtate, is their beloved reſidence. How naughty! how curſed of God, are they, and their work! How they ſpoil, corrupt, and trouble the world! How low and grovelling their diſpoſition! However God, for a while, make hedges of them to his church, yet in the end he will caſt them into the tremendous fire of his wrath.

65. They are repreſented as TARES d. Being ſown by Satan, in the night of time, chiefly of carnal ſecurity, among the people of God, in the field of his church, and world, how often are they ſomewhat like them! How ſadly the mixture of hypocrites mar the growth of ſaints! How impoſſible, now, to ſeparate them exactly; but at the end it ſhall be done, and the [205] tares caſt, by multitudes, into eternal fire prepared for the devil and his angels.

66. They are compared to FLOURISHING GRASS, or GRASS on houſe-tops a. How quickly they grow up! How often they flouriſh in proſperity! In ſucceſa in ſin! nay, ſometimes, in religious profeſſion! But how quickly cut down and ruined! Amidſt their lofty and fair pre [...]ences, how unſubſtantial! How inſignificant in the hand of the all-cutting mower, DEATH! How quickly the Haſting wind of affliction, or the flames of Tophet, ſhall wither and conſume them! Being planted in Chriſt, rooted and grounded in him, grow, my ſoul, as graſs by the water-courſes. So ſhall I never fade; death ſhall fill his hand with me: They that go by, ſhall bleſs me.

67. They are compared to a ROOT OF BITTERNESS b. How firmly; how ſecretly fixed in their ſinful ſtate! In what bitter ſoil of a broken covenant, an eſtate of ſin and wrath, they ſtand! What bitter juice of corruption is within them! How diſagreeable are their qualities and diſpoſitions! what bitter; what gall and wormwood-like fruit! What deſtructive and damning works are produced by them! How many are poiſoned, vexed, or tormented, by their means!—O Jeſus Chriſt, with what ſurpaſſing ſweetneſs, haſt thou ſweetened me, the bittereſt of all my race!

68. They reſemble BAD FIGS c. How corrupt; diſagreeable; uſeleſs!—Yielding neither pleaſure nor honour to God; nor profit to men!

69. They are compared to a SWEEPING RAIN d. What a plague to the world! How they diſturb the inhabitants, and deſtroy the mercies thereof! How ſuddenly ſhall they themſelves be hurried, and hurry one another, into the ocean of infinite wrath!

70. They are compared to WATERS; FLOODS; a FOUNTAIN; the SEA; the TROUBLED SEA e. How great their multitude! their power! their diſorder! their pride and arrogancy! their reſtleſs diſquiet! their noiſy rage, and threatening to devour others! their perpetual caſting forth of abominable practices, monſtrous [206] opinions, unhallowed ſocieties, and horrid forms of government!

71. They are called the WORLD a. To mark their numerous multitudes; their combination in folly and wickedneſs; and that they are wholly inclined and devoted to this world, and the vanities, luſts, and ſinful cuſtoms of it.

72. They are called the EARTH, and men of the earth b. How carnally minded! In this world, they have their portion, and upon it their heart is fixed. Whatever they do is from carnal and earthly principles, and to carnal and earthly ends.

73. They are compared to MOUNTAINS and HILLS c. How fixed are they in wickedneſs! How often apparently firm their ſtate on earth! How they abound in power and pride, that Omnipotence alone can lay them low! How barren and unfruitful! How vain refuges, to ſuch as truſt in them! How they ſtand in the way of God's coming to bleſs the earth! How diſagreeable to a ſpiritual eye, they render it at laſt! how overturned by the earthquake, enflamed by the fire, and overwhelmed by the flood of Almighty wrath!

74. They are repreſented as dry ground, and a GARDEN without water d. Alas! how dry! how hardened! how withered their ſoul! How barren their heart and practice! how the ſeed of inſpired oracles, and the warming rays of proſperity, are loſt upon them, and become to them a ſavour of death unto death!—Lord Jeſus, am not I ſuch, except thou water me every moment?

75. They are compared to MARISHES or MIRY PLACES e. What mixtures of ſouring corruption and filthineſs are in them! How dangerous truſting to, or cloſe intimacy with them! How unfit are they for receiving the word and Spirit of God! How ſour, diſagreeable, and hurtful, is all that they produce! How often are they finally given up to the ſalt of a reprobate ſenſe; and of endleſs damnation!

76. They, chiefly harlots, are compared to SNARES, NETS, PITS, and DITCHES f. How dangerous is fellowſhip [207] with them! How they intice to ruinous crimes! How hardly can theſe, who are enſnared into familiar intimacy with them, recover themſelves; but wallow in wickedneſs; and ſink towards everlaſting miſery!

77 They, chiefly hypocrites, are compared to WHITED ſepulchres, or WALLS a. What ſplendor, and pretence to purity, may appear in their outward ſtation and conduct! But what baſe; what uncomely; what abominable, and peſtilential iniquity, reigns in their ſecret practice and heart!

78. They are repreſented as God's HAND; ROD; SWORD; AXE; HAMMER; BOW b. By them, how often; how fearfully he corrects his people; and puniſheth his enemies! how abſurd, for thoſe inſtruments of his vengeance, to lift up them themſelves to his diſhonour! And how often; after his work is performed by them, doth he caſt them into temporal and eternal miſery!

79. They are compared to BRASS, IRON, TIN, LEAD c. In different degrees, how they abound with corruption! How hardened in wickedneſs! How worthleſs and naughty! How proper to be caſt into the furnace of infinite wrath! Lord, melt me in thy love; and remove all my naughtineſs!

80. They are compared to DROSS and SCUM d. Are they not altogether unworthy? The filth; the pollution; the diſgrace of mankind; of nations, cities, churches, and families? As what an abominable and naughty thing, ſhall God caſt them out of his ſight, into the pit of everlaſting deſtruction, after ſeparating them from the godly!

81. They, chiefly hypocrites, are compared to LUKEWARM WATER, and a CAKE not turned e. How often they mingle the true religion with a bad! have a profeſſion, without true grace or good works! Being warmed and roaſted with his favours and judgments, they turn not to God, nor conſider their ways. Hence how nauſeous to him! and to every truly exerciſed ſaint!

82. They are compared to FIRE-BRANDS; things SET [208] ON FIRE; a FI [...]RY OVEN a. How much given to ſtrife, and contention! How the fire of malice and luſt rageth in them! what means are they of kindling the the wrath of God, on nations, churches, and families! How often his judgments torment, and burn them down to the loweſt hell! How, there, ſhall his wrath kindle, and burn them for ever! What flames of hatred, ſtrife, and paſſion, do contentious perſons indulge in themſelves, and kindle in others! How harlots, with their luſtful dalliances, enflame their companions, and burn them quick to everlaſting fire.

83. They are aſſimilated to BURNING FAT of lambs b. What ſudden, terrible, and near deſtruction, awaits them! And ſhall not all their earthly abundance and felicity, promote and enhance their ruin?

84. Unconverted men are compared to DRY BONES c They have no ſpiritual ſap, no remote ſource of grace, no hope of eternal life; no might to revive and recover themſelves: nor can any creature aſſiſt them herein.—But, Come from the four winds, O breath, O DIVine Spirit, in thy DIVerſified influence; quicken them; bring them out of their graves of luſt, condemnation, and miſery.

85. They are compared to TOW d. How weak and inſignificant! How eaſily cruſhed! How readily enflamed, and conſumed by the fire of God's wrath! Stupendous! am I, notwithſtanding, pluckt out of the burning!

86. They are likened to a MOTH-EATEN GARMENT e. How quickly; and by what contemptible means, are they rendered uſeleſs, unſightly, abominable! How cruſhed before the face of the moth! How eaſily the judgments of God waſte their perſon and property! How eaſily death gnaws them out of life; cuts them off! and they are no more!—Fear them not, my ſoul; be not afraid of their reviling; for the moth ſhall eat them.

87. They are compared to CHAFF f. While on earth, they grow up with, and cloſely adhere to the ſaints. How worthleſs; how light, unſettled, and unconſtant they be! How fearful do temporal troubles toſs them! How quickly ſhall death and judgment beat them off, and blow them into hell!

[209] 88. Unfaithful friends are like a BROKEN TOOTH; and a FOOT OUT OF JOINT a. They deceive, pain, vex, and torment him, who depends on, or is connected with them.

89. Deceitful friends are like a BROOK, whoſe waters dry up b. What ever aſſiſtance and comfort, we expect from them, diſappoints us in the time of need. Thrice bleſſed new-covenant Friend, never ſhalt thou pain or diſappoint me; but be legs to the lame; and river of water in a weary and dry land.

90. A falſe witneſs is compared to a MAUL, and SWORD c. Ah, how he ſtabs, wounds, and murders his neighbour, in his perſon, character, or property!—Lord Jeſus, how often am I ſuch to thee!

91. He that ruleth not his own ſpirit is like a CITY BROKEN DOWN, without walls d. How expoſed to temptation, and danger! How full of confuſion, corruption and fear! It is better, my ſoul, to rule thyſelf, to keep quiet thy conſcience, with the application of Jeſus' blood; to govern thy heart by his Spirit; to order thy converſation by his word; to defend thyſelf by his ſtrength; than to take a city, or DIVide the ſpoil. Hereby ſhalt thou conquer Satan, the world, and thy corruptions; and obtain ſolid ſatisfaction and peace; procure unſpeakable and endleſs advantage.

CHAP. IX. Metaphors reſpecting faithful miniſters.

1. FAITHFUL miniſters are compared to ANGELS e. How diſtinguiſhed their ſpiritual comelineſs! their knowledge and wiſdom! their dignity, power, and authority! By them God executeth his will, and publiſheth his mind to men. With what pleaſure, activity, readineſs, ſubmiſſion, and faithfulneſs, they unweariedly fulfil his commandment, praiſe his name, attend his throne of grace, pry into the myſteries of redemption, watch over and comfort the ſaints; and excite, and in their ſtation concur with the [210] other DIVine executors of God's judgments againſt Antichriſt! But at their peril, do men expect, that they ſhould reſemble angels, in living on earth without fault, or without food.

2. They correſpond to WINGED SERAPHIMS, attending an enthroned Redeemer, while the train of DIVine excellencies and influences fill the temple of his human nature, and purchaſed church a. They are fiery ones, are the light of the church, and burn with zeal for the glory of God. Their being on, above, or near to the throne, ſignifies their living near Jeſus Chriſt, in ſpiritual fellowſhip with him, and poſſeſſing the office next to him in the church. Their ſix wings, import their eminent readineſs, alacrity, and ſpeed in his ſervice. Their covering of their face and ſeet, imports their inſufficiency to comprehend tho bright glory of his perſon, office, and work; and their being aſhamed of their beſt ſervices, in his ſight. Their conſtant crying, Holy, holy, holy is the Lord of hoſts, imports, that the great end of a goſpel-miniſtry, is to diſplay the holineſs of God, and promote holineſs among men. The moving of the poſts, at the ſound of their cry, denotes the ſhaking of nations, trembling of conſcience; and melting of heart, which attend the preaching of Chriſt. The taking a live coal from the altar, and laying it upon the mouth of the convicted prophet, for the purging away of his ſin, implies, that Jeſus' atonement applied, by means of the goſpel miniſtry, quiets the conſcience, and ſanctifieth the heart.

3. They reſemble the FOUR BEASTS in John's, and the CHERUBIMS, and LIVING CREATURES in Ezekiel's viſion b. Their number FOUR, imports the ſufficiency of them in every age, to anſwer the purpoſes of God in all the ends of the earth. Their fulneſs of eyes within and without, imports their having a deep inſight into ſpiritual caſes, into the plagues of the heart, and the operation of the DIVine Spirit in it; and into what God hath ſaid to, hath done, doth, and will do, for the church; and into her duty and danger in every caſe. It too, eſpecially their eyes in their hands and wings, imports the wiſdom and circumſpection of their behaviour. [211] The four faces, import, that, like men, miniſters are to be comely in their converſation, affectionate, ſympathizing, meek, prudent, ſagacious; like lions, bold, couragious, and terrible to evil-doers; like oxen, tame, patient, hardy, laborious; and like eagles, intelligent, heavenly-minded, and active in their work. Their ſtreight feet, and ſoles like thoſe of a calf, denotes their upright goſpel-converſation, and fitneſs to tread out the corn of God's word, for their hearers. Their having hands under their wings, imports the correſpondence of their practice, with their ſolemn profeſſions and engagements. Their wings being ſtretched upward, implies their dependence on Chriſt for furniture and direction. Their covering of their bodies and feet with their wings, imports their bluſhing at themſelves and their work before God. Their appearance like lamps and coals of fire, marks their zeal for the glory of God, and their communicating light and knowledge to men. Their running ſtraight forward as a flash of lightning, imports their integrity, quick progreſs, and majeſty in their work. Their going along with the wheels, implies their conſtant connection with, and attendance on the rolling churches; the ſame ſpirit is in both; and as they are dull, or active, ſo ordinarily are the churches. Their voice like many waters extending to the outer court, imports the powerful and extenſive ſpread of the goſpel, chiefly among the Gentiles. Their warning people to come and ſee, when the ſeals are opened, implies, that the goſpel preached; tends to cauſe men conſider the word and providence of God. The man in the firmament above them, incircled with fire and a rainbow, is Chriſt, as the glorious and majeſtic head of the church, and of the new covenant, inſpecting, helping, upholding, and governing them. The voice from the firmament when they ſtand or let down their wings, is Chriſt's quickening and encouraging them to their work. The taking out fire from between them, to caſt upon ſinners, implies that contempt of Chriſt, and his goſpel-miniſtry, eſpecially haſtens, and enhanceth flaming vengeance upon a land. One of theſe beaſts giving the ſeven vials to be poured on Antichriſt, implies, that according to their word, and by their means, ſhall that man of ſin be haſtened to his ruin.

[212] 4. They reſemble the PRIESTS in Ezekiel's viſion of the goſpel-temple a. Their being the ſons of Zadok, not of the Levites that went aſtray, implies their being true and blameleſs children of Jeſus Chriſt, the righteous; and faithful preachers of his atonement, as the great ſubſtance of the goſpel; and that ſuch as have fallen into ſcandal, are not raſhly to be admitted to the miniſtry. Their eight day's conſecration, implies their entrance on their work with much deliberation, abundant application of Jeſus' blood, and vigorous ſtudy of goſpel-holineſs; their having diſtinct chambers for themſelves, imports that their office is ſtrictly circumſcribed by the DIVine law; and that none are to interfere with their work or benefice, but ſuch as are truly ſent. Their higheſt chambers being moſt ſtraitened, imports, that the moſt eminent miniſters in the church, are ordinarily moſt hated and expoſed to trouble on earth. Their being "clothed with linen, not with wool, or any thing that cauſeth ſweat," imports their being clothed with Jeſus' righteouſneſs, and not with their own fatiguing and and defiling works; and that their doctrine muſt be pure, not erroneous and unſavoury; that their converſation muſt be holy, not offenſive, ſtupid, or ſlothful; nor their miniſtry their burden. Their linen bonnets and breeches, denote their gravity, their modeſty, their chaſtity, and freedom from Antichriſtian whoredom. Their laying aſide their fine robes; and wearing others before the people, imply that though they muſt only appear before God in the righteouſneſs of his Son; yet, by their holy converſation, they muſt recommend holineſs to their hearers and neighbours. Their "not ſactify-the people with their garments," may imply that they muſt not allow the people to uſurp their office; nor pretend, by their holineſs, or their bodily apparel, to convey any ſanctity, merit or ſafety to them, as Antichriſtians do. Their "not ſhaving their heads, or ſuffering their locks to grow," imports their abſtaining from Popiſh ſuperſtition, and from worldly pride and wantonneſs. They muſt beware of being intoxicated with drunkenneſs and carnal care. They muſt marry [213] ſuch women only, as are of good report. They muſt teach the people of God, and compoſe differences betwixt them. They muſt avoid immoderate ſorrow for deceaſed friends. And plentifully they muſt nouriſh their ſouls on Chriſt and him crucified. And plentifully are they and their families to be maintained by their people. Their boiling of the ſin-offering and treſpaſs-offering, denotes their digeſting goſpel-truth in their heart and judgment; and their preparing of their diſcourſes before they preach them.

5. They are called RULERS a. How eminent their excellency, uſefulneſs, and authority in the church! Being choſen by their people, it is theirs wiſely, meekly, kindly and carefully, to govern her members and matters, according to the laws of Chriſt, her king; and duly are they to be loved, obeyed, honoured, prayed, and provided for, as his vicegerents.

6. They are repreſented as AMBASSADORS b. Sent by King Jeſus to propoſe and negociate with ſinful men a treaty of peace with God, of marriage with himſelf, and of traffic with his fulneſs; with all authority, earneſtneſs, wiſdom, ſingleneſs, and faithfulneſs, they muſt adhere to their inſtructions; and ſtudy, by their candid and honourable deportment, to promote it. Deeply muſt they be affected and grieved, if it do not ſucceed. Always ought they to be in readineſs, to render an account of their conduct to God. With the utmoſt heartineſs and humility, ought the children of men to receive them and their meſſage. If their perſon be deſpiſed, their character injured, or their embaſſy rejected, to what DIVine vengeance it expoſeth the guilty! And what a fearful preſage of approaching wrath, is God's calling them faſt off from their work!

7. They are repreſented as WITNESSES c. With fidelity, diſtinctneſs, boldneſs, and impartiality, they teſtify to men, that which they have ſeen and heard concerning Jeſus Chriſt and his truths; and according to the word of their teſtimony, ſhall you nations be acquitted or condemned at the judgment-ſeat of Chriſt. Under Antichriſt they are two witneſſes; few, but ſufficient, [214] powerful with God; but clothed in ſackcloth, mourning and diſtreſſed,

8. They are compared to PARENTS a. How great is their dignity and authority in the viſible church! With what ardent love, earneſt deſire, fervent prayer, and laborious miniſtration of the goſpel, they promote the ſpiritual birth, inſtruction, reproof, ſafety, nouriſhment, and rule of the ſaints! How tenderly they care for, ſympathize with, and exemplify godlineſs, to churchmembers! How mightily grieved with their miſcarriages! And how tenderly to be loved, eſteemed, and revered, by them! What a loſs to be deprived of them!

9. They are repreſented as WOOERS; and FRIENDS of the Bridegroom b. By Chriſt's appointment, and with a ſingle regard to his intereſt, and to the ſouls of men, they propoſe to them an offer of ſpiritual marriage with him. With every gaining conſideration of their neceſſity, and of his excellency, honour, riches, beauty, and love, they prudently, faithfully, and earneſtly enforce the propoſal. To him they return an account of their diligence. With what ſorrow their hearts are filled, if the treaty ſucceeds not! With what joy, if it do! How delighted to hear the Bridegroom's voice! And how averſe to be loved in his ſtead!

10. They are called WARRIORS c. Being ſolemnly enliſted under Jeſus' banner of truth and love, diſtinguiſhed with the livery of his call to, and furniture for their work, clothed with his righteouſneſs and grace, armed with the whole armour of God, nouriſhed with his influence and proviſion, in face of difficulty and danger, they employ themſelves in the vigorous defence of his church, ordinances, and truth. Skilfully they muſt wield and puſh the ſword of the Spirit, and of church diſcipline and government, launch the ſpear and dart, and the arrows of DIVine truth, againſt every ſpiritual enemy. Never muſt they entangle themſelves with worldly buſineſs, carnal offices, or temptations; but vigorouſly make war on the kingdom of Satan; pull down his ſtrong holds of ſinful luſts, abominable errors and hateful practices; and endeavour to conquer ſinful men to Jeſus Chriſt, the [215] Saviour. So ſhall they obtain a crown of righteouſneſs, and reward of eternal life.

11. They are called WATCHMEN a. Being placed by Jeſus Chriſt in an high and important ſtation; it is theirs faithfully, and impartially, to watch over the ſouls of church-members; to obſerve their ſtate, their caſe, and walk; to watch over the truths and inſtitutions of Heaven, that none be corrupted or loſt. It is theirs to notice the variation of the times and providences of God; to obſerve the motions and approaches of every ſpiritual enemy, that, during the night of diſtreſs, and of time, they may give us diſtinct, early, and full warning of our duty and danger. Of what infinite importance is their work to the ſouls of men! What labour and danger attend it! But if they deſert it, give up themſelves to negligence and ſleep in it, how guilty are they of the blood of ſouls! and how expoſed to the moſt tremendous vengeance of God!

12. They are repreſented as TRUMPETERS b. Divinely authoriſed and qualified, how ſweetly; how loudly; how couragiouſly; how plainly and ſkilfully they proclaim the offices, the approaches, the ſpiritual feaſts, the promiſes, the pardons, the laws, the threatenings of King Jeſus to men! And call them to attend the ordinances of his worſhip! With what undaunted boldneſs and diſtinctneſs, they warn them of their faults, and their danger; direct and encourage them in their ſpiritual conflict with their indwelling ſin, with Satan, and with a preſent evil world! and ſhew themſelves patterns of bravery and diligence therein!

13. They are repreſented as LEADERS and GUIDES c. How extenſively; how eminently acquainted with the truths of God! with the duties of religion! with the temptations of Satan! and with the ſnares of the world! With what diſtinguiſhed care and patience, they lead men into the knowledge of DIVine myſteries! into the practice of holy duties! into the exerciſe of fighting with, and purſuing after ſpiritual enemies!—and conduct them ſafely, through this world, in the way that leadeth to eternal life!

[216] 14. They are called PASTORS; SHEPHERDS; BISHOPS; or OVERSEERS a. They are DIVinely appointed, and ſolemnly engaged, carefully to lead the flock, the members of Jeſus' church; tenderly to feed them with his truths and ordinances; overſee, watch over, defend, and keep them together; and to ſeparate from among them the ſcandalous and openly wicked. And from their flock ought they to receive a proper ſubſiſtence. From Jeſus ſhall they receive an everlaſting reward.

15. They are called BUILDERS b. Being DIVinely inſtructed and appointed by Jeſus, the ſovereign Architect of the church, they muſt clear off the rubbiſh of falſe doctrine, and ſinful cuſtoms. Every doctrine, inſtruction, and example which they exhibit, they muſt eſtabliſh on Chriſt the foundation, and his ſure and immoveable word. The corner-ſtones and pillars of fundamental truths, they muſt eſpecially confirm; and muſt cloſely connect their whole doctrine, and conduct therewith. Carefully muſt they attend the rule of inſpiration in all that they do. Inceſſantly, ſkilfully, and earneſtly, they muſt promote the conviction, the illumination, the union to Chriſt, the juſtification, ſanctification, comfort, and endleſs felicity of their hearers. Were not you, prophets and apoſtles, wiſe maſter-builders, concerned in laying the foundation, and principal matters of the church of God?

16. They are repreſented as FISHERS OF MEN c. With what labour, care, ſkill, and expoſure to danger, they caſt the net of the goſpel, into the ſea of this world, and ſpread it upon ſinners, that they may draw them to Chriſt! It being adapted to their various conditions, ſome are hereby caught in reality; others only in appearance.—When, O Jeſus, wilt thou direct them to caſt the net on the right ſide of the ſhip, that a multitude may be incloſed! When ſhall the whole dead ſea of this world be covered with theſe fiſhers! When ſhall the ſouls they catch be, like the fiſh of the great ſea, countleſs in number; and exceedingly DIVerſified in caſe!

17. They are compared to PLANTERS; to KEEPERS OF A VINEYARD; to VINEDRESSERS d. It is theirs to [217] found and plant churches; to water them with goſpel-oracles and ordinances; to watch over and defend the doctrines, and members, from ſpiritual hurt. It is theirs to take the foxes; to call falſe teachers to account; to refute their error, cenſure and reject ſuch as are obſtinate in evil ways. It is theirs, to promote the gracious implantation of ſinners into Chriſt; to reprove, refreſh, comfort, enourage, and direct the ſaints, who are the beloved, the darling vineyard, and garden of God.

18. They are compared to STEWARDS a. Being entruſted by Jeſus with the charge of his oracles, his ordinances, his houſe and family of the militant church, and the ſouls of men pertaining to it; it is theirs, carefully to overſee whatever is done; to aſſign each member his proper buſineſs; and, in due ſeaſon, give him his proper proviſion, his portion of promiſes, threatenings, reproof, cenſure, encouragement, or comfort. To Jeſus they muſt give an account of their conduct. And how terrible their condemnation, if they corrupt or conceal DIVine truth! if they diſorder, pollute, or break the peace of the church! if they waſte their time, their talents, their opportunities, to ſinful or inſignificant purpoſes! Or, if they beat, deſpiſe, reproach, or unjuſtly cenſure their brethren and fellow-ſervants.

19. They are repreſented as SERVANTS and LABOURERS b. Being ſolemnly engaged to, and hired by Jeſus, to occupy in his church; it is theirs, by every proper method, however baſe or difficult to the carnal eye, to promote his glory, and the ſpiritual edification or men. Always, and in all places, they are to be very diligent, humble, obedient, ſingle, and faithful, in their work. Always they are to exert their whole power and ſkill; and ſeize every opportunity; that, by the public or private diſpenſation of the goſpel, they may be inſtrumental, in plowing up the fallow-ground of mens hearts; in plucking them as brands out of the burning; in hewing them off from their oldc-ovenant root; in gathering them to Jeſus; and promoting their heavenly courſe. Patiently they are to bear whatever burden of work, of trouble, or perſecution, God may lay upon [218] them. In ſo doing, however unſucceſsful their labours be on earth,—how glorious and laſting ſhall be their heavenly reward!

20. They, as the ancient prophets, are MEN or GOD a. By God they are choſen, called, and fitted for their work. Near him they ſtand in their office. Near him they live in their holy converſation; and are his deputies, his diſtinguiſhed repreſentatives, and peculiar property on earth. He is the ſubject-matter, and the obvious end of their work. The injuries done to them, he will ſharply reſent. For he that deſpiſeth them, deſpiſeth him that ſent them.

21. They are like a FLOCK of newly waſhed, even-ſhorn, and twin-bearing ſheep b. How numerous! How kindly connected! How waſhed in perſon, by Jeſus' blood! ſanctified in nature, by his cleanſing Spirit! How harmleſs, pure, holy, patient, and uſeful!—How rich their paſtures of inſpiration! How noted their harmonious affection! How equal their power and authority aſſigned them by Chriſt! How earneſt their endeavours, and happy their ſucceſs, in winning ſouls to him! It is theirs, like he-goats, to go before the flock! and be examples of the believers, in word, in converſation, in charity, in ſpirit, in faith, in purity.

22. They are like two YOUNG ROES, that are twins, and ſeed among the lilies c. How lovely, active, and pure! How tender their affection to mens ſouls! How ſtated and ſtrong their enmity to the old ſerpent, and his ſeed! How grievous and hurtful their attacks from them, eſpecially if they indulge themſelves in ſloth! How often ſmall, though ſufficient to bear witneſs, is their number! How harmonious their affection! How equal their power and authority in the church! By what delightful ſtudy and meditation, they feed on the ſcriptures, on goſpel-ordinances, in happy fellowſhip with Jeſus, the Lily of the valley, and his people!

23. They reſemble DOVES EYES d. With what meekneſs, purity, ſincerity; with what ſingleneſs of heart, chaſte affection to Chriſt and his people, do they pry into the goſpel of peace, and make it known to men; [219] pleaſantly watch over the church; warn her members of danger; and direct them to Chriſt and his way!

24. They are compared to OLIVE-TREFS a. How comely and flouriſhing their office and conduct! In them the oil of goſpel-truth is lodged; and by them it is communicated to others. By them the goſpel of peace is preached, and its all healing ſpirit and influence, offered and brought near to men.

25. They are called the GLORY OF CHRIST b. On them his image and authority are ſtamped. In what they do, his glory and honour is intended. And by them are his glorious excellencies publiſhed and declared.

26. They are a ſweet SAVOUR OF CHRIST unto God c. Having received from Chriſt their grace, their gifts, their office, how pleaſant to God are they, and their evangelical miniſtrations! By them how ſweetly are declared the riches of his grace, and manifold other excellencies, in them that believe! and the abundance of his wiſdom, power, holineſs, and equity in them that periſh! Dreadful thought! Ye ſinners; ſhall God; ſhall a Saviour be exalted in your endleſs damnation, if you refuſe him?

27. They are repreſented as a SPECTACLE to angels and men d. How expoſed to open view, on the theatre of this world! Ah, what SIGNS, againſt which the contempt, the obloquy, the malice, the perſecution of men, and rage of devils, are eſpecially diſcharged! How often held as weak; as fooliſh; as wicked; for Chriſt's ſake! How often a ga [...]ing-ſtock, every where ſpoken againſt!

28. They are compared to LIGHT e. What a diſtinguiſhed meaſure of truth, of ſpiritual knowledge, they poſſeſs, and communicate to others for their inward refreſhment, inſtruction, and comfort! What bleſſed means of diſcovering men to themſelves: ſhewing them the plagues of their heart, or the grace that hath been given them! What means of diſcovering to men the excellencies of Chriſt, and the glory of God in him! how unhappy; how devoid of ſpiritual light and conſolation; the places where they are not! How [220] dreadful when this light is turned into darkneſs; and miniſters are ignorant, or repleniſhed and clouded with error!

29. They are compared to STARS a. In the firmament of the church Jeſus hath planted them, and furniſhed them with DIVerſities of gifts and graces, for the adorning of it; and for refreſhing, quickening, inſtructing men; for leading them to himſelf; for guiding them,—while, amidſt this bewildering world, they wander in the night of trouble and time; or, amidſt the ſwelling ſeas of manifold temptations and trials, they ſail to the home and haven of endleſs felicity! How they are held, ſupported, and directed, by Jeſus, in his right hand! How high in their ſtation and office! How near to God and heavenly things are their motions and courſe! How eaſily beclouded their glory! How readily; how wide-diſcovered their ſhameful blots!—O when ſhall the eternal day break; that ſtars may diſappear, ſhadows flee away, and Chriſt be ALL IN ALL!

30. They are compared to CANDLES and LAMPS b. In themſelves how inſignificant! But being formed, and, from the ſire of Jeſus' light and love, lighted by the Holy Ghoſt, with gifts, office, and grace; how uſeful, during the night of time, to enlighten a dark world! How neceſſary, that they ſhould appear, and ſhine publicly! How generouſly they ſpend themſelves in illuminating others! How often moved from one nation and place, to another! When, Lord, ſhall candles be extinct, and never-waſting glory ſhine!

31. They are compared to CLOUDS c. Receiving their gifts, their grace, their office, from the ocean, the fulneſs of Chriſt; what appointed means of conveying the rain, the dew, of DIVine truths and influences, to men! Nor can they be uſeful, but as God pleaſeth. Are they not a kind of vail interpoſed between weak-ſighted mortals, and his dazzling brightneſs! How expoſed to obſervation, and to tempeſts of trouble! How ſupernatural and ſpeedy their motions! How heavy the judgment, when they are removed from a land, or their uſefulneſs DIVinely reſtrained!

32. They are like to the FISH-POOLS by the gate of [221] Bath-rabbim a. How clear their inſight into DIVine things! How plentiful their fulneſs of the goſpel! How great their quietneſs and conſtancy! What a bleſſing to the multitudes which attend their miniſtry! By their means, what numbers are made to know their own ſpiritual features; and are nouriſhed up to eternal life!

33. They reſemble PILLARS; POSTS; and BEAMS b. How ſtrong in gifts and grace! How well fixed, and founded on Chriſt! How uſefully they ſupport, and connect the members and ſtructure of his church! How plainly they exhibit his laws to men!

34. They reſemble the TOWER of David builded for an armoury, or the TOWER of Lebanon, that looked toward Damaſcus c. For the ſecurity and glory of his church; for the obſervation of his principal foes, they are erected, and ſtrengthened by Chriſt, and on him as their ſure foundation. How high is their ſtation! How upright, heavenly, firm, and conſtant, ought they to be in it! How abundantly furniſhed with ſpiritual armour! and ready, by diſpenſing the goſpel, to confer it to others! They are eſpecially to watch againſt, and oppoſe, their moſt dangerous ſpiritual enemies. And like a tower of ivory; how pure; how comely; how ſelf conſiſtent, and firm, are their doctrine and converſation!

35. They reſemble CHARIOTS d. How glorious, curious, and coſtly, their erection and office! By them, in goſpel-miniſtrations, Jeſus' name is carried before the Gentiles; and he, in a royal and majeſtic, a quick, eaſy, and triumphant manner, rides through the world; ſubdues, and ſhews his glory, and love to his choſen; conquers his ſpiritual oppoſers.—In their bloody ſuffering, and flaming zeal, they reſemble a chariot with red horſes. In their abject outward appearance, their ſelf-denial, their inſight into ſpiritual myſteries, they reſemble a chariot with black horſes. In their holy lives, their pure doctrines, and ſpiritual conqueſts, they reſemble a chariot with white horſes. In their DIVerſity of gifts and graces, they are like to a chariot with grizzled and bay horſes. In the apoſtolic age, they reſembled the firſt chariot. In the Antichriſtian period they reſemble [222] the ſecond. In the millennial period, they ſhall reſemble the third. In the laſt days, they may be compared to the fourth. In every form, and period, they iſſue from between mountains of braſs; appear according to the ſettled purpoſes of God, and notwithſtanding manifold oppoſitions.

36. They are called EARTHEN VESSELS a. In themſelves, how frail; baſe; contemned; and troubled! But God fills them with the treaſure of goſpel-truths, to convey it to others; that thus the excellency of its powerful influence, may appear to be of him.

37. They reſemble a ROUND GOBLET full of mixed liquor b. How diſtinguiſhed is their capacity and perfection! How abundant their fulneſs of evangelic gifts and grace, for purifying themſelves! And for adminiſtering conviction, direction, and comfort to others!

38. They are compared to SALT c. By their holy converſation; by their faithful diſpenſing of goſpel doctrine, worſhip, diſcipline, and government; they check corruption, and error; they preſerve perſons and churches from rottenneſs, unſavourineſs, apoſtacy, and ruin; they preſerve nations from general profaneneſs, and deſolating ſtrokes. How incorruptible and laſting their office! How calculated to prepare the redeemed for the feaſt of their God! How carefully they ſearch mens wounds, for the healing of them! Hence what an eye-fore and trouble to the wicked and ſcandalous! But if, by carnality, unholineſs, or ſloth, miniſters loſe their own ſavour, none are more hopeleſs; none more uſeleſs; none more ripe for eternal fire.

39. They reſemble SCARLET THREADS d. In themſelves, how weak; frail; and inconſiderable! yet how comely! How expoſed to trouble and perſecution! And is not the ſource, the ſubſtance, and end of their miniſtry Chriſt; and him, as bearing our guilt, and crucified for our crimes?

Wherein they reſemble a human noſe, eyes, lips, neck, breaſts, navel, feet. See chap. XI. No 2.

CHAP. X. Metaphors reſpecting falſe teachers, and unfaithful miniſters.

[223]

1. FALSE teachers are repreſented as MESSENGERS and SPIRITS OF DEVILS a. By Satan they are ſent, excited, directed, and actuated. His honour and intereſt they promote and maintain. And in filthineſs, in pride, in malice, in ſlander of the ſaints, in active waſting of the church, and in ruining mens ſouls, they imitate his example.

2. They, chiefly ſome principal ones, are called ANTICHRISTS b. They oppoſe Chriſt in his perſon, his office, his righteouſneſs, his interceſſion, his inſtruction, his laws, his conqueſts, his government, and the end of his work.

3. They are repreſented as FALSE PROPHETS and APOSTLES, and ſome of them as falſe Chriſts c. Pretending a commiſſion from God, and often a diſtinguiſhed one; ſometimes to be the Meſſiah, they, in his name, publiſh their falſe doctrines; attempt to erect falſe churches; claim uncommon power; pretend diſtinguiſhed gifts and grace; propheſy of future events; promiſe to themſelves and their followers liberty and peace, when ſwift deſtruction cometh upon them.

4. They are repreſented as MURDERERS d. By neglecting to warn the wicked of their evil ways, and to promote their repentance, by falſe doctrines; by wicked example; and by unfaithful diſpenſing of DIVine ordinances, they deſtroy the cauſe and intereſt of truth; crucify Jeſus afreſh; and ruin the ſouls of men.

5. They are repreſented as PIMPS, and WHORISH WOMEN e. With the utmoſt impudence, craft, and carnal enticement, they decoy multitudes to go a whoring from God and his ways, and to defile themſelves, "fulfilling the luſts of the fleſh and of the mind."

6. They are repreſented as angry MOTHER'S CHILDREN, [224] and OUTRAGIOUS WATCHMEN a. Being originally members of the church, but never born of God, they hate his true children. With their enſlaving errors and will-worſhip, they go about to oppreſs and hinder them from their proper work. Sadly they haraſs and wound them, reproach their conduct, expoſe them to injury, and attempt to rob them of their all-covering vail, Chriſt and his righteouſneſs.

7. They are repreſented as Chriſt's COMPANIONS or rivals b. Whatever love to, and connection with him, they pretend; they heartily hate him; ſet themſelves on a level with him; ſeek to undermine his intereſt, and deſpoil him of his ſubjects, his bride. Never, O Jeſus, permit me, whoriſhly and wickedly, to turn aſide by their numerous flocks.

8. They are repreſented as THIEVES and ROBBERS c. Without any regular miſſion from Chriſt, or call from his people, how often they ruſh into the miniſterial function! How often they rob the Redeemer of his due honour, as ruler, as prieſt, or prophet of his church! How wickedly they rob the ſaints of their ſpiritual privileges, and confer them upon others! rob men of their goſpel-proviſion! and attempt to ſell them into the ſlavery of Satan!

9. They are called DECEIVERS and SEDUCERS d. They deceitfully mingle the goſpel of Chriſt with their own inventions; and, having thus corrupted it, impoſe it upon their hearers for pure and genuine truth. Under high pretences to friendſhip, to piety, to peace, to knowledge, or zeal, they decoy men into corruption and error; and bring on themſelves and their followers ſudden deſtruction.

10. They are repreſented as BLIND WATCHMEN; BLIND GUIDES e. Being deſtitute of the ſaving knowledge of Jeſus, and his truth, they preſumptuouſly pretend to direct the principles and practice of others; and with them fall into ſudden ruin.

11. They are repreſented as IDOL SHEPHERDS f. They are but the ſhadows and images of true and faithful miniſters. Their followers, they ſeduce into the [225] paſtures of vain imaginations, and paths of ſpiritual, or groſs idolatry, and alienation from God.

12. They are called HIRELINGS a. Not from genuine affection to Jeſus or his people, do they labour in the miniſtry; but to procure carnal favour, honour, pleaſure, or gain. And in times of perſecution and trouble, how readily they deſert their flocks, and the doctrines of truth!

13. They are repreſented as FOOLISH BUILDERS of hay and ſtubble b. How light, empty, and worthleſs are the falſe doctrines, the corrupt practices; which, with great care, and apparent ſkill, they eſtabliſh, preach, and promote, as if founded on the perſon and authority of Chriſt! And how incapable to abide the trial of his word!

14 They are repreſented as DAUBERS with untempered mortar c. By their falſe and inconſiſtent tenets and conduct, they exert themſelves to confirm the wicked in their ſin; in their dependence on ſelf-righteouſneſs; and to ſhake, to raze, the hopes of the ſaints founded on Jeſus promiſe, perſon, and blood But ſpeedily ſhall their management be expoſed to their ſhame; and iſſue in their, and their followers, everlaſting ruin.

15. They are repreſented as CANAANITES and MERCHANTS d. Sprung from a curſed root, with what fraud and covetouſneſs, they, for carnal advantage, reject, corrupt, and miſapply the oracles of God! How often they diſpenſe his ſacred inſtitutions to unfit perſons, or in an improper form! How often they pretend to confer ſpiritual favours! And by other like methods, unnumbered, deceive and ruin the ſouls of men!

16. They are compared to ROARING LIONS e. With what boldneſs, fierceneſs, and cruelty, they roar out their errors and curſes; vent their perſecuting threatenings, and malice againſt the faithful! And ſpread terror and deſtruction among men!

17. They are called WOLVES f. Alas! how they love the darkneſs of ignorance, and ſhun the light of God's word! What a terror to watchful, or walking [226] ſaints! How greedily, cruelly, and craftily, they deſtroy the church of God, and the ſpiritual lives and intereſts of men!

18. They are called FOXES a. How unclean; noiſome; abominable! How ſubtlely they ſhun the light of inſpiration or conviction! With what amazing greed, covetouſneſs, cruelty, and craft; and with what ſhifts, evaſions, and ſelf-inconſiſtencies, unnumbered, they, eſpecially in the night of perſecution, trouble, or carnal ſecurity,—ſpoil God's vineyard! unſettle weak and young profeſſors! ruin mens ſouls! and promote Satan's intereſts; till they be reſtrained by providence, checked by faithful cenſure, or cut off by death! And ah, how often are they proudly ſtupid under theſe checks!

19. They are repreſented as LAZY, GREEDY, DUMS DOGS b. How filthy; ready to return to the abominations which they once ſeemed to recant and abhor! How malicious their enmity againſt Jeſus Chriſt, his miniſters, and people! How ready to bite and devour the ſouls of men; to raiſe a noiſe of perſecution and reproach againſt the cauſe of God, and its adherents! How ſlothful in every thing truly good and expedient! How covetous of ſome carnal enjoyment! How ready to hurt him, that putteth not into their mouth! How negligent to reprove and warn the unruly! Nay, how ready to connive at, and flatter them; chiefly if powerful and rich!

20. They, chiefly the Antichriſtians, are likened to SCORPIONS c. What diſtinguiſhed ſeed of the old ſerpent! How eaſily provoked to the moſt outragious fury againſt God and his church! with what pretences of piety and peace they vail and cover their error and wickedneſs! How ſubtlely; how inceſſantly, they ſmite their oppoſers with the vileſt reproach; the cruelleſt perſecution; and the heavieſt cenſures! With what quickneſs and craft, they inſtil the poiſon of error and abomination into their followers! And how DIVinely are they reſtrained from poiſoning and ruining the ſaints!

21. They, chiefly the Antichriſtians, are marked out [227] by the LOCUSTS in the apocalyptic viſion of the fifth trumpet a. From the infernal ſmoke of ignorance and error, they derive their origin. How quickly they multiply and ſwarm! United under one head, the angel of the bottomleſs pit, the devil, and pope!—How harmonious, couragious, and active are they, in ſpreading error and corruption! How marked with outward grandeur; with uſurped authority; and ſuperſtitious reverence of the mob! How noted their plauſible pretences to piety; their affected courteſy; their luſtful effeminacy; their fawning flattery and ſmoothneſs; and their enticing of multitudes to ſpiritual whoredom! How diſtinguiſhed their cruelty and fraud in deſtroying the ſouls, the bodies, and the eſtates of men! How breaſt-plated with hardneſs of heart, ſearedneſs of conſcience, and with civil and eccleſiaſtic laws and immunities in their favour! And with what noiſy novelty, terror, curſes, perſecutions, anathemas, do they proceed in their infernal courſe, till the period aſſigned them by God, come to an end!

22. They are called FROGS b. How filthy are their heart and life! How fooliſh their talking! How they delight to wallow in mires of abominations! And, eſpecially, amidſt ſummer-ſhowers of fat benefices, to creep abroad; to inſinuate themſelves into the families and hearts of men; into the chambers and ſecret councils of the wealthy and great.

23. They are called BARREN TREES, whoſe fruit withereth; trees twice dead, plucked up by the roots c. However firm be their outward ſecurities; however high their profeſſion and office; yet no good fruit of connected goſpel-truth, or genuine goſpel-holineſs, do they ever produce. How quickly their apparently good doctrines, labours, and followers, diſcover their naughtineſs! To what a terrible and hopeleſs condition, doth their natural death in treſpaſſes and ſins, with their voluntary and obſtinate apoſtacy from God, reduce them at laſt!

24. They are called WANDERING STARS, to whom is reſerved the blackneſs of darkneſs for ever d. With what a ſhining blaze of profeſſion, and of pretence to [228] knowledge, piety, and zeal, they reſtleſsly move in the firmament of the viſible church! and unceaſing, bewilder themſelves and others, into the perplexed mazes of error, and dreary, hopeleſs ſtate of endleſs wo!

25. They are repreſented as FALLEN STARS; as WORMWOOD, embittering the rivers and fountains of water a. How many of them are originally ſound in the faith; but, by Satan's ſeductive temptations, are drawn away into grovelling apoſtacy and error, which are bitter to men at laſt; and embitter and poiſon to them, the promiſes and ordinances of the goſpel!

26. They are called CLOUDS without water b. How great their towering pride, and ſelf-conceit! How often their power in the church is eminent! What darkneſs, ignorance, error, and corruption, they produce on the earth! How unſettled is their vain mind! How reſtleſs their contentions! How ready to comply with every novelty; every temptation! Appearing full of refreſhing, fructifying influence, how infallibly they deceive ſuch as expect any good from them! How inceſſantly they forbode the ſtorms of God's wrath on churches and nations!

27. They are called RAGING WAVES of the ſea c. What pride; what noiſy diſorder; frothy vanity; unſettledneſs; and fierceneſs, abound with them! How often they threaten to carry all before them! How they foam out their own ſhame; caſt forth their monſtrous doctrines, vain and ſhameful practices, and vile reproaches, againſt their oppoſers!

28. They are called WELLS without water d. Whatever high pretences to piety, learning, or zeal they make; whatever ſweet and uſeful advantage they promiſe to their followers, there is nothing in them, but ſlimy, earthly-mindedneſs, miry filthy luſts, hurtful frauds, errors, and vanity.

CHAP XI. Metaphors reſpecting the true church.

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1. THE church, in connection with her head, is called CHRIST a. Jeſus is her head, huſband, and all in all. From his love, his blood, his interceſſion, and Spirit, ſhe wholly proceeds. To him, as proprietor, ſhe wholly pertains. To his perſon every true member is united. And to his honour do all her ſaints, her laws, her ordinances, and offices tend.

2. She is compared to a HUMAN BODY, or WOMAN b. She is united to Jeſus as her Lord and head, whence her honour, her laws, her ordinances, her nouriſhment and life are derived. She conſiſts of innumerable members, all cloſely connected with him, and with one another; who feel one another's affliction, ſympathize with one another's infirmities, care for one another's welfare, and are in conſtant readineſs to ſerve one another. Gradually ſhe increaſeth in ſtrength and extent; till ſhe attain the perfect ſtature of the glorified ſtate. Like a woman, ſhe is ſubject to manifold weakneſs and trouble on earth. Chriſt himſelf being her head, her eyes may ſignify her illuminating doctrines founded in him; or her miniſters, who, being rooted and grounded in him, ſignally adorn her appearance, obſerve and direct her members, watch againſt her enemies, expreſs her ſorrows, and pry into the myſteries of the goſpel. Her hair may ſignify her converts, eſpecially young ones, who, however weak and eaſily toſſed, are by faith fixed in Chriſt; like locks, knit to one another in love, and are an ornament and honour to Chriſt, and his church. Her noſe, may repreſent miniſters in their ſpiritual diſcerning, and reliſh of DIVine things; in their expoſure to danger, and their watching againſt enemies; and who, while the church is ſound, are a pleaſant, refreſhing, and apple-like ſavour of Chriſt to others; and by them her breath iſſues forth, towards God, in prayer and praiſe. Or may not her noſe, ſignify [230] her ſlately and majeſtic ordinances, awful to her enemies, ornamental and ſavoury to ſaints? Her temples, may ſignify her rulers, who, by humble and prudent management of her diſcipline and government, add to her comelineſs. Her cheeks, may denote her whole outward and viſible appearance. Her ſcarlet lips, may repreſent preachers and their goſpel-miniſtrations, chiefly verſant about Jeſus Chriſt, as bearing, and crucified for, our iniquities. Her teeth, may denote miniſters as chewing, as meditating on, the bread of life, and rendering it fit for uſe to the very weakeſt members. Her neck, may repreſent them as immediately ſubject to Chriſt her head, as adorned with golden gifts and graces; and as the uſeful means of exalting him, and conveying nouriſhment from him to us: or it may denote the inſpired oracles, which, adorned with connected, durable, and precious doctrines, laws, and promiſes, unite us to him; and, from his fulneſs, convey breath and nouriſhment into our ſoul. May not her breaſts ſignify her paſtors and teachers; her two inſpired teſtaments of heaven; her two ſorts of ordinances, ordinary and ſolemn; her two ſacramental ſeals of the new covenant; which adorn her form and appearance, and convey the ſincere milk of DIVine truth and goſpel-influence, to nouriſh the infantile children of God? May not her navel denote miniſters, as placed in the midſt, in the principal ſtation of the church; as mightily conducive to her health and ſtrength; and the diſtinguiſhed means of nouriſhing her children in their ſpiritual formation? Her belly may ſignify the word and ordinances of Jeſus Chriſt, in which his choſen are DIVinely conceived and formed into new creatures: or it may ſignify her ſaints, who are the ſubſtance in the midſt of her. May not the joints of her things, ſignify her curiouſly formed young converts, running in the ways of holineſs? Or may they denote ſound ſtandards; or the all-covering robes of Jeſus' righteouſneſs? Theſe mightily tend to promote her regular and comely management. May her feet, beautiful with ſhoes, denote her paſtors, as fixed in the faith of the goſpel, and boldly, readily, and beautifully running to and fro, to publiſh it? or her private members, as well inſtructed, and powerfully influenced by the glorious goſpel, and readily [231] running in the paths thereof? Her being black, but comely, faireſt among women, implies, that however ſhe be deformed by hypocrites and perſecutions, yet, as ordered by, and conformed to Jeſus Chriſt, ſhe is truly beautiful and glorious. Her ſleeping while her heart waketh, implies all her members, except a few choice ones, fallen into carnal ſecurity, and ſad ignorance. Her crown of twelve ſtars, implies her open and honourable profeſſion of the doctrines of the prophets and twelve apoſtles of the Lamb. Her chains of gold, rows of jewels, borders of gold, and ſtuds of ſilver, may repreſent her various and well-connected laws, doctrines, promiſes, ordinances, gifts, and graces, which are beſtowed upon her, by her huſband Chriſt. Her clothing of the ſun, ſignifies him as her righteouſneſs, protector, and glory. Her vail taken from her by outrageous watchmen, may ſignify her intrinſic power and government; her civil protection from the ſtate; or her uſeful doctrine of Jeſus' imputed righteouſneſs. Her having the moon under her ſeet, implieth her renouncing Jewiſh ceremonies, and contemning earthly cuſtoms and portions.

3. The church is compared to a VIRGIN a. How pure in her doctrine! her ordinances! How abhorrent of whoriſh idolatry and will-worſhip! How chaſte her adherence to Chriſt and his law! How dearly beloved by him! and how comely in her order, offices, and inſtitutions!—O virgin daughter, why haſt thou become to him as an whoriſh woman!

4. She is likened to a WIFE b. She is ſolemnly eſpouſed to Chriſt, by outward profeſſion, and by participation of the ſacraments; and thus brought into fellowſhip with him, and a general intereſt in his perſon and benefits. Hereby, how highly ſhe is exalted and ſecured againſt total ruin! In her, his will is manifeſted; and all her true members have ſpecial union and communion with him. And is it not the indiſpenſible duty of every one, to obey and pleaſe him in all things; to deſire his preſence with her; and to be exceedingly grieved, when he is diſhonoured and provoked?

5. She is compared to a MOTHER c. Chriſt himſelf [232] was born in her; became a member of her; and is by her crowned with numbers of converts, with unfading honour, and endleſs praiſe. Being married to him, and obtaining his preſence in ordinances, ſhe, travailing in birth, by the painful labours of miniſters and others, brings forth a generation of ſaints; nouriſheth them with the ſincere milk of the word; inſtructs them in the found principles of truth: dearly ſhe loveth, tenderly ſhe pities them, and the more as they reſemble Chriſt: their proper work ſhe aſſigns them; from danger ſhe defends them: highly ſhe reckons herſelf honoured by their good behaviour; and by ſpiritual cenſure ſhe corrects them, when unruly. The Gentile world was long a barren woman, which brought forth no children to God; but now produceth more than the Jewiſh, which was long the Lord's eſpouſed bride. The goſpel-church is a free mother, freed from the law as a covenant, and from the yoke of ancient ceremonies: ſhe travails in pain by ſpiritual pains, and endurance of manifold trouble and perſecution: the man children brought forth by her, are Jeſus, with his honoured agent Conſtantine, the firſt Chriſtian emperor, and his other bold and reſolute ſaints: theſe are caught up to God, and to his throne; Chriſt exalted to his right hand; Conſtantine to the imperial throne; the primitive ſaints to the celeſtial manſions; or ſpecially honoured and protected on earth. Satan and his agents, particularly the heathen empire of Rome, are the dragon, which waits to devour her children, and to perſecute herſelf. Her place, DIVinely provided for her in the wilderneſs, is her afflicted ſtate under Antichriſt, in which God protects her for 1260 years.

6. She is compared to an ARMY with banners a. Having private ſaints for her common ſoldiers, ſpiritual rulers for her officers, Chriſt for her Captain general, his perſon, his truth, and love, for her banner, to gather, diſtinguiſh, direct, and encourage her bands; they, being armed with her graces and ordinances, reſiſt, conquer, and ſpread terror among her ſpiritual foes.

7. She is repreſented as a NATION b. She is a durable, numerous, well regulated, protected, and enriched ſociety. Jeſus is her king; angels and miniſters, her [233] guards: Jeſus' word is her hiſtory and laws; his new covenant and its bleſſings are her inheritance; receiving out of his fulneſs, and improving it in holy exerciſes, her trade; DIVine ordinances her houſes and tents. The two armies to be ſeen in her, are hoſts of DIVine perfections, and angelie ſpirits, ſtanding in her defence; hoſts of inward graces and luſts conflicting in her true members; and hoſts of zealous ſaints and untender hypocrites oppoſing one another.—O when ſhall a nation be born at once! a little one become a ſtrong nation! the righteous nation, that keepeth the truth, enter in to the heavenly Canaan!

8. She is compared to a CITY a. Upon himſelf, as her foundation, Jeſus Chriſt hath built her: curiouſly he formed her plan, and exactly he executes it: with the wall of his power, his protection and laws, he ſurrounds her: He hath appointed all her regulations and cuſtoms: himſelf is her chief magiſtrate; her officers are his deputies: what an innumerable company, that no man can number, are her inhabitants! and how active; laborious; high fed, and richly clothed, are her true members! how DIVerſified and rich theſe privileges, in which they have all an equal, an everlaſting intereſt! In freely receiving the fulneſs of God, from the land that is afar off, conſiſts her gainful trade: in the midſt of her, in the channels of ordinances and promiſes, runs the all-adorning, all-protecting refreſhful, cleanſing, healing, and commercial river of life: in her, Chriſt, his Father, and Spirit, reſide: he, his angels, and miniſters, watch over and defend her; that the gates, the powers of hell, ſhall not prevail againſt her.—O how much were it for her advantage, that her inhabitants tenderly loved and and clave one to another, as her adverſaries daily beſiege her, by temptation and perſecution! But alas! while on earth, what a mixed multitude of treacherous hypocrites remain in, and plague, and pollute her!

9. She is compared to a FAMILY or HOUSEHOLD b. Being ſeparated from the reſt of the world, God is her father; Chriſt is her elder brother, glory, and manager; angels and church officers are her ſervants and ſtewards. [234] In her are ſaints, young and old; weak and ſtrong: to each is DIVinely appointed his proper work, ſtation, and privilege; and how comely, when with order, harmony, ſkill and delight, they apply themſelves thereto! How DIVinely are all her members inſtructed, aparelled, defended; and, on every proper occaſion, called to worſhip their God. She is like to a family of ſervants: how orderly hired, admitted, and connected, are, or ought her members to be! All of them are ſubject to Jeſus' authority, and bound to advance his honour: To them, in very different degrees, he intruſts the talents and pounds of office, opportunity, gifts, and graces, that they may occupy therewith, till he come again: Such as improve them, ſhall be proportionally honoured and rewarded: ſuch as do not, but, as it were, hide them in a napkin, ſhall be ſelf-condemned, and caſt into eternal ruin. How deeply are all indebted to Jeſus! but finding they have nothing to pay, how ready is he frankly to forgive them! How abſurd then for them to revenge petty injuries upon one another! If he forgive me my ten thouſand talents, what torment, what damnation I deſerve, if I reſent on my my neighbour the petty wrong, which his tongue or hand have done me! If while my Lord delayeth his coming, I beat, reproach, unjuſtly cenſure, or perſecute my fellow-ſervants, ſhall not I have my portion with hypocrites?—Pray, my ſoul, for this family of God; for they ſhall proſper that love her.

10. She is compared to a DOVE a. How great her purity! her ſimplicity! her innocency! her comelineſs! her chaſte affection towards Chriſt her head! how ſingle her adherence to his truths and ordinances! How ſhe flies to him in diſtreſs, and mourns for his abſence! How pleaſant the conſociation of her members! How noted her fruitfulneſs in young converts! How eminent her weakneſs in herſelf; and her expoſure to enemies!

11. She is compared to a THRESHING OX b. By her ſhall God ſubdue and break in pieces all her enemies; and render the whole earth ſervants to him, and to his Chriſt. Her iron horns, and hoofs of braſs, are the power, authority, courage, and vigour, wherewith [235] he ſhall endue her, and make her terrible to all her oppoſers.

12. She is compared to a FLOCK of ſheep or goats a. How great the uſefulneſs, purity, fruitfulneſs, unity, and affection of her true members! Of themſelves, how weak to oppoſe! how unwatchful againſt their ſpiritual enemies! How tenderly loved, cared for, protected, healed, led, and nouriſhed by Jeſus! Ah! how often infection ſpreads among them! moſt being readier to follow example than precept. How beneficial are good patterns! and how hurtful are bad! Her ews with young are perſons diſtreſſed in mind, are miniſters travailing in birth, till Chriſt be formed in mens hearts. Her lambs and kids, are young converts, or profeſſors, who are to be fed beſides the ſhepherds tents of ordinances. She is Chriſt's flock; all her true-members he choſe, purchaſed, gathers, conquers, feeds, protects, and cares for: and how many rich favours do even her nominal profeſſors receive from his hand! She is one flock, wholly united in her one head, Chriſt; a beautiful flock, adorned with his word, his ordinances, righteouſneſs and grace; a little flock, ſmall in compariſon of the reſt of the world; a flock of ſlaughter, expoſed to fearful perſecution and trouble. Her watering troughs, high mountains, to feed on, and green paſtures, are the lofty, the ever refreſhing, and delightful word and ordinances of Chriſt. Her ſtill waters, are the deeps of his everlaſting love, meritorious blood, and DIVine influences, which run in the channels, and among the hills of DIVine ordinances. Her fold, is church-fellowſhip, DIVine ordinances; and gracious communion with himſelf. The footſteps of the flock, are the pattern of former ſaints; or the ordinances in which they walk.

13. She is compared to an OLIVE TREE b. How perpetual her verdure and ſap! How good and abundant her fruit! How delightful her ſpiritual comelineſs, grace and light; and the peace, with God, with conſcience, with creatures, which is exhibited and enjoyed in her!

14. She is compared to a VINE c. Being planted, [234] pruned, watered, and preſerved by Jeſus' power, ſhe, in herſelf contemptible, weak, and uſeleſs, in him abounds with ſpiritual ſap of DIVine truths and influences, ſpreads in the world, and brings forth the well-joined, the uſeful, and refreſhing fruits of holy men, of ſpiritual graces and good works, to the praiſe and glory of God! And, alas! how theſe particular aſſemblies and members which remain unfruitful, diſhonour God, provoke his wrath, and haſten their own diſgrace and ruin!

15. She reſembles a BUSH BURNING, and not conſumed a. To carnal men, ſhe appears inſignificant and contemptible: in this world, ſhe is ordinarily low and expoſed to afflictions: to ſuch birds of mankind, as flee to the Lord Jeſus, and ſing to his praiſe, ſhe is the common receptacle: notwithſtanding of, nay, often amidſt the fireieſt trials and preſecutions, ſhe flouriſheth with holy perſons, graces, and exerciſes; painfully, though innocently, ſhe pricks and plagues thoſe who injure her.

16. She is compared to a LILY b. How comely and uſeful in her author, her laws, ordinances, and real members! Though weak in herſelf, how rooted in Chriſt! How glorious and great in him, as her head! How fruitful in the production of ſaints! How high and heavenly her nature and tendency! To what heights of perfection ſhall ſhe attain! How delightful and diffuſive her favour, when the fulneſs of the Gentiles ſhall come in, and the whole earth be filled with the knowledge of the Lord! And though now ſhe be among thorns, expoſed to troubles and evil men; yet how quickly ſhall ſhe be tranſplanted to the celeſtial paradiſe of God!

17. She is called the FULNESS OF CHRIST c. Her true members are his myſtical body, through which he becomes a complete mediatorial head and huſband, and in whom he fully manifeſts his mercy, kindneſs, and love.—Surpriſing! am I for ever to have Jeſus for my fulneſs! and to be the fulneſs of him, who filleth all in all!

18. She is called HEAVEN d. She is the gate of entrance to heaven. In her, God, and his holy people reſide; [237] and the latter are fitted for the paradiſe above. Her laws, ordinances, and privileges, are of a heavenly origin, nature, and tendency. Chriſt and his oracles are her ſun; his inſtituted ordinances her moon; HE, her morning-ſtar; miniſters and ſaints, her connected conſtellations.

19. She is compared to the SUN a. How conſtant and abiding! the gates of hell cannot prevail againſt her. How delightfully the wonders and myſteries of God are diſplayed in her! How glorious her ſpiritual appearance! Nor is any ſaving light communicated to the world, but by her means! Her complex frame is clothed with the laws and ordinances of Jeſus, the Sun of righteouſneſs; and her true members with his righteouſneſs and grace.

20. She is compared to the MOON b. From Jeſus Chriſt ſhe receiveth all her light of inſpiration, ordinances, and grace. Amidſt various changes of outward circumſtances, amidſt unnumbered ſpots and imperfections, ſhe, during the night of time, communicates the light of life to our darkened earth. How marvellous her influence upon the riſe and fall of nations, in the SEA of this world! As Jeſus' face ſhines upon her, ſo is the meaſure of her light: but when carnal ſchemes and politics interpoſe between her and him; how is her glory eclipſed! how many witneſs her ſhame!

21. She reſembleſh the MORNING c. How pleaſant and refreſhful, though imperfect, her light! How gradually from the beginning to the end of time, ſhall it increaſe, till it iſſue in the noon-tide blaze of everlaſting brightneſs! But, my ſoul, did not the church look forth as the MORNING, in the patriarchal age? Did ſhe not appear ſair as the MOON, when clothed with the numerous, moon-ruled, and fading ceremonies of the Jewiſh diſpenſation? Did ſhe not in the apoſtolic,—and ſhall ſhe not in the millennial, and the eternal period, appear clear as the SUN?

22. She reſembles a SHIP d. How curiouſly built and furniſhed by Chriſt, for conveying his people thro' the ſea of this world, and of manifold troubles, to the haven of glory! How ſkilfully ought ſhe to be directed [238] and managed, according to the compaſs of inſpiration! How neceſſarily influenced, by the gales of DIVine influence! Alas! how often bewildered with the miſts of deluſion; and toſſed by waves and ſtorms of perſecution, DIViſion, temptation, and trouble! What numbers, who once entered by a formal profeſſion, are ſhaken out of her, by ſtorms and death! Nor do any, but God's choſen and ſanctified ones, by her means, arrive ſafe at the heavenly harbour.

23. She is compared to a NET a. How mean her materials! but how curiouſly connected her members, ordinances, and forms! With what labour and ſkill, Jeſus and his agents caſt her into the ſea of this world, to catch and draw men to himſelf! And how often they remove her from one place to another! What multitudes are ſometimes, by his direction, therein apprehended! ſome of whom are real ſaints, good fiſhes; others hypocritical and bad! Quickly, in the laſt judgment, ſhall ſhe be drawn to the ſhore of the eternal ſtate; where the good ſhall be gathered to Jeſus' manſions; and the bad thrown away into the furnace of his wrath.

24. She reſembles Solomon's CHARIOT of the wood of Lebanon b. Of men, rendered precious, fragrant, ſtrong, comely, and durable, by his grace, hath our glorious King Jeſus, our prince of peace, formed her. Miniſters, ſhining in uſeful gifts and grace, are her ſilver pillars. The excellent, glorious, and everlaſting perſon of Chriſt, is her bottom of gold. Her covering of purple, implies her being waſhed in his blood, clothed with his righteouſneſs, royally dignified by his kindneſs, and expoſed to bloody ſuffering for his ſake. Her being paved with love, implies, that his love is exhibited and applied in her; and that his people walk in love towards him, and towards one another.

25. She reſembles the WHEELS in Ezekiel's viſion c. How great her excellency and uſefulneſs! how noted her moveableneſs from place to place! Through mens oppoſition, what a noiſe do her motions make in the world! May not their roundneſs import her perfection in her kind? their four faces imply knowledge, heavenlineſs, courage, and patience in labour? the dreadful [239] beight of their rings denote majeſty, extent, and awfulneſs to oppoſers? May not their colour of the ſea, or beryl, mark out her fluctuating condition upon earth; and the excellency and beauty of her true members? their not turning as they went, repreſent her progreſs towards perfection, and the gracious perſeverance and growth of her ſaints? May not their appearance as a wheel within a wheel, imply her curious ſtructure, with reſpect to the particular worſhipping aſſemblies, comprehended in her? May not the crying to the wheels import the neceſſary awakening and exciting of the church, by the word and Spirit of God? and the moving of the wheels by the Spirit of the living creatures, imply, that the churches muſt be animated to their progreſſive work, by the zealous diligence of miniſters, and the influences of the DIVine Spirit, who is in them?

26. She is called a SPRING SHUT UP; a FOUNTAIN SEALED a. How remarkably is ſhe often protected by God! All her true members are graciouſly ſeparated and preſerved for him, as his hidden ones, and peculiar property! All her inſpired oracles, DIVine ordinances, and valuable bleſſings, are ſafely repoſited and ſecured in her. Nor are they beſtowed on, or made known to the reſt of the world.

27. She is compared to a MOUNTAIN or HILL b. How immoveably rooted in Chriſt! How impoſſible to deſtroy her! How diſtinguiſhed her excellency! How amazing her height, and extenſive her proſpect, into divine, deep, and diſtant things! With what contempt do her ſaints overlook every thing without her, as low and trifling! In her ſpring the inſtituted wells of ſalvation, and runs the river of life. In her grow God's choſen plants, trees of righteouſneſs and life, and fruitful vines. In her he is worſhipped in ſpirit and in truth. In her, his ranſomed flocks richly feed, on the paſtures of goſpel-ordinances! How ſafely preſerved and ſheltered by the Rock of ages! She is a mountain of myrrh, and hill of frankincenſe: mountains of ſpices. How fragrant, precious, purifying, and perfuming the virtue of her ordinances, bleſſings, graces, and good works! How Jeſus [240] delights in her! and beſtows on her true members ſweet communion with himſelf

28. She is compared to CARMEL; LEBANON; and SHARON a. Jeſus, the tree of life; and his Spirit, the water of life; are in her: the Rock of ſalvation, the Roſe of Sharon, and Lily of the valley, are enjoyed in her! What fragrant and laſting verdure; what pleaſant paſture, amiable proſpect, and delightful reſt, he, in her, creates for the ſouls of men!—In her, what plants of God; what flowers of grace, ſmell ſweetly, bloſſom, and bring forth fruit!

29. She is a little LITTLE STONE cut out of the mountain without hands, which breaks to pieces the kingdoms oſ the world, and becomes a great mountain, filling the whole earth b. Chriſt her Head, in his manhood, was formed by the tranſcendent power of the Holy Ghoſt. Wonderfully, not by human force, is ſhe raiſed up in the world. By the ſovereign power, and free grace of God, are her true members digged from their natural ſtate, and brought from among the reſidue of mankind. Implored by her fervent prayers, ſhall the righteous Lord bring terrible deſtruction upon her oppoſers. When wealthieſt empires are overturned, ſhe, however ſmall and deſpiſed, ſhall continue, and gain ground by their ruin. In the laſt days, when the Chaldean, Perſian, Grecian, Roman, and Tartarian empires, are no more; ſhe ſhall extend to all the kingdoms of the earth; and in her lofty ordinances ſhall all fleſh ſee the ſalvation of God.

30. She is compared to a GARDEN; ORCHARD; VINEYARD c. At infinite expence of love, of power, and blood, Jeſus purchaſed her from the juſtice of God. The heart of her choſen members he plows up; removes their ſtony hardneſs; and every other bar in his way. Regularly he plants her with his ſaints, his ordinances and grace. By the hedge of government and diſcipline, he defends and ſeparates her from the reſt of the world. By the ſhining of his countenance, and the application of his love, he warms and nouriſheth her. With the river, the rain, the dew of his word and Spirit, he waters [241] her every moment. With his truths and bleſſings, he fattens her. By his angels, his miniſters, his providence, he watcheth over, and keeps her night and day, leſt any hurt her. How dear is ſhe to him! and how he delights to walk in her! What officers and members he hires to labour in her! No feed, but that of his word, he allows to be caſt into her. To none, but the choice ſeed of his ſaints, he allows acceſs to her fealing ordinances. By a faithful adminiſtration of his inſtitutions, and by manifold perſecutions and afflictions, he weeds and prunes off her corruptions. Every plant, or member is required to bring forth much fruit. And to what diſtreſs, ſpiritual drought, and everlaſting danger, doth their want of it expoſe them! How often, for cumbering his ground, for living unprofitably and wickedly in his church, doth he cut down profeſſors, and caſt them into endleſs ſire! How often, for their ſpiritual barrenneſs, and noxious corruptions, he unhingeth particular churches! takes away their hedge of protection and government! gives them up to Heatheniſh, and other abominations! and ſuffers the wild beaſts of wicked men to waſte and deform them at pleaſure! Nowhere are ſuch noxious weeds, ſuch corruptions produced, as in an uncultivated church. How quickly the nettles and briers of hereſies, hateful practices, and wicked men cover her face, and render her a lodging of Satan, and his ſerpentine ſeed! The church is indeed ſmaller, but more uſeful than all the reſt of the world. For, like a vineyard of red wine, amidſt bloody perſecutions, ſhe produceth perſons and works, which cheer the heart of God and man: Like an orchard of pomegranates, ſpikenard, and all the chief ſpices, ſhe produceth ſaints unnumbered, precious, ſavoury, and uſeful, and in attainments and conditions, very DIVerſified. Theſe bring forth the rich, fragrant, and medicinal ſpices, and fruits of holy graces and good works. The keepers and huſband-men, to whom Chriſt lets out his vineyard, are her officers, who are to cultivate her, and return him proper revenues of honour for the talents, opportunities, and charge affigned them. How miſerably did God deſtroy the Jewiſh keepers, who abuſed his prophets and ſervants, and murdered his Son; and gave the vineyard to the [242] Gentiles! Chriſt's having her at Baal-Hamon, imports, that now the acceſs to her is large; and multitudes enter. His having a thouſand, and the keepers two hundred, implies that he is to have the chief glory; and his miniſters their reſpective ſubſiſtence and honour. His hiring labourers to work in her at the third, the ſixth, the ninth, and eleventh hour, implies, that in different ages of the world, as the patriarchal, ceremonial, apoſtolic, and millennial; and in very different ſeaſons of life, his choſen are converted, and made to labour in his work; and at the end, all of them ſhall receive the penny, the enriching, the gracious reward of eternal life. From her various worſhipping aſſemblies, ſhe is ſometimes repreſented as gardens, or vineyards.

31. She is compared to a SOWN FIELD a. Jeſus, her proprietor, ſows her with the good ſeed of his word. Some of it falls on hearers, ſtupid, careleſs, and expoſing themſelves to every temptation, as a way ſide; and, by Satan and his agents, is quickly devoured, and ſnatched from their memory and affection. Some of it falls upon hearers hard in heart as ſtony ground: who, though at firſt they receive it with joy and affection, and ſeem to commence a flouriſhing profeſſion and practice, yet being ſcorched by perſecution or trouble, they quickly wither. Some of it falls upon carnal worldlings, whoſe thorns, whoſe earthly cares and luſts, choke and render it unfruitful. Some of it falls upon renewed hearts, who, in very different degrees, bring forth fruit unto God. In her grows up the good wheat, the ſaints ſown by Jeſus Chriſt; and the tares, hypocrites, and ſeducers, ſown by Satan in the night of ignorance, indifferency, trouble, or time. Nor men, nor angels, can, or are now DIVinely warranted, fully to ſeparate the tares from the wheat. But, at the laſt-judgment, a full, a final ſeparation ſhall be effected; the ſaints being gathered into God's heavenly ſtorehouſe, and the wicked caſt into unquenchable fire.

32. She is compared to a THRESHING FLOOR b. Here the corn of precious ſaints, and the chaff of hypocritical diſſemblers are mingled together in her; nay, the [243] corn of grace and chaff of corruption cleave cloſe to one another; and by threſhing influences, troubles, and perſecutions, her ordinary attendants, muſt the chaff be gradually ſeparated from the wheat. In her, how quickly one generation paſſeth away, and another cometh in their ſtead! Bleſſed Boaz, it is thine to lodge on this thy floor, which thou haſt choſen, purchaſed, and prepared. It is thine to purge it with the fan of thy word, of thine influences, and of ſtormy providences. What chaffy multitudes of rebellious Jews, and apoſtate Chriſtians, have thy fanning judgments hurried into fearful deſtruction! What millions ſhall thy trying procedure at the laſt day blow into endleſs ruin!—Be thou, my ſoul, ſolid grain, that no trouble, nor death, nor the eternal judgment, may blow me away from Chriſt and his ſaints.

33. The goſpel-church reſembles the INHERITANCE OF ISRAEL, in Ezekiel's viſion a. All her borders are exactly circumſcribed in the purpoſe, the covenant, and word of God. In her the true Iſraelites, his choſen people, reſide. How noted the regularity and harmony of their reſpective ſtations and conditions! How often do Danites, diſtinguiſhed and early ſinners, become the firſt, and the moſt highly privileged ſaints! What equal acceſs for Jews and Gentiles to her fellowſhip! What ſhares of common gifts and grace, ſojourning hypocrites often obtain! How regularly is their proper work, proviſion, and honour, aſſigned to her officers, her prieſts, and Levites! With what equity do, or ſhall thoſe rulers execute her government and laws! How active and ſucceſsful ſhall they be, as fiſhers of men in the dead ſea of this world! How glorious are her watering and fructifying truths, inſtitutions, and influences, which, iſſuing from the temple, and through the death of Jeſus our Lord, do, in different periods, gradually increaſe, and on every hand produce multitudes of trees, of lively, flouriſhing, and fruitful ſaints! How deplorable their end, who reap no benefit thereby! They ſhall be curſed into ſourneſs, into barrenneſs, and endleſs ruin! In her how high the honour; how abundant the portion of her prince and Mediator; at whoſe expence, her feaſts, her [244] ordinances, are obſerved! In midſt of her dwells JEHOVAH, and ſhares the centrical portion, the ſupreme honour and glory of all.

34. She, eſpecially in the latter days, reſembles the NEW JERUSALEM in John and Ezekiel's viſions a. Her deſcending from God out of heaven, marks her heavenly, her DIVine erection, nature, and tendency. Her ſituation on the ſouth ſide of an hill, may denote her freedom from the chilling blaſts of perſecution and trouble; and her eminent enjoyment of the influences of her all-warming Sun of righteouſneſs. Her appearance as a juſper-ſtone, imports her purity and comelineſs. Her high wall round about, is her DIVinely-preſcribed laws and government; and her DIVinely-beſtowed ſalvation and protection from wo. Her twelve gates of pearl, three towards each airth, mark out Jeſus as equally acceſſible to finners from every end of the earth. Her twelve foundations of different precious ſtones, repreſent him, and his glorious truths, declared by his apoſtles, as ſuited to ſupport ſinners in every caſe. Her ſour-ſquare form, ſignifies her ſtability, comelineſs, and order. Her being eighteen thouſand meaſures round about, and having twelve thouſand furlongs on every ſide, import her numerous members, and vaſt extent. Her having no temple in her, denotes the aboliſhment of the Jewiſh ceremonies. Her having no need of the ſun, the moon, or the light of a candle, ſignifies her having no need of temporal power, worldly pomp, and dim ceremonies. Her river of life in the midſt, is the goſpel and Spirit of Chriſt. Her tree of life is Chriſt himſelf. Her ſtreets and broad ways are his ordinances. Her light is the Lord God and the Lamb. Into her ſhall multitudes come, and obtain divine light, knowledge, joy, and happineſs; and from her ſpecial fellowſhip, ſhall wicked and ſcandalous perſons be carefully ſecluded: and this ſhall be her name, her renown, the LORD IS THERE; there DIVine perſons delightfully reſide; there DIVine perfections are ſignally diſplayed, and DIVine gifts and graces bountifully conferred.

35. She, eſpecially in the latter days, correſponds [245] with the TEMPLE in Ezekiel's viſion a. How ſurrounded with the ſtrong wall of DIVine perfections, of love, and power! of ſalvation and government! How exactly every thing in her is meaſured according to the line and reed of God's purpoſe and word! Its ſtairs of aſcent at the threſholds, ſignify our gradual increaſe in gifts and grace; and our gradual entrance into the viſible and inviſible church, and to fellowſhip with God; and the various means of obtaining it. The courts may repreſent the church as viſible; the ſanctuary, in her inviſible ſtate, or the outward court, may ſignify her viſible, and the inner court her inviſible ſtate. The ſanctuary her eminent fellowſhip with God in Chriſt. And the ſeparate building at the weſt end, the eternal ſtate of glory, which eye hath not ſeen, nor ear heard; nor hath it entered into the heart of men to conceive of. The ſide-chambers of the temple and court, may ſignify particular churches, worſhipping aſſemblies, and inſtituted ordinances, where Jeſus reſides, and reveals his myſteries; protects and allows intimate fellowſhip to his people. The enlarging of the upper ſtories of ſome of theſe chambers, by their jutting into the principal wall, implies, that the more holy, heavenly, and dependent upon God, churches and perſons are, in attending ordinances, the more extenſive is their goſpel-liberty. The prieſts chambers in the outward court towards the north, may mark their diſtinct functions in the church; or the Proteſtant churches in Europe and North America. Their narrowing as they aſcended, implies their being the more expoſed to perſecution, according to their eminency; or that, in the Proteſtant churches, there ſhall be great decays, as to number and quality; and that in the ſecond, and eſpecially the third age after the Reformation, few eminent members or miniſters ſhall be therein found. The void places between and before the chambers, may repreſent the abundant acceſs there is to Chriſtian churches and ordinances; the light, liberty, and wholeſome air of influence there enjoyed; and that our whole life is to be an improving of ordinances paſt, and a preparation for theſe in view. The equal ſize of the chambers, exhibits the equal privileges, power, and authority [246] of churches and miniſters; and the ſubſtantial identity of ordinances. The poſts and pillars in this temple, may repreſent fundamental truths, evangelical promiſes, faithful miniſters, and zealous ſaints; which eſtabliſh and ſtrengthen the church. Cherubims and palm trees alternately mixed, may repreſent miniſters and ſaints attended by angels; and all prying into the myſteries of redemption, ſtying in the active ſervice of God, or patiently bearing loads of labour and trouble, and obtaining victory over ſpiritual enemies. The foundations and pavement may repreſent Chriſt, and his inſpired oracles, as the foundation of the church, and of every true member, grace, and good work, therein. The large gates, doors, and porches, ſignify Chriſt as the means of our abundant acceſs to God. But the porch of the ſanctuary may exhibit him as a ſupporter, hiding-place, and houſe of prayer, for his people: and the appropriation of the eaſt gate to the prince alone, may ſignify, that he alone approacheth ſtraight forward to God, by his own merit; and is the Head of the church, who may go in and out from his people and ordinances, as he pleaſeth. The windows may repreſent miniſters and ordinances, by means of which we ſhare the light and air of life. The identity of things, and meaſures on various ſides, exhibits the identity of Chriſt, and his word and ordinances; and the ſimilarity of his people in every part of the world. The altar of burnt-offering, repreſents Jeſus in his all-purchaſing blood and righteouſneſs. That of incenſe repreſents him in his all-procuring interceſſion. The chamber for waſhing the ſacrifices, may denote the ordinance of baptiſm, in which the ſaints, theſe ſpiritual oblations, are waſhed by the blood and Spirit of the Lamb. The eight tables of hewn ſtone, with the knives on them, may ſignify the DIVinely appointed, the ſtanding, and often-diſpenſed ſacrament of the Lord's ſupper, in which Chriſt crucified, and our ſins, the cauſe of his death, are affectingly preſented to our ſpiritual view. And may not the fleſh-hooks denote the promiſes and ordinances of the goſpel, as exhibiting and bringing near to us, our crucified Redeemer? May not the ſingers and Levites ſignify true Chriſtians, who rejoice in, bleſs the Lord, and labour in his ſervice? May not the prieſts [247] ſignify miniſters, who preſent Chriſt to us; and ſaints, who by faith preſent him to God, and ſurrender themſelves to his ſervice? May not the five hundred reeds of meaſure on every ſide of the court, ſignify the extent of the church in the latter-days; and the conſiderable diſtinction to be kept up between her and the world? Doth not the whole limit thereof round about, being moſt holy, import, that all her ordinances are holy and ſpiritual, not ceremonial and carnal; and that holineſs ought to be the ſhining quality of every member in her?

36. She is compared to an HOUSE or PALACE a. Curiouſly Jeſus contrived her whole form. Upon his own perſon, word, and righteouſneſs, he lays her foundation. With his choſen, his lively, and precious ſtones, hewn out of the dark quarry of nature, by his Spirit; quickened, formed, and poliſhed by his grace; and, cemented together by himſelf, his love, his blood, and ordinances, he rears her up. With ſacred ſtatutes, with proviſion of goſpel-truth, with unſearchable bleſſings, he richly furniſheth her. What a place is ſhe of ſecrecy, ſafety, reſt, devotion, and ſpiritual feaſting! To prevent her decay and ruin, how frequently is ſhe repaired with new generations of ſaints, and ſupplies of grace! Her being founded on the tops of the mountains, and exalted above the hills, implies, that, remaining for ever founded on Jeſus Chriſt, the Rock of ſalvation, ſhe ſhall be moſt firmly and conſpicuouſly ſettled in the world, that multitudes may flow unto her. Her foundation of ſapphires, is Chriſt, infinitely pure, precious, glorious, and durable; and his truths. Her pavement of fair coloured ſtones, is him as the all glorious foundation of our holy walk; or, it is ſaints of the loweſt order beautified in him. Her windows of agates, may ſignify painful and ſucceſsful miniſters, who convey light and knowledge to her, from her glorious Sun of righteouſneſs, and her oracles of inſpiration. Her doors and gates of carbuncles, are Jeſus in his awful authority, fiery ſufferings, and glorious exaltation, as the means of our acceſs to God; or they are a love-working and zeal-inflaming faith, by which we join ourſelves to him and his church: and may they not alſo repreſent the zealous endeavours of [248] miniſters to try perſons, and admit to ſealing ordinances only ſuch as are viſibly ſaints, and faithful? Her borders of pleaſant ſtones, are her precious, her comely, well fixed, and durable ſaints, ordinances, diſcipline, and government. Her cedar beams and pillars, are the fragrant, firm, and laſting miniſters, ſaints, promiſes, and ordinances, by which ſhe is adorned and ſupported. Her rafters and galleries of fir, are her ſhadowy, refreſhful, and comely ordinances of DIVine grace, in which we apprehend, retain, and walk with Chriſt. Her chambers repreſent her ordinances as the means of ſecret, ſweet, and ſatisfying communion with Chriſt; and of his bleſſing us with his peculiar protection and preſence. Her wine-cellar, hanqueting houſe, and bed, are the ſcriptures, the covenant of grace, and eſpecial fellowſhip with Chriſt; by which we are ſweetly refreſhed, ſtrengthened, ſatisfied, delighted, inſtructed, and rendered fruitful in good works. Her table is the ordinances of God, on which his fulneſs is exhibited to us. Her throne of grace, is Jeſus, as the fulfiller of all righteouſneſs, in whom God is for ever well pleaſed and reſts. The ſea of glaſs before the throne, mingled with fire, on which the ſaints for ever ſtand, and are bold before God, is Jeſus' all cleanſing, all-ſupporting blood, as flowing from his flaming love, and applied by his Spirit of burning; or it is the goſpel applied by the Spirit to our conſcience, for encouraging us to bold appearances, and ſervent ſupplications before God.

37. She is compared to an INN a. For accomodating and refreſhing the people of God in their heavenly journey, ſhe is erected. In her, miniſters are appointed to wait on the travelling ſaints, and afford them medicine, milk, or ſtrong meat, as their caſe requires. Are not the two inſpired Teſtaments; are not miniſterial gifts and graces, the two pence beſtowed by our kind Samaritan upon theſe hoſts on earth, for the aſſiſtance of his people? And is not everlaſting glory their additional reward?—Beware, my ſoul, of reſting in ordinances or attainments; but haſten forward to thy long home, the better country above.

38. She reſembles a CHAMBER and BANQUETINGHOUSE [249] a. How richly furniſhed with every thing comely and uſeful! with all the nouriſhing fulneſs of God! In her, how ſweetly Jeſus manifeſts himſelf to his people! feaſts them with his goodneſs! allows them his intimate fellowſhip! reveals to them his ſecrets! and protects them from their enemies!

39. She reſembles a GREEN and WELL-GUARDED BED b. What ſweet communion have the ſaints here with Chriſt, and with one another! How ſweetly here be dwells, and reſts in his love! With what amazing pleaſure he here declareth it to us, and maketh us to enjoy its endearing fruits! Is it not here, that ſaints and graces are begotten; are born; are nouriſhed; and appear with conſtant verdure, glory, and freſhneſs! What armed guard of infinite perfections, of holy angels, and faithful miniſters, ſurround her on every ſide; all determined, during her night of trouble and time, to protect her in ſafety, and to execute vengeance on her enemies.

40. She is compared to a WALL c. Being eſtabliſhed in the faith of his word, cemented by his perſon and blood, and by their mutual love and ſpiritual fellowſhip, her true members are built on Chriſt the foundation. In them, and in her whole form, ſhe is erected ſtraight heavenward. How ſtrong in him! and what an uſeful means of protecting men from the ſtorms of temptation and wrath! What a ſeparator between profeſſed ſaints and profane ſinners! Her towers are the oracles, ordinances, and miniſters of God; by which ſhe oppoſeth her ſpiritual enemies, when they come in like a flood. The ſilver palace built upon her, implies her being the honoured habitation of Father, Son, and Holy Ghoſt; and that, by her means, we aſcend to the celeſtial ſtate.

41. She is compared to a DOOR d. In her, Jeſus the door, the way, the truth, and the life, is exhibited; and the door of faith, the door of goſpel offers, and of mens hearts, is opened. She is the door of paſſage to the inner-chambers of endleſs felicity. Nor ought any, but viſible ſaints, to be admitted into the chambers of her ſealing inſtitutions. And is ſhe not DIVinely incloſed [250] with the cedar-boards of ordinances, providences, and graces!

42. She is compared to a GOLDEN CANDLESTICK a. How great her beauty and value! From Chriſt the light of life her gifts and graces are lighted; and by her doctrine, diſcipline, and holy converſation, ſhe communicateth the light of inſtruction to others. Her ſituation in the world is often varied; and in the morning of endleſs glory, her preſent form ſhall be laid aſide. Her oil is the goſpel and grace of God. The pipes of conveyance, are faithful minſtrations of truth. The "two olive-trees, that empty the oil out of themſelves," may ſignify miniſters, who communicate goſpel-truth to others; or Chriſt's natures and offices, by which the Holy Ghoſt is communicated to men.

43. The church is like unto a FIRE b. In her dwells the Spirit of judgment and burning. In her, the word of God is like unto fire, inflaming and melting the hearts of men. In her, what multitudes are refined from their droſſy corruptions! How terrible and deſtructive is ſhe to her enemies!

CHAP. XII. Metaphors reſpecting Antichriſt, and other falſe churches.

1. CORRUPT Churches are called FLOCKS of Chriſt's companions c. In mighty numbers they are gathered, nouriſhed, directed, and governed by his oppoſers and the doctrines, and laws to which they attend, and their cuſtoms and conduct, are the reverſe of thoſe that are appointed by him.

2. They are called SYNAGOGUES OF SATAN e. In them he dwells; and by them he is worſhipped. In them his doctrines are believed; his laws obſerved; and his ordinances attended; and his followers aſſemble for fellowſhip in error, deluſion, and wicked practices.

3. They reſemble LUKEWARM WATER, and a CAKE NOT TURNED (e). Pretending ſome regard to DIVine truths and ordinances, but wanting the love of them, d [251] they mix idolatry, and other corruptions, with ſome remains of God's true worſhip; they fear him, and ſerve their own god's; and ſo render themſelves abominable to him and his people; and are in the utmoſt hazard of being ſpued out of his mouth, into everlaſting ruin.

Why they are compared to old men with grey hairs without knowing it; and to roaring lions; rapacious birds; corrupt carcaſes; barren vineyards; and empty vines. See in Jews, chap. xiii. § 2. No 1.

4. The Antichriſtian ſtate, or Papacy, is called a MAN OF SIN a. How wonderfully it is connected in its parts! How marvellouſly all of them ſympathize with, and ſupport one another! What pretence it makes to reaſon, and to the advantage of mankind! The Pope, who overſeeth, directs, and governs, is the head; his ſubmiſſive and wickedly-active clergy are the hands, and their common ſubjects the feet. And how monſtrouſly ſinful and wicked is the whole ſyſtem of his doctrines, laws, worſhip, miracles, offices, officers, and courſes!

5. Antichriſt is called the SON OF PERDITION b. By the deſtructive vengeance of God on men, for not receiving his truth in the love of it, was the riſe thereof permitted. The Pope, and his thorough paced agents, go about, ſeeking whom they may devour. Their doctrine, their laws, and example, effectually tend to the everlaſting ruin of multitudes. Their beloved, their habitual labour, is to deſtroy the ſouls and bodies of men. The period of their power is a perilous time; for they have conſciences ſeared as with a hot iron, ignorant, and ſtupified; they ſpeak lies in hypocriſy; promote doctrines of devils, forbidding to marry, and to enjoy meats which God hath prepared for uſe; they are lovers of themſelves, covetous, proud, blaſphemers diſobedient to parents, unthankful, unholy, without natural affection, truce-breakers, falſe accuſers, incontinent, intemperate, fierce, heady, high minded, deſpiſers and haters of thoſe that are good.

6. Antichriſt is compared to a WHORE c. With [252] what amazing craft, filthineſs, and flattery do the Pope and his factors, ſeduce multitudes into error, idolatry, will worſhip, and other parts of ſpiritual whoredom with them! For this end, how they deck up their offices and cauſe, with the moſt plauſible pretences to piety and reaſon! How they delude men with the moſt engaging outward appearances of earnal pomp and ſplendor! Under pretence of chaſtity, how they decry marriage, and yet wallow in all manner of uncleanneſs! The ſcarlet-coloured beaſt, with ſeven heads and ten horns, upon which ſhe rideth, is the blaſphemous and bloody empire of Rome, which had ſeven different forms of government; and is now DIVided into ten principal ſovereignties, over which the Pope did, or doth exerciſe his power. The many waters on which ſhe ſitteth, are the noiſy multitude of people, ſubject to her authority. Her purple and ſcarlet clothing, marks out the purple livery of her cardinals; her amazing pride; her high pretences to more than royal ſovereignty; and her bloody preſecution of the ſaints. The golden cup, full of filthineſs, in her hand, is the unhallowed means which the taketh to enſnare and defile the ſouls of men. Her name on her forehead, Myſtery, Babylon the great, the mother of harlots, and abominations of the earth, imports her high pretences to lying wonders, and her aſtoniſhing impudence in the filthieſt crimes. Her being drunk with the blood of ſaints, implies her cruel and bloody perſecution of them, her delighting to murder and maſſacre them. The burning of her fleſh with fire by the ten kings once ſubject to her, implies their angry, utter, and fearful deſtruction of the Papal conſtitution, power and revenue, in the time appointed by God.

7. Antichriſt is called SODOM a. What pride, fulneſs of bread, and abundance of idleneſs, are with her numerous devotees! What ſhocking beſtiality, Sodomy, fornication, adultery, and every other fleſhly and mental impurity, prevail in Popiſh countries! Do not you, Antichriſtian clergy, for a pitiful price, allow men to practiſe the vileſt abominations? What numbers of licenſed ſtews are at Rome? Are you not lovers of pleaſures more than lovers of God? How often you creep [253] into mens houſes, to defile their ſpouſes and daughters with your whoredom and error! Paſt feeling, how you abandon yourſelves to all uncleanneſs, to work it with greedineſs! And ſhall not you, and your followers, like Sodom, be ſet up as monuments of wrath, ſuffering the vengeance of eternal fire?

8. Antichriſt is called EGYPT a. How terrible is the Popiſh oppreſſion of, and murdering the ſaints! How fearful their deſtruction of the ſouls of men! How ſhocking and cruel, the ſlavery of their ſubjects! How abſurd their ſuperſtition! How baſe their idolatry in worſhipping waxen wafers, images of a croſs, relics of dead men, pretended or real, old rags, or chips of wood, &c.!

9. Antichriſt is called BABYLON THE GREAT b. How aſtoniſhing and wide-ſpread the Popiſh power and dominion! How did their agents captivate and enſlave the nations and people of God! What magic, idolatry, ſuperſtition, perſecution, and murder, abound among them! And ſhall not this ſtate and ſyſtem be overthrown by the ſpecial providence of God! and Rome, its principal ſeat, be reduced to a laſting ruin! The tenth part of this city ruined by an earthquake, is a part of the Romiſh ſtate, perhaps Italy, overturned by the fearful judgments of God.

10. Antichriſt is compared to a BEAST c. What ſtupidity, abſurdity, and ignorance, prevail in his doctrines, laws, and members! Its riſing out of the ſea, imports his obtaining of power amidſt times of trouble, confuſion, perplexity; and over multitudes of unſettled ſubjects of the Roman empire. Its ſeven heads, ſignify ſeven forms of government uſed at Rome, and iſſuing and concentering in the Papacy. Its ten horns, are the ten kingdoms ſubject to Popery. Names of blaſphemy in the forehead, imply open reviling of God and his truths; and of Chriſt, in his office and work. Its feet of a bear, imply exceſſive cruelty; firm retention of votaries; and outrageous murder of men, in their ſoul, body, and name. Its appearance of a leopard, imports craft, cruelty, and being ſpotted with abominations unnumbered. Its mouth of a lion, imports the roaring [254] forth of frightful threatenings; and the powerful exerciſe of devouring influence. The healing of one of its wounded heads, implies the reſtoration of power to the city of Rome in the perſon of the Pope, after the Heruli and others extirpated the imperial; or the reſtoring to him the power which he loſt at the Proteſtant reformation. This firſt beaſt repreſents Antichriſt in his civil influence. His riſing from the earth in form of another beaſt, may denote the riſe of his power eccleſiaſtic, from obſcurity, by carnal means, and to promote earthly and carnal ends. Its being like a lamb, imports his pretence to innocency, purity, and uſefulneſs; and his uſurpation of Chriſt's office as a Surety and Prieſt. Its two horns, denote his connected civil and eccleſiaſtic power and authority; or his power of order and doctrine, bniding and looſing, in the church. Its ſpeaking like a dragon, imports his terrible curſes, cenſures, excommunications, and interdicts againſt his oppoſers. His cauſing men to make and worſhip an image of the firſt beaſt, may ſignify his obliging them to reverence the poor ſhadow of authority reſtored to Rome by the Popiſh clergy. His mark in mens hands, implies their ſwearing to, or practiſing his abominations. His mark on their foreheads, implies their bold and daring profeſſion of his errors, idolatry, and ſuperſtition. Six hundred threeſcore and ſix, the number of his name, marks out the Latin church, whoſe Latin ſervice was appointed in A. D. 666. The letters of this number from LATEINOS and ROMIITH, that is, Latin and Romiſh. The apparently regular conſtruction of this number, may denote the ſeeming regularity of the Antichriſtian ſyſtem of doctrines, offices, officers. Or (twenty five) the ſquare-root of this number, may point out the articles of the Popiſh creed, and their multitude of other matters regulated by twenty-five.

11. The Antichriſtian ſtate is repreſented as a HABITATION OF DEVILS, A CAGE OF EVERY UNCLEAN BIRD a. In her Satan and his angels reign. Her principal members are a kind of devils incarnate. Her whole ſyſtem is conſtituted of unclean doctrines, worſhip, offices, [255] officers, cuſtoms. Shall it not at length appear ſo to men? Shall not Rome, the revered ſeat of her dignity, become an unſightly deſolation?

12. The Antichriſtian ſtate is repreſented as a VISIBLE WORLD a. Her earth may ſignify her fundamental articles of the pope's ſupremacy, infallibility, &c. Her ſea, the honour and gain made by that religion. Her rivers and fountains, her learned men, and their writings in her defence. Her ſun, the civil authority that animates and ſupports her. The ſeat of the beaſt, her general conſtitution; or the dwelling of the Pope. Her mountains and iſlands, her deep rooted remains of doctrine, worſhip, diſcipline, and government, together with her monaſteries and conſecrated dignities. Or may the earth ſignify Germany and Poland, theſe inland countries? the ſea, Portugal, France, and Spain, which are almoſt ſurrounded with ſea? the rivers and fountains of water, the north parts of Italy, which abounds with rivers? the ſun, the Emperor, or King of France, the ſeat of the beaſt, the middle part of Italy, perhaps the ſame with Aarmageddon? the iſlands and mountains, Sicily, Malta, &c.? The vials poured out thereon, and the Hail and earthquakes, are the terrible haraſſing, and overturning judgments of God, ſent to deſtroy her.

13. The POPE is compared to a GOD b. By adding to, or taking from the word and worſhip of God; by pretending to pardon ſin, or indulge men in it; by uſurping Chriſt's headſhip over his church, and oppoſing his perſon, office, and grace; by uſurping authority over the civil magiſtrate, enthroning and depoſing him at pleaſure; and by working pretended miracles to confirm their abominations, he and his agents ſet themſelves in the room of, and exalt themſelves above God.

14. The Pope is called the ANGEL of the bottomleſs pit, whoſe name in Hebrew and Greek is a deſtroyer c. Being ſent, excited, and directed by Satan, he promotes the intereſts of hell; ripens multitudes for its everlaſting deſtruction; and with amazing craft and vigour, perſecuteth the ſaints, who oppoſe his deſigns; and is a [256] fearful ſtumbling-block to the Jews, and ruinous plague to the Gentiles.

15. He reſembleth the KING in Daniel's viſion, who doth according to his will, magnifies himſelf above every God, &c. a. Making his own pleaſure his ſole ſupreme rule of conduct, he exalts himſelf above magiſtrates, angels, and the true God; blaſphemes his Maker;—at once contemns the idols of the ancient Heathen, and the God of the primitive Chriſtians. Lawful marriage he vilipends, and prohibits to his clergy. Inſtead of, and together with the true God, he honours the images of angels, the relics and pictures of ſaints; offers them rich preſents; and, for gain, pretends to aſſign them their reſpective countries, cities, occupations, and caſes, in which they are to overſee, protect, and bleſs. He rules over great multitudes, which being aſſembled by him, do, with him, fight againſt the Lord Jeſus Chriſt; but, in the end, ſhall be wrathfully overcome, and ruined, and the followers of Jeſus enriched with their ſpoil.

16. He reſembles the LITTLE HORN in Daniel's viſion, which had eyes, ſpake perverſe things and ſubdued three horns b. His power was inconſiderable at firſt, but he quickly made himſelf maſter of three ſovereignties, the dukedom of Rome, the exarchate of Ravenna, and the region of Pentapolis. With amazing craft and circumſpection; with numerous ſpies, prying into the councils of men; with terrible blaſphemy, boaſting, perfecution, and curſes, he did and doth promote his unhallowed intereſts.

CHAP XIII. Metaphors reſpecting nations, armies, ſamilies, and their adjuncts; which being almoſt innumerable, but generally more reſtircted in their ſignification, and leſs edifying; no more is here intended, than ſuch an explanatory ſwatch, as may ſerve for a key to the reſt.

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SECT I. FIRST Metaphors reſpecting nations more generally conſidered.

1. ALL nations are repreſented as the TWO SONS of a family a. The Jews are the ELDER, the Gentiles the YOUNGER. The former, God, by his word, required to work in the vineyard of his church. Fairly they engaged, and readily they promiſed, to ſerve him; but quickly broke their engagement. Long the latter lived in open rebellion; but, at laſt, influenced by his converting grace, they repented and complied with his call. Long, like prodigals, they deſerted their Father's family and church, till deep ſenſe of their ſpiritual need brought them to themſelves, and made them enquire what they ſhould do to be ſayed. How readily then did JEHOVAH meet them in mercy! embraced them with love! arrayed them with the beſt robe of his ſons righteouſneſs! feaſted them with his fleſh and blood! adorned them with his ordinances and influences! But why, ye Jews, did you repine at his honouring them above you, who had long been his peculiar children and ſervants! Was it not meet, that there ſhould be an abundant diſplay of heavenly bounty and gladneſs, when God's ſo-long loſt children were found? when your ſolong dead brethren were made alive?—Rejoice ye Gentiles, with his people, for to him we ſeek; in him we truſt; and his reſt ſhall be glorious.

2. All nations are compared to the SMALL DROP of a bucket, DUST of the balance, and NOTHING before God (a). How ſmall, inſignificant, unſubſtantial, (b) Iſ. xl. 15. 17. [258] worthleſs! How eaſily toſſed, troubled, and ruined! What then, Lord, am I, one man, the dregs of my race, that I ſhould poſſeſs the GREAT UNKNOWN! the INFINITE ALL!

3. The Gentile nations, before the ſpread of the goſpel, are called a LITTLE SISTER without breaſts a. Though many of their progeny were choſen by, and in the purpoſe of God united to Chriſt; yet they made no appearance as a church, had no breaſts of inſpired oracles, DIVine ordinances, or goſpel-miniſters, wherewith to edify the ſouls of men.

4. Perhaps the Gentile nations are compared to a BARREN, DESOLATE, and refuſed WOMAN b. And they are called a NATION which Chriſt knew not. Before his death, they, for many ages, produced almoſt no children to him. They were deſerted and rejected by him. He took no peculiar notice of them; brought them into no church-relation to him. But, bleſſed be the Lord, more have now been the ſpiritual children of this barren woman, than ever were of the Jewiſh church.—But perhaps this barren woman, ſignifies the church during Chriſt's perſonal preſence with her on earth. And the children of the deſolate being more than they of the married wife, Implies, that after Chriſt's withdrawment to heaven, the converts to him ſhould be moſt numerous.

5. The Gentiles, before the ſpread of the goſpel among them, are called FOREIGNERS c. They were without viſible intereſt in, or connection with God in Chriſt; and deſtitute of the offers of his grace, the doctrines of his word, or the laws of his kingdom. They had no ſpiritual fellowſhip with his holy nation; no claim to his covenants of promiſe; no hope of a Meſſiah, or ſalvation by him, or of a reſurrection to eternal life; but were deſtitute of the knowledge, the image, the fear, the worſhip, and ſaving fellowſhip of God. Thrice happy! that thoſe, who were once afar off, are brought nigh by the blood of Chriſt! But ah! what multitudes of perſons and nations ſtill remain in that wretched condition!

6. Nations without the church, before, or after the [259] death of Chriſt, are compared to a DESART WILDERNESS a. How barren and unprofitable to God, and to one another! Not plowed with his influence; nor fown with his word, ordinances, or grace; nor hedged about with his ſpecial government and protection: no way of holineſs that leadeth to life; no flocks of converted men, nor their footſteps; no ſweet fruits of holy men, or truly righteous works; no wells of ſalvation; nor green paſtures of evangelic inſtitutions; no bread of life, were, or are there to be found.—But alas! what evil beaſts! what wicked angels and men! what perplexity and unſettledneſs of mind, how to ſatisfy an immortal ſoul! what ſurrounding hazards of eternal conſequence! what blaſts of conquering temptation, and wrathful calamity! what miſts of ignorance, idolatry, profaneneſs, deluſion, and will-worſhip abound!

7. Particular nations are compared to the UNIVERSE b. The more glorious part of their members and laws are the heavens, and luminaries thereof; and the reſt the air, the earth, and the rivers. The magiſtrates are repreſented as God, as children, as miniſters of God; becauſe in his name, they rule over, and are revered and obeyed by their ſubjects. The ſword, which they bear not in vain, is their power and authority to protect the innocent, and puniſh the offenders.

8. Particular nations are repreſented as FAMILIES c. The country as the mother; the magiſtrates as fathers, who cheriſh, govern, protect, and provide for the people; who are the children, the ſons, or daughters.—Sometimes the principal city is repreſented as the mother; and the leſſer cities, ſuburbs, or villages, are termed the daughters.—Sometimes for likeneſs of manners, natural relation, &c. one nation is deſigned the ſiſter of another.

9. They are compared to HARLOTS d. What deceitful and baſe methods they often take to promote their trade, their power and authority! How often they boaſt of, and ſeduce thoſe around to, idolatrous and whoriſh departing from God! How juſtly God execueth [260] upon them the judgment of whoriſh women, ſtirring up their friends to hate and haraſs them; and by openly deſtroying them in the fire of his wrath!

10. They are compared to TRAVAILING WOMEN a. How often! how ſuddenly! how terribly pained, and tormented, with DIVine judgments! How often pained, in attempting to perform their purpoſes! How often they travail, without bringing forth any deliverance! How often they bring forth wickedneſs! Ye nations, how gracious are you when pangs of adverſity come upon you! Then perhaps you return, and enquire right early after God; but how often then are you rejected by him!

11. They are compared to animal bodies b. Magiſtrates and honourable perſons are the head, which adorns, directs, and manageth them. Falſe teachers, and the low mob, are the tail and ſeet; moſt uſeleſs and contemptible. No ſoundneſs from the ſole of the foot to the crown of the head, implies the ſinful corruption, or the diſtreſs of all ranks, high and low. The head ſick, and the heart faint, implies, that the rulers, and moſt active and animating perſons, are corrupted, perplexed, and diſcouraged. To ſhave off the hair of the beard, the head and feet, is ſhamefully to cut off, and carry captive, both great and ſmall Fatneſs, implies abundance of men, wealth, or proſperity. Leanneſs, imports fewneſs of perſons, and poverty of condition. Paleneſs, implieth ſhame and confuſion. To wax old, is to loſe courage, vigour, ſtrength, or authority.—Magiſtrates are the breath of their noſtrils, by which their life, vigour, and influence are maintained.

12. They are repreſented as ſyſtems of BEASTS of the field, air, or ſea c. And magiſtrates are repreſented as the principal animals of thoſe kinds, as lions, bears, eagles, dragons, leviathan. Sometimes for their refreſhful, protecting, and ſupporting influence, magiſtrates are repreſented as trees, on which their ſubjects do neſtle; or under which they ſhelter themſelves. Sometimes horns denote their kings, who defend their own ſubjects, and haraſs others.

[261] 13. They are compared to HERDS and FLOCKS a. The country is their fold and paſture. Magiſtrates are their ſhepherds, who watch over, protect, govern, and provide for their ſubjects. Great men are their rams, he-goats, bulls, kine; and if in proſperity rendering them conſpicuous and ſtrong, they are repreſented as fat or fed.

14. They are likened to HEIFERS b. Fair and fat heifers repreſent them in their glory and proſperity. Heifers taught, repreſent them as accuſtomed to ſubjection. Backſliding heifers, repreſent them as perverſely apoſtatizing from God. To cry, or lift up the voice, liks an heifer of three years old, is to cry and wail very bitterly and outrageouſly.

15. They are compared to the FIRMAMENT, for their conſpicuous appearance and glory c: for their diſtinguiſhed brightneſs and influence; rulers and great men are repreſented as the ſun, moon, and ſtars.

16. They are compared to a COUNTRY d. And their magiſtrates and great men are likened to mountains and hills; which overtop, overſhadow, and protect the reſt. The conſtitution of government is the foundations. And DIVine judgments are repreſented as ſtorms, droughts, earthquakes.

17. They are compared to a SEA, or WATERS ruſhing e; becauſe of their numbers; their noiſe; their unſettled ſtate; their haughty threatening, and actual overwhelming of the nations around; and ſometimes becauſe dwelling on the ſea-coaſt.—A breach like the ſea, de notes a very wide one.

18. They are likened to a FOREST f; becauſe of the multitude of perſons, cities, and villages. And magiſtrates and great men are repreſented as tall trees, top-branches; and thoſe of low condition, as low trees.

19. They are repreſented as VINEYARDS g. Hedged about with government, kept, and cultivated by rulers, how great the order, and advantage of their connected [262] ſtate! Cities are the boughs and branches. Multitudes of people are the fruit. Two or three berries left, ſignify a ſmall remnant ſaved in the vintage of deſolating judgments.—A forſaken bough, is a deſolate city. To glean, and turn the hand into the baſket, is gradually to deſtroy, or lead captive the remnant left at the firſt. To plant the vineyard with ſtrange ſlips, is to bring in foreign people, doctrines, or cuſtoms into a nation.—Lord, how eaſily canſt thou plant or pluck up, deſtroy branch and ruſh, in one day!

20. They are likened to HEATH a, to repreſent their barrenneſs; witheredneſs, and contemptibleneſs; and their not profiting by the means of proſperity or grace.

21. They are likened to a CROP of corn b; for their multitude of perſons; their comelineſs; glory; and promiſing uſefulneſs. Gleaning of ears, implies the care of a conquering enemy to kill, or carry captive, the whole nation.

22. They are likened to STUBBLE c, to denote, that they are brought to the utmoſt contempt; are trodden down by their enemies; or have only an inſignificant remnant left. They are repreſented as dry ſtubble, to imply their ripeneſs for the judgments of God, and nothing elſe. They are repreſented as ſtubble before the wind, to mark how eaſily and quickly they ſhall be driven out of their place.

23. They are compared to CHAFF, or chaff of the mountains d, to repreſent how inſignificant they are; how readily expoſed to ſtorms, and changes of lot; and that the higher they riſe in pomp and greatneſs, the more obnoxious they are to ruin. How eaſily, O Moſt High, canſt thou, by thy wind of deſtruction, chaſe and toſs the mightieſt nations, from place to place! How readily canſt thou rebuke them! and with the breath of thy providence, make them flee far off, and hurl them out of the world!

24. They are compared to HORNS e, becauſe of their conſpicuouſneſs, their power and authority to defend themſelves, or haraſs and ruin others. The four [263] horns that ſcattered Judah, are the Samaritans, Ammonites, Arabians, and other nations who haraſſed them, after the captivity. Ten horns upon one beaſt, ſignify ten kingdoms or ſovereignties formed out of the Roman empire.

25. They are likened to a POTTER'S VESSEL a. It is thine, O JEHOVAH, to form them as thou pleaſeſt; thine to appoint them to honour or diſhonour. How baſe are they in themſelves! but how curious thy formation of them! How impoſſible to refit them, if once they be marred in the hand of thy providence.

SECT. II. Metaphors reſpecting the Jews, Egyptians, Aſſyrians, Chaldeans, Perſians, Greeks, Romans, Tyrians, Turks, with their adjuncts.

FIRST, Metaphors reſpecting the Jews.

1. THE Jews are likened to an ELDER SON b. They were God's firſt-born; firſt of the nations, he diſtinguiſhed them in his favour: readily they profeſſed the higheſt regard to the DIVine law, and came under the moſt ſolemn engagements to obedience; yet after continuing many ages in peculiar relation to God, they wilfully deſpiſed his counſel, and rejected the Meſſiah; ſinfully they fretted, and many of them blaſphemed, becauſe, under the goſpel, the Gentiles were more highly favoured of God than themſelves.

2. They reſemble the RICH MAN in the parable c. Glorying in their wealth, their numerous rites and traditions; their relation to God, and their pious anceſtors; they contemptuouſly rejected the debaſed Saviour; while unclean publicans, harlots, and Heathens, received him. Notwithſtanding all their pomp, the flaming vengeance of God came upon them. Terrible and hopeleſs were the torments and miſeries into which they were plunged; nor could the covenant made with Abraham their anceſtor yield them any relief; nor could their deſperate [264] wiſhes obtain further evidence of Jeſus Meſſiahſhip, for themſelves, and their various ſects; or for their brethren of the ten tribes.

3. They are likened to an INFANT lying in blood; vile, unpitied, unaſſiſted of men, but quickened, furniſhed, adorned, and eſpouſed of God a. Not for their righteouſneſs' ſake, but for his name's ſake, he raiſed them up from an idolatrous, polluted, and deſpicable origin. Marvellouſly he preſerved and multiplied them into a nation in Egypt. Though they were contemned and hated of all around, he honoured them with his peculiar favours and laws; entered into ſolemn covenant with them; ſupported their arms of power and influence, and taught them to walk in his law; gave them a pleaſant land flowing with milk and honey; formed them into the then only church; and into one of the moſt honourable kingdoms that ever exiſted.

4. They are likened to a DELICATE WOMAN b. How proud of their diſtinguiſhed privileges! How unprepared for, and unable to endure adverſity, when they were expoſed to it by the Chaldeans!

5. They are repreſented as a MOTHER AND FAMILY IN BONDAGE c; to mark out their ſubjection to the ceremonial law; their lying under the power of ſin, Satan, and the broken law; and their expoſure to ſad diſtreſs and ſlavery for their rejecting of Chriſt.

6. They are likened to an HARLOT d. Contrary to equity, to decency, and to ſolemn covenant with God, they forſook his law, worſhipped idols, and polluted themſelves with every abominable courſe. Treacherouſly they diſtruſted and rejected the Lord, imitated the idolatry, and relied on the aſſiſtance of the Egyptians, Aſſyrians, and Chaldeans. For a while, theſe of Judah and Benjamin condemned the enormities of Sodom and of the ten tribes; but, though warned by their deſtruction, they at laſt ſurpaſſed them in wickedneſs, and ſo juſtified their conduct. They had a whore's forehead, ruſhing impudently on ſin; and of their own motion, and at their own expence, ſeeking after ſinful connection with the Heathen, and communion with them in their [265] falſe worſhip. Long God hired them with a goodly land, and favours innumerable, to be for him and not for another; but, provoked with their treacherous crimes, he puniſhed them by the hand of thoſe nations which they had ſo fondly relied on, and imitated: he caſt them out of their church relation to him, and refuſed to ſhew them mercy. But rejoice, you feed of Jacob, you ſhall be as though you had not been caſt off. In the wilderneſs of adverſity God ſhall ſpeak unto your heart; and make you return to your former huſband, with whom it was better with you than now. "Though the viſion tarry, wait for it; for at the end it will ſpeak, and will not tarry."

7. They are repreſented as a WOMAN caſt into the midſt of an ephah, with a talent of lead above her, and carried by winged women to the land of Shinar a; to denote, that after filling up the meaſure of their iniquity, God ſhould cauſe them to feel the fearful weight thereof, and by his blaſt of wrath, and inſtruments thereof, ſhould carry them out of Canaan, and for many ages fix them in a ſtate of diſperſion, unſettledneſs, and fearful miſery.

8. They are likened to a perſon with GREY HAIRS, without knowing it b. What tokens of weakneſs and guilt! what ſigns of approaching ruin were among the ten tribes before their captivity! What multitudes of prevailing abominations! What furious contentions! What murdering of kings and nobles! What multitudes of leſſer judgments unſucceſsful, none of which were laid to heart!

9. They are likened to a perſon HALF STRIPPED of her clothing c. When the Chaldeans invaded their country, and led them captive, how was their land ſtripped of her inhabitants! and they ſtripped of their wealth, their honour, their ſafety! How expoſed to ſhame and diſgrace! And what abominable filthineſs was revealed by their puniſhment!

10. They are compared to the men of SODOM and GOMORRAH d. How abandoned to unnatural luſt! How ſhameleſs in ſinning! How ready their people to [266] commit, and their rulers to protect the vileſt crimes! In the Aſſyrian haraſſment, and Chaldean captivity, how juſtly expoſed, as public monuments of DIVine wrath!

11. They are likened to a SPECKLED BIRD, againſt which all the fowls around aſſembled a. How diſtinguiſhed from others, by their ordinances, laws, and cuſtoms! And how hated, and ſought for to deſtruction, by the nations around! And, alas! how ſpotted with their own corruptions! But the word rather ſignifies a TALONED RAPACIOUS FOWL, and repreſents them as ready to perſecute God's ſaints; ready to abuſe his mercies, by flying in his face, breaking his laws, and tearing his honours; on which account, he gathered the nations againſt them, to deſtroy them.

12. They are repreſented as LIONS, as RORING LIONS b. In their ancient glory, and in the time of the Maccabees they did; and, in their return from their preſent diſperſion, they ſhall boldly encounter and ſurmount every difficulty, ſubdue every oppoſer, ſtrike terror and diſmay into all around. But in the days of Jeremiah, how outrageouſly they roared againſt God, his prophets, his ordinances, his word, and providences! Their ſtate is likened to a LIONESS. After Joſiah's death, ſhe furniſhed the throne with Jehoahaz, Jehoiakim, Jeheiachin, and Zedekiah; who, for their outrageous oppreſſion of their people, their roaring againſt God and his ſervants, and the like, are called lions; and by the kings of Egypt, and Babylon, were ſucceſſively taken, removed from their ſtation, and diſqualified for injuring their ſubjects.

13. They are likened to WILD ASSES and DROMEDARIES c. Refuſing ſubjection to the yoke of God's law, they vainly wandered after their own fancies, ſnuffed up the hurtful and unſubſtantial idolatries and deluſions of the Heathen; luſtfully traverſed all their ways, unſettledly following now, one idol and wicked courſe; anon, another.

14. They are likened to a THRESHING OX, with horns of iron, and hoofs of braſs d. In the time of the Maccabees they did; in the beginning of the millennium, [267] they ſhall, by the aſſiſtance of Heaven, puſh off, reſiſt, and tread down their oppoſers.

15. They are likened to WILD BULLS in a net a. How filled with perplexity and rage, when God brought them into the entangling bands of the Aſſyrians and Chaldeans! With what brutiſh ſtupidity, they poured forth their roaring complaints! How effectually every attempt to reſcue themſelves, entangled them more and more!—Ah! how like my ſoul under trouble!

16. They are likened to an HEIFER b. God taught them, by giving them his laws. He paſſed over their fair neck, by encouraging them with proſperity, or by alarming them with adverſity. He made Ephraim to ride, by ſtrengthening the ten tribes againſt Judah in the days of Jeroboam the ſecond, and of Pekah the ſon of Remaliah; or made them to be rode upon, by giving the Aſſyrians power to captivate and oppreſs them. Judah's ploughing, and Jacob's breaking his clods, may import the Jews ſlavery in Chaldea. Their ploughing wickedneſs, reaping iniquity, and eating the fruit of lies, imply their proceeding from evil to worſe, and receiving at laſt the due reward of their crimes; when like backſliding heiſers, they had long perſiſted in obſtinate apoſtacy from God.

17. They are repreſented as abuſed, loſt, and ſcattered ſheep c. Ah how abuſed, oppreſſed, and miſled, by their wicked rulers and falſe prophets! How, in their captivity, driven from their paſture in the promiſed land! ſcattered one from another! expoſed to injuries unnumbered! deſtitute of order, and without ſolemn aſſembling to worſhip! Once, what a beautiful flock, a comely church and nation, cared for, nouriſhed, and protected of God! But, eſpecially ſince the death of Chriſt, what a flock of ſlaughter and miſery!

18. They are likened to VIPERS; SERPENTS; SPIDERS d. How full of deathful malice and corruption! How deſperately ſet upon, and crafty in doing miſchief! Their idolatrous courſes, and laboured ſchemes of ſelf-preſervation, were a weaving of ſpiders webs; might entangle others, but were inſufficient for every good purpoſe. [268] Nay, as cockatrice eggs, breaking forth into vipers, infallibly procured their ruin.

19. Particular tribes of Iſrael are likened to particular ANIMALS a. Judah to a LION, becauſe of their diſtinguiſhed royalty, power, and furious deſtruction of of their enemies. Joſeph's ſeed to a YOUNG BULLOCK, becauſe of their glory, their ſtrength; and their royalty among the ten tribes. Ah, how changed, when, like ſilly doves without heart, without hope, wiſdom, or care, to avoid the deſtruction and ravage of the Aſſyrian bands! Iſſachar to an ASS, for their ſtrength, patience, and labour in huſbandry. Dan to a LIONS WHELP and SERPENT, for their daring courage in war, and their craft in deſtroying their enemies. How like a lion's whelp, when leaping to the borders of Baſhan, to take Laiſh! How, in Samſon, did they, like a ſerpent, bite the horſe heels, and make the Philiſtines on their temple, and otherwiſe, to fall backward! Benjamin to a ravening WOLF, for their warlike courage, and their readineſs to take the prey from their enemies. Naphthali to a HIND let looſe, becauſe of their kind and lovely behaviour, their bravery in war, and their expedition in buſineſs. Gad to a LION, becauſe of their daring boldneſs, and their ſafe dwelling beſide enemies.—Ah, how ſin changed the condition of thoſe Jews! made them under trouble roar like bears; mourn ſore like doves; hiſs as ſerpents; wail as dragons; and enlarge their baldneſs as eagles!

20. They are likened to the HAIRS of a man's head b. How weak and inſignificant! The ſhaving or cutting them off, imports the killing or carrying them captive; or the unhinging of their church and ſtate by the Chaldeans. The third part burnt in the midſt of the city, pourtrayed by Ezekiel on a tyle, repreſent about a third part killed by famine and peſtilence within Jeruſalem, during its ſiege by the Chaldeans. The third part ſmitten about with a knife, repreſent them who were ſlain by the Chaldeans. The third part ſcattered in the wind, repreſent them who were taken captive; a ſew of which being left in the land, and by their going down to Egypt, and thus bringing upon themſelves the ſuſpicion of having murdered Gedaliah, Nebuchadnezzar's [269] deputy, provoked the Chaldeans againſt their brethren, and became a ſource of fiery plagues and trials to them.

21. They are likened to FLOURISHING BOUGHS; [...]IGN-ALOES; GREEN OLIVES; CEDAR-TREES a. Being planted by God, their nation was long powerful, delightful, uſeful, and glorious; but, for their ſin, how given up at laſt to his withering and fiery judgments. You flouriſhing kingdoms, be not high-minded, but ſear. You wild-olive Gentiles, who are graffed into God's church in their ſtead, take heed leſt he, who ſpared not theſe natural branches, but cut them off, ſhould alſo not ſpare you.

22. They are likened to BARREN FIG-TREES b. Amidſt their fair, flouriſhing, and wide-ſpread leaves of profeſſion, how deſtitute of good works, even when Jeſus was among them! For forty years after his death, his interceſſion procured the ſparing of them, till by his goſpel, and leſſer ſtrokes, he had digged and dunged about them. But continuing barren, they were, by the axe of the Roman troops, cut down, and quickly withered away under his curſe. In more ancient times, were not thoſe carried captive with Jehoiachin as good figs, acceptable and uſeful? and theſe who continued behind, bad ones, unprofitable and hateful!

23. They are likened to a VINEYARD and VINE c. God gave them the fertile land flowing with milk and honey. The ſtony and ſtubborn Canaanites he digged out from before them. The wall and hedge of his protection and law he aſſigned to them. The wine preſs of his tabernacle, temple, and ordinances, he built among them. With the rain of his oracles, the dew of his favours, he watered them. Originally they were a right ſeed; a choice vine; the ſeed of Abraham, Iſaac, and Jacob, God's friends, who commanded their houſeholds to walk in the way of the Lord; but how ſadly they degenerated into the plant of a ſtrange vine; became like the Heathens around! When much fruit might have been expected from them, they became an empty vinc; [270] without good fruit, and ſo only fit for, and expoſed to the fiery vengeance of God bringing forth fruit to themſelves, ſeeking their own carnal ends, not the glory of God, in whatever they did. They became a vine of Sodom; eminent for pride, luxury, uncleanneſs, bringing forth wild grapes of idolatry, murder, and every other wickedneſs; ſour grapes, that ſet the teeth on edge; bitter cluſters; grapes of gall; wine, the poiſon of dragons, and cruel venom of aſps; ſinful courſes, infinitely diſagreeable to God, hurtful to others, and in the iſſue ruinous to themſelves.—Ye Proteſtant churches, conſider theſe things, and be afraid.

24. They are likened to DEW, and repreſented as a BLESSING amidſt the nations a. In the apoſtolic age, the goſpel went out from them; was ſpread among the Gentiles by them. Then, and in the laſt days, what bleſſed means were, or ſhall they be, of refreſhing the nations, and converting many to Chriſt!

25. They are likened to STICKS or STAVES b. The joining of two ſticks, denotes the uniting of the poſterity of Judah and Benjamin, after their Chaldean or preſent captivity, with the other ten tribes. The ſtaff of beauty is the bleſſed goſpel granted to them; or the glorious conſtitution of their church and ſtate. The ſtaff of bands denotes their mutual affection and harmony. The breaking of theſe two ſtaves, imports God's depriving them of the goſpel, and of their eccleſiaſtic and national ſtate, and giving them up to furious contentions and diſorder. The inſtruments of a fooliſh ſhepherd, denote the ruinous devices of their leaders and pretended Meſſiahs; or the oppreſſive meaſures of the Romans and others towards them.—Lord, theſe who deſpiſe thee, ſhall be utterly ruined and contemned.

26. They are repreſented as a CARCASE gathered to by the eagles c. Being ſeparated from God, the life of their ſoul, and church; having apoſtatized from his quickening truths; and being deſtitute of his enlivening grace; how overſpread with lothſome and noiſome corruption! How deteſtable to God and his people! [271] How ſurrounded, ſought out, murdered and ruined by the eagle-bannered Roman armies!

27. They are likened to DRY BONES in a valley, revived by means of prophecy a. During their Chaldean captivity, they lived in a low plain country; they were reduced to a moſt abject and debaſed condition. The appearance, the hope, and the deſire of their reſtoration, were almoſt extinct But by Cyrus' proclamation, and the influence of Heaven, their graves of diſtreſs were opened; the impediments in their way were removed; their ſpirits were animated to return to their country, and reſettle their nation. At preſent their condition is ſtill more wretched, and apparently hopeleſs; but by the wind of the Holy Ghoſt, and the favourable breath of ſmiling providences, ſhall God recover them from it. Lord, haſten thy work, that we may ſee it.

28. They are repreſented as REPROBATE SILVER b. In Jeremiah's time, and at preſent, amidſt all their fair pretences, how uſeleſs and unworthy! Rejected by God and abhorred by men! Not purged from their droſs of corruption in the furnace of trouble; but becoming worſe and worſe!

29. They are likened to BOTTLES filled with wine c. By the Chaldean troops God filled them with calamity, perplexity, and aſtoniſhment. And ah! what broken bottles; whoſe breaches God alone could heal and repair!

30. They are repreſented as a VESSEL, wherein is no pleaſure d. How wretched, baſe, and ſhameful, their captive ſtate! How were they defiled with the dung of reproach, contemned, abhorred, and counted as the offscouring of all things!

31. They are likened to an EARTHEN VESSEL marred in the hand of the potter e. How mean their orgin! How curiouſly God framed them into a church and nation, on the wheel of his providence! How awfully he at laſt broke them to pieces in his wrath!

32. They are repreſented as a LINEN GIRDLE MARRED, lying in a hole by the river Euphrates f. By ſpecial covenant care, and worſhip, God had cauſed them to cleave to him, as his peculiar people; but for [272] their ſin, he gave them up, to be carried to Chaldea, or the banks of the Euphrates, where their glory was marred, and their public worſhip moſtly diſuſed, and even impoſſible to be performed.

33. JERUSALEM, their principal city; and Samaria, the metropolis of the ten tribes, are repreſented as MOUNTAINS or HILLS a; becauſe they were built on hills; and were conſpicuous in glory and wealth.

34. Jeruſalem is repreſented as a city pourtrayed on a tile b; to ſignify its contemptible and weak condition before the Chaldeans took it. The iron pan ſurrounding this protrait, ſignified God's determinate purpoſe to puniſh the inhabitants; and the Chaldeans fixed rage againſt, and their ſafe and determined ſiege of the city. Ezekiel's "lying three hundered and ninety days before this portrait on his left ſide, and forty on his right to bear the iniquity of Iſrael and Judah," ſignified that in the Chaldean deſtruction of Jeruſalem, God would have an eye to the Jews continuance for three hundred and ninety years, in approving the ſin of the ten tribes; and their having grievouſly rebelled themſelves, during forty years of Manaſſeh's reign, or from the thirteenth year or Joſiah, to the eleventh of Zedekiah.

35. She is compared to a FOUNTAIN c. Ah how herinhabitants caſt forth and diffuſed wickedneſs, through every part of their conduct! and ſpread evil courſes into the cities and country around!

36. She is compared to a FURNACE d. How the flaming wrath of the Lord raged againſt her inhabitants! In her, how he tried and purified his people, and conſumed droſſy multitudes of wicked men!

37. She is compared to a BOILING POT or CALDRON e. In her dwelt the principal wicked men of Judah; and were tormented by the fiery wrath of God, and fury of the enraged Caldeans. Ah what a ſcum of wicked perſons and prevalent crimes was in her! The face towards the north, implies, the Caldeans coming againſt her from the north. She was not the caldron [273] to theſe carried into captivity, or ſlain without the walls.

38. She is called a CUP OF TREMBLING and BURDENSOME STONE to her enemies a. What terror and overthrow did the Maccabees ſpread among her beſigers and enemies! How happy, firm, and fixed, ſhall be the Jews millenial ſtate! With what oppreſſing trouble, madneſs, aſtoniſhment, and ruin, ſhall God ſmite their oppoſers, who attempt to exclude them from their ancient land!

39. The JEWISH PRINCES are likened to LIONS; and their judges to RAVENING WOLVES b; becauſe of their fraud, their tyranny, and cruel oppreſſion and murders, eſpecially of the poor and godly. Their "eating the fleſh of God's people; flaying off their ſkin; breaking their bones in pieces," imply, their taking every method to oppreſs and deprive them of their ſubſtance. Their not gnawing the bones in the morning, imports their voracious delight in cruelty; and ſpeedy execution of it without delay.

40. The Jewiſh governors are likened to a HEARTH OF FIRE among wood; and a TORCH OF FIRE in a ſheaf c. In the time of the Maccabees, and in the beginning of the millennium, what terror, havock, and ruin, they ſpread among their oppoſers!

41. Uzziah and Hezekiah are repreſented as FURIOUS SERPENTS d. With what fury and diſpatch did their troops attack, terrify, and deſtroy the Philiſtines!

42. Zedekiah is called the BREATH of the Jews noſtrils e. Him they expected to be a diſtinguiſhed means of their preſervation and comfort, whether in Judea or Babylon. But ah how diſappointed, when he fell a fugitive into the hands of the Chaldeans!—On every earthly thing, write, my ſoul, diſappointment, vanity, and vexation of ſpirit.

43. Pekah king of Iſrael, with his ally Rezin King of Syria are called the TAILS of ſmoaking fire-brands f, to repreſent their weakneſs; the vanity of their impotent [274] fury and purpoſes againſt Judah; and near approach of their ruin.

44. Zerubbabel, Nehemiah, and other rulers and helpers of the Jews; are the four laborious, though mean-like CARPENTERS, that frayed away the HORNS a, the Samaritans, Ammonites, Arabians, Syrians, and others, who haraſſed the Jews after their return from Babylon.

SECONDLY, Metaphors reſpecting the Egyptians.

1. The EGYPTIANS are compared to a FLY b; alluding to the ſwarms of flies in their country; and for their number, their ſwift march, and their troubleſome annoyance.

2. They are likened to a FAIR HEIFER c. In the days of Pharaoh-necho, how glorious and flouriſhing was their kingdom, conſiſting of twenty thouſand cities! how great their proſperity and wealth! but how quickly deſtruction came! Pride goeth before deſtruction, and an haughty ſpirit before a fall.

3. They are likened to FISHES d. Among the ſtreams of the river Nile they reſided; great was their number, their ſtupidity, and their readineſs to oppreſs their inferiors. Their ſticking to their king's ſcale's, imports their faithful cleaving to his intereſt in peace and war; or perhaps, their obſtinate rebellion againſt Pharaoh-hophra.

4. They are likened to SERPENTS e; to denote the abject ſtate to which the Chaldeans, and their own civil war in the reign of Pharoah-hophrah, reduced them; and their mournful howling over their condition.

5. They are likened to a FOREST f. How ſurprizing the number of their cities; and of the inhabitants! How flouriſhing a long time their proſperity! How expoſed to, and at laſt conſumed, by the fire of God's wrath!

6. They and their kings are likened to BROKEN REEDS g. How inſufficient and untruſty helpers! [275] Inſtead of aſſiſting the Jews againſt the Aſſyrians or Chaldeans, according to promiſe and expectation; they rather ran into their hand, by promoting their ruin.

7. Their country is called an IRON FURNACE; and HOUSE OF BONDAGE a. What terrible torment, cruel ſlavery, and murder, the Hebrews here ſuſtained!

8. Their king is repreſented as an EAGLE with great wings and many feathers b, becauſe of his extenſive power and dominion over many tribes. Zedekiah king of Judah entering into a league with him againſt the Chaldeans, "is the vine turning towards him, to be watered by him."

9. He is repreſented as a DRAGON; a LEVIATHAN; a CROCODILE c. Among, and about the ſtreams of Nile, haunted by theſe creatures, he ruled. And how diſtinguiſhed was his terribleneſs, cruelty, and power to defend himſelf, and hurt others!

10. Pharaoh-necho is repreſented as a NOISE paſſing at the time appointed d. Notwithſtanding of his haughty boaſting, noiſy preparation, and furious march againſt the Chaldeans at Carchemiſh, by the Euphrates, he and his mighty hoſt were quickly routed, and put to a moſt ſhameful ſlight.

THIRDLY, Metaphors reſpecting the Aſſyrians.

1. The ASSYRIANS are compared to EAGLES e. With what rapidity, malice, and fury, did they come up, to ruin the ten tribes! and to haraſs and waſte the kingdom of Judah!

2. They are likened to LIONS f. With what noiſe, terror, irreſiſtible force, and bloody cruelty, they, under Pul, Tiglath-Pileſer, Shalmanezer, Sennacherib, and Eſarhaddon, waſted, conquered, and murdered, the nations around them!

3. They are compared to BEES g; alluding to the multitude of bees in their country; and becauſe of their number, their noiſe, their deſperate rage, and tormenting [276] cruelty; and their readily anſwering the Lord's invitation to puniſh the nations.

4. They are likened to an EAST WIND a. From the eaſt they invaded the nations. What deceitful and unſubſtantial helpers! but what ſweeping, blaſting, and deſtructive enemies to men!

5. They are called the WATERS of the river, ſtrong, and many b. On the banks of Euphrates, and Hiddekel, or Tigris, they reſided. How numerous, noiſy, powerful, and prevalent! Their paſſing through the breadth of Immanuel's land, and reaching even to the neck, ſignifies their rendering themſelves maſters of the whole kingdoms of Iſrael and Judah; Jeruſalem alone excepted, which was left alone in the midſt of the land, as a cottage in a garden of cucumbers.

6. They are compared to a CEDAR and CHESNUTTREE c. For ſome ages, how great and flouriſhing the glory and wealth of their empire! how high and ſoaring their power and pride! what multitudes of nations and perſons lived under the wide-ſpread ſhadow of their authority and protection!

7. The Aſſyrians, or other nations, enemies of Iſrael, are likened to a SHIP or GALLEY d. They are curious in their form; move on the ſea of this world; are toſſed by the ſtorms of adverſity. Kings and other chief rulers, are the maſts and mariners; princes and inferior rulers are the tacklings; their armies are the ſails and [...]ars. The Aſſyrian army had their tacklings looſed, when moſt of their commanders were cut off. They could not ſtrengthen the maſt, by aſſiſting their king Sennacherib. They could not ſpread the ſail, the moſt of their troops being cut off before Jeruſalem.

8. They are called God's ROD and AXE e. By them he ſcourged and cut off many kingdoms. By them he cut down the barren tribes of Iſrael, and carried them into captivity; and ſeverely corrected the hypocritical ones of Judah and Benjamin. How unreaſonably they magnified themſelves againſt God their manager, and aſcribed their conqueſts to themſelves!

9. They are called an hired RAZOR ſhaving the beard [277] and the feet a. With rich ſpoils, God hired them, to puniſh and deſtroy the ſinful nations: and by them, eſpecially in Iſrael and Judah, he cut off multitudes, ſmall and great.

10. They are likened to FUEL b. Having by them puniſhed the nations, God caſt them into the deſtructive flames of his vengeance, till their nation was conſumed; and by a fiery plague he cut off Sennacherib's army before Jeruſalem.

11. That army is likened to a DREAM, and NIGHT-VISION c. Amidſt their expectations to do mighty things, God's wrath diſcovered their inſignificancy, and reduced them in an inſtant to almoſt nothing.

12. Perhaps Sennacherib their king, is called LEVIATHAN; that ſtrong and piercing ſerpent d. For his diſtinguiſhed pride, power, and terrible appearances. But is not rather the Egyptian king, or Antichriſt, there ſpoken of?

FOURTHLY, Metaphors reſpecting the Chaldeans.

1. The Chaldean empire is likened to a DESTITUTE WIDOW e. At laſt, how her glory faded! How mournfully was ſhe bereaved of her kings, armies, power, and wealth! How was the city Babylon burnt, haraſſed, enſlaved, and finally reduced to a deſart!

2. It is compared to a LION, with eagles wings f; becauſe of their noiſe, their bloody cruelty, their irreſiſtible boldneſs, fury, and might; and for their rapid ſucceſs in conquering the nations around. What terrified multitudes readily ſubmitted, and craved their ſhadowing protection, till the Medes and Perſians ruined it.

3. It is perhaps compared to a CHARIOT with RED horſes, iſſuing from between mountains of braſs g. Notwithſtanding difficulties unnumbered, their forces, according to the ſettled purpoſes of God, extended their power; and, by bloody conqueſts, deſtroyed and enſlaved the nations.

4. It is called a GOLDEN HEAD, and GOLDEN CUP: [278] and Babylon its metropolis, a GOLDEN CITY a. How aſtoniſhing was the glory, wealth, and power of it. How wide-ſpread their dominion! By them, how fearfully God meaſured out the wine of his wrath to the ſinful nations around! and cauſed them to drink it!

5. It is called God's BATTLE-BOW, or AXE; the HAMMER of the whole earth b. By theſe Chaldeans, God fought againſt, conquered, and broke in pieces, the moſt of the then principal nations on earth.

6. It is called God's THRESHING; and the CORN of his floor. c. What fearful vengeance ſeized it, by the Medes and Perſians! Where is now their glory and power! is it not threſhed out? Mighty Babylon, deſtroying mountain, conſpicuous and overwhelming deſtroyer, how art thou now threſhed to the duſt! razed to the foundation! rendered a burnt mountain! a heap of rubbiſh! and habitation of wild and venomous beaſts!

7. The Chaldean troops under Nebuchadnezzar, are likened to WATCHERS of a field d. Carefully they watched at the ſiege of Jeruſalem; apprehended ſuch as fled from the city; and executed judgments upon them.

8. They are repreſented as FISHERS; HUNTERS; and FOWLERS e. How earneſtly they laboured for the deſtruction of men! hid ſnares, digged pits, and purſued for their life! and ah! how they ſacrificed to their own net; imputing their warlike ſucceſs, not to God's providence; but to their own crafty plots, and their vigorous efforts!

9. They are repreſented as SIX MEN armed with ſlaughter-weapons, and directed by one clothed in linen f. Armed with Jeſus righteous permiſſion, and with weapons of war, they, under his direction and rule, entered the Jewiſh temple, ſlew the princes and rulers; but ſpared moſt of the godly, who mourned over the ſins of their people.

10. They are compared to SERPENTS g. How noted their craft! inveterate their rage! cruel and certain [279] their murder!—Ah! how hath ſin changed men, into the likeneſs of the old ſerpent, the devil!

11. They are likened to an EAST WIND; a DRY WIND from the wilderneſs; and a WHIRLWIND a. From the regions eaſtward of Judea they iſſued; and with aſtoniſhing rapidity, and irrefiſtible force, they ſpread trouble, blaſting, and ruin, among men.

12. They are likened to CLOUDS b. How numerous their body! how exalted their power! how rapid their march, and terrible their aſpect! what dreadful means of DIVine wrath to the nations around!

13. NEBUCHADNEZZAR, their diſtinguiſhed monarch, is likened to a great EAGLE with long wings, and full of feathers c. How great his power! How extenſive his authority! how diſtinguiſhed his ability; to protect his ſubjects! His various colours, denote the DIVerſified laws and cuſtoms of his empire. His "coming to Lebanon cropping off the top of a cedar, and carrying it into a land of traffic, and city of merchants," ſignifies his invading Judea by the way of Lebanon; and carrying off Jehoiachin, and other princes of Judah, to Babylon his wealthy metropolis. His "taking of the ſeed of the land; planting it by great waters; and making it a vine of low ſtature, bending her branches towards him;" ſignifies his taking Zedekiah, cauſing him to ſwear ſubjection, and conſtituting him his tributary deputy, or king of Judah.

14. He is likened to a LION, WOLF, and LEOPARD d; becauſe of his power, authority, courage, craft, covetouſneſs; and his terrible and barbarous haraſſing and murdering of the nations.

15. He is compared to a large and ſhadowy TREE, cut down by order of the heavenly watchers e; Great indeed was his glory, power, and authority. Multitudes of men ſubmitted to him, and ſhared his protection. But, after long proſperity, how wrathfully cut down by God for his wickedneſs!—ſeven years deprived of his reaſon and government!

16. The Chaldean-monarch is repreſented as the LUCIFER, [280] or morning ſtar, ſallen from heaven a. How bright the glory of Nebuchadnezzar! how powerful his influence on earth! At firſt, how ſplendid the power and brightneſs of Belſhazzar! but alas! how wretched his laſt end! how deprived of his dignity, his authority and grandeur, and caſt out as an abominable and baſe perſon!

FIFTHLY, Metaphors reſpecting the Perſian empire.

1. The Perſian empire is likened to a BEAR raiſing up himſelf on one ſide, having three ribs in his mouth, and bidden to ariſe, and devour much fleſh b. Though leſs wealthy, ſtrong, and glorious at firſt, than the Chaldean; yet with much craft, ſagacity, and bloody cruelty, was it ſettled and maintained. Multitudes of nations were torn, conquered, and reduced by it. Towards the weſt-ſide, it eſpecially raiſed and exerted itſelf; conquering and ſpoiling the three wealthy kingdoms of Lydia, Babylon, and Egypt.

2. It is repreſented as a two-horned RAM, puſhing northward, ſouthward, and weſtward, till furiouſly deſtroyed by a he-goat c. Conſiſting of the two kingdoms of Media and Perſia, it made extenſive conqueſts towards the airths mentioned, and became an empire, containing an hundred twenty and ſeven provinces, till the furious Greeks overturned and ruined it.

3. It is perhaps repreſented as a CHARIOT with black horſes, iſſuing from between mountains of braſs d. According to the purpoſe of God, and maugre all oppoſition, it was eſtabliſhed.—At firſt, the Perſians were ſtrong, and warlike; under Cyrus, terrible to the nations; under Cambyſes, and ſome others, troubleſome to the people of God. Their going out into the north country, may denote their conqueſt of Chaldea north-ward of Judea; and of Leſſer Aſia; and their invaſions of Greece. In this they quieted God's ſpirit, as they executed his judgments, and made his wrath to reſt on Babylon.

4. It is compared to a BREAST AND ARMS OF SILVER e. With diſtinguiſhed prudence, alert activity, [281] noted bravery, and no ſmall humanity, did Cyrus found it; and render it noted for wealth and grandeur, the power of the Medes and Perſians being united in it.

5. King Cyrus is repreſented as a RAVENOUS BEAST from the eaſt a. From the eaſt he, with a golden eagle for his banner, marched againſt Chaldea; and with amazing terror and ſucceſs, ravaged and conquered the nations, to the weſt of this country.

6. He and Nebuchadnezzar are called God's SERVANTS b. Signally he raiſed them up, and employed them to execute his work among the nations; and with the ſpoil, he richly rewarded their labour.

SIXTHLY, Metaphors reſpecting the Grecian empire.

1. The Grecian empire is repreſented as a winged and four-headed LEOPARD c; to denote the craft, rapidity and violence, with which Alexander founded it; and to mark out the DIViſion of it, after his death, into the four principal kingdoms of Egypt, Syria, Aſia the Leſs, and Greece.

2. It is repreſented as a horned HE-GOAT, that, without touching the ground, ran, trode down, and ſtamped to pieces, a two horned puſhing ram d; to mark the rapidity and force with which the Greeks, under Alexander, marched into Aſia; attacked, conquered, and broke to pieces, the proud and puſhing Medo-Perſian kingdom. This goat's notable horn between his eyes, is Alexander the Great, as attended with his prudent and ſagacious generals. This being broken, four came up in its ſtead; he cut off by an untimely death; his empire was DIVided into four principal ſovereignties; and himſelf ſucceeded by four chief princes, Ptolemy in Egypt, Seleucus in Syria, Antigonus is Leſſer Aſia, and Caſſander, in Macedonia and Greece. "The little horn which ſprang from one of theſe, and waxed great and ſtrong towards the ſouth, eaſt, and weſt, and magnified himſelf againſt God and his ſaints," is Antiochus Epiphanes, a deſcendant of Seleucus, a very contemptible perſon who craftily got into the throne of Syria; defeated the Egyptians on the ſouth; ſubdued the Medes, Perſians, [281] and Armenians on the eaſt; and reduced part of Leſſer Aſia, with Judea, on the weſt; and finally inſulted the Jewiſh temple, aboliſhed the daily ſacrifice, ſet up an image of Jupiter in the ſanctuary, commanded the Jews to eat ſwines fleſh, and murdered ſuch as refuſed; till, at laſt, he was fearfully deſtroyed by the immediate hand of God.

3. It is perhaps repreſented as a CHARIOT, with white horſes, going after the black horſes a; to denote Alexander's kindneſs to the Jews; his rapid victories and conqueſts, while he attacked and purſued the Perſians, and took from them the very countries which they had wreſted from the Chaldeans.

4. It is compared to a BELLY and THIGHS of braſs b. Without diſtinguiſhed wealth, the Greeks were exceedingly courageous, hardy, brave, and invincible, but too often intemperate and drunken. Soon after Alexander's death, it was formed into the two thigh like ſovereignties, of Syria on the north, and Egypt on the ſouth; between which there were manifold bickerings, till, as related by Daniel, chap. xi. both were ſwallowed up by the Romans.

SEVENTHLY, Metaphors reſpecting the Roman empire.

1. The Roman empire is repreſented as a DRAGON; as an exceeding TERRIBLE beaſt, very different from others, having iron teeth and brazen nails; treading down and devouring every thing it ſound c. Not in the form of an abſolute monarchy, like the Chaldean, Perſian, and Grecian, but of a common wealth, it was ſettled; and with aſtoniſhing, terror, force, cruelty, craft, and murder, it conquered and enſlaved the moſt part of the then known world.

2. It is repreſented as a BEAST with ſeven heads and ten horns d. It had, ſucceſſively, ſeven forms of government, of kings, conſuls, dictators, decomvirs, tribunes, emperors, popes. Its metropolis was built on ſeven hills; and at laſt the empire was DIVided into ten kingdoms.

[283] 3. It reſembles a CHARIOT, with grizzled and bay horſes, going towards the ſouth a. They eſpecially puſhed their conqueſts ſouthward, into Aſia and Africa; ravaged and conquered the promiſed land; and from the north did the Goths, Huns, and Vandals, march to and fro, in ravaging and ruining this empire.

4. It is repreſented as LEGS OF IRON, with ſe [...]t and toes of iron, mixed with miry clay b; to denote their laſting courage, ſtrength, and warlike ſucceſs; its diviſion into the eaſtern and weſtern empire; and its final DIViſion into ten ſovereignties; which being compoſed partly of Romans, and partly of Barbarians, never rightly incorporated together; nor could diſplay their ancient vigour and might.

EIGHTHLY, Metaphors reſpecting Tyre.

1. Tyre is called the CROWNING CITY c. How aſtoniſhing her wealth! how honoured and powerful her merchants! what amazing pomp, grandeur, and ornaments, were uſed by the inhabitants!

2. Their king is called a covering CHERUB d. He was the glorious and royal protector of his ſubjects. He had been in Eden the garden of God; had lived amidſt the utmoſt plenty, pleaſure, and ſafety. He was covered with precious ſtones, walked up and down among ſtones of fire. He had his crown, his clothes, his palace, moſt richly adorned with precious and ſparkling jewels. Amidſt all this glory, O Jeſus, how much was he inferior to thee!

NINTHLY, Metaphors reſpecting the Saracens.

1. The Saracens reſemble the LOCUSTS and SCORPIONS in the viſion of the fifth Apocalyptic trumpet e. Sprung from the ſmoke of the bottomleſs pit, animated by the moſt abſurd deluſion, and under the ſtandard of Mahomet, that infernal and deſtroying agent, they, eſpecially for an hundred and fifty years, or five prophetic months, from A. D. 612 to 762, ſpread the moſt [284] ſhocking ravage, torment, deſolation, and deluſion, through many of the moſt populous countries on earth, and rendered the lives of multitudes their burden; but were not permitted to undo any of God's choſen ſaints, or ravage Savoy and Piedmont, where many of them were hid. Or even take Conſtantinople, where many of them lived.

TENTHLY, Metaphors reſpecting the Turks.

1. The Turks are likened to FOUR ANGELS once bound, but under the ſixth trumpet looſed from the river Euphrates, that for a year, a month, a day, and an hour, they might deſtroy the third part of men a. Reſtrained by God; reſtrained, for about 200 years, by the warlike expeditions of the European Chriſtians to the Holy Land, their four ſultanies, or kingdoms, long ſubſiſted near to the Euphrates. Terrified by the invaſion of the Tartars under Jengiz Chan, Soliman-Shah, the founder of the Othman race, with his three ſons, attempted to paſs that river to the weſtward. He was drowned, and two of his ſons returned. Ortogr [...]l, the third, with his three ſons, ſometime after paſſed it, and ſettled in Armenia. In 1281, he began his conqueſts on the Chriſtians, in the taking of the city of Kutah in Aſia. Thence forward, for 391 years, [...]ll the taking of Caminick from the Poles, in 1672, they, with a multitude of cavalry, and terrible fire-arms, made fearful havock of apoſtate Chriſtians, and others, in Aſia, Africa, and Europe.

2. The Turkiſh and other Mahometan powers, are likened to the river EUPHRATES b. At preſent, they impede the converſion of the eaſtern nations to Chriſt; but in a little, they ſhall be dried up; ſhall have their power brought low, and their deluſion aboliſhed; that the kings and kingdoms of the eaſt may be turned to the Lord.

SECT. III. Metaphors reſpecting armies and their officers.

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1. ARMIES are compared to EAGLES, or ravenous fowls a; becauſe of their far, their ſwift, and deſtructive marches; their delighting in ravage and blood; and their ſagacious diſcerning, and careful improving of opportunities, to do miſchief.

2. They are likened to LIONS, and ſimilar wild beaſts b. How dreadful their noiſe! their power! their terrors! How furiouſly they ſeize on, and deſtroy, whatever comes in their way! and how terrible the yelling of their wounded!

3. They reſemble SWARMS OF BEES c. How eaſily excited to their enterprize! How regularly they obey and follow their commanders! How deſperately they ſting, torment, and trouble their oppoſers! How madly diſpoſed to hazard their life, to revenge a trifling injury! And, ſometimes, how eaſily routed!

4. They are likened to ſwarms of FLIES; LOCUSTS; GRASHOPPERS; CATERPILLARS d. How numerous and annoying! How ſadly they waſte and haraſs the countries which they invade! How wide and quickly they ſpread torment, havoe, and ruin!

5. They are compared to FLOCKS or HERDS e; becauſe of their number, their order of marching, and their waſteful influence. Their officers are the ſhepherds, who lead, govern, and provide for them. Lazy and enriched ſoldiers, are the fat bullocks.

6. They are likened to a FOREST f, for their viſibility and multitude. Their captains are the choice trees, and top-branches. How often is the deſtructive fire of divine wrath kindled among them, to burn many of them out of life, and into the loweſt hell!

7. They are compared to FLAMES of fire g. How terrible and furious! How hard to be reſiſted! How unmercifully they ſpread horror and ruin! How rapidly they invade a country, conſume its product, and murder its inhabitants!

[286] 8. They are likened to WIND; WATERS; RIVERS; FLOODS a. How powerful! terrible! miſchievous! numerous! and hard to be reſiſted!

9. They are repreſented as a WING b. How rapid their march! How ſweeping their influence! And how protecting their power and favour!

SECT. IV. Metaphors reſpecting families, and their members.

1. A Family is called a HOUSE; a TABERNACLE c. Here we dwell together in houſes or tents. Like houſes, they oft need new repairs. One generation cometh, and another goeth away. Like tabernacles, they are eaſily deſtroyed or changed.

2. In our tranſlation, a HUSBAND is repreſented as a COVERING of the eyes d, as he protects the perſon, chaſtity, and concerns of his wife. But might not the words rather be tranſlated, to ſuggeſt, that the thouſand pieces of ſilver given to Sarah by Abimelech, were to buy veils for her and her maidens? Truly, O Jeſus, it is thine to cover my eyes, my conſcience, and my all:

3. A good WIFE is repreſented as a BUILDER of her houſe e. Not only ſhe readily builds it up with children; but in every reſpect, promotes the welfare and proſperity thereof. But the fooliſh plucketh it down; mars its peace and proſperity. Thrice happy, that my hands cannot pluck down the Lord, who is my habitation!

4. A wife is repreſented as a FRUITFUL VINE f. Though frail, and ſubject to many infirmities, ſhe brings forth an amiable increaſe of children. Her cleaving to the ſides of her huſband's houſe, implieth her keeping at home; not given to idle gadding, or waſteful DIVerſion; nor to creep into her neighbours houſes, as a buſy-body.—Lord Jeſus, how far am I from ſo cleaving to my proper work!

[287] 5. A wife is likened to a LOVING HIND, and PLEASANT ROE; a HEIFER, a LAMB a; becauſe of her agreeable comelineſs; lovelineſs; kind affection; and delightful company.

6. She is compared to a FOUNTAIN b. What a pleaſant, ſource of comfort and uſefulneſs to her family, is a good wife! And what an agreeable mother of children, that, like ſtreams, may be diſperſed abroad!

7. She is a GOOD THING c. An eminent bleſſing to her huſband, children, and ſervants; and he that hath a good wife, hath obtained a ſignal favour of the L [...]d.

8. She is called the DESIRE OF THE EYES d; becauſe of the delight which men take in ſeeing, and in connection with, their beloved wives.—Surpriſing! O Jeſus, are thy heart and eyes on me continually!

9. A good wife is repreſented as a beautiful ORNAMENT e. She brings credit and honour to her huſband and family—O were I ſuch to Chriſt!

10. A bad wife is likened to the WIND f; becauſe of her unſettled humour; her noiſy, boiſterous, and troubleſome converſation: and as the wind, and the ointment on a man's hand, will diſcover itſelf; ſo, notwithſtanding her huſband's care, will ſhe diſcover her infirmity and ſhame.

11. A contentious wife reſembles a CONTINUAL DROPPING g. She will be perpetually haraſſing her huſband and family with her ſcolding and ſtrife. Better dwell in a corner of the wilderneſs, than live with her in a palace.

12. A bad wifē is ROTTENNESS to her huſband's bones h. Either ſhe wickedly ſeduceth him, to ſow to the fleſh corruption, and ſo pine away in his iniquity: or her troubleſome behaviour burdens his ſpirit, and haſtens his natural death.—Thrice happy, O Jeſus, that wicked as I am, I cannot be rottenneſs to thee!

13. CHILDREN are likened to PLANTS, and OLIVE PLANTS, around their father's table i. How pleaſant, when they keep their due order! What a promiſing [288] appearance of joy, honour, and ſupport, to their parents! But ah, how often death quickly cuts down the plants! or ſin withers them!

14. Children are compared to a LAMP or COAL a. Being lighted into life by means of their parents, how they tend to the comfort of families; and the promoting of warm affection! How, with their ſhining light, they are a laſting honour and renown to their parents!

15. They reſemble STREAMS of water diſperſed in the ſtreets b. How delightful and comely to ſee them in the ſtreets at their lawful employment, or even innocent DIVerſions!—Alas! O Fountain of living waters, how often they run, and twine about our heart, and ſteal away our love from thee!

16. They are repreſented as ARROWS of ſtrong men c. What a protection and defence to their parents and families! But let my great armour be of God.

17. They are repreſented as the HERITAGE and REWARD of God d. He beſtows them upon parents; and to him ſhould they gratefully dedicate them as his property, and train them up in his ſervice.

18. they are repreſented as a CROWN to their fathers e. How honourable to be the regular means of producing inſtruments to glorify God, and veſſels to receive his redeeming mercy!—Lord, may mine be ſuch!

19. Daughters are repreſented as poliſhed CORNERSTONES f. What comelineſs and beauty they often poſſeſs! What uſeful means of order and connection between families they are!—Am I a daughter of heaven's King, all glorious within, and my clothing of wrought gold!

20. BRETHREN are born for adverſity g. Chiefly in trouble, they ought to ſympathize with, counſel, comfort, aſſiſt, and ſupport, one another.

21. Brethren offended are like to a WALLED CITY h. becauſe of the difficulty there is to reconcile and appeaſe them. And their contentions are like the bars of a ſtrong caſtle, not eaſily broken up, and removed.

BOOK III. Metaphorical repreſentations of things.

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CHAP. I. Metaphors reſpecting God's purpoſe, and providential execution of it.

I. Metaphors reſpecting God's purpoſe.

1. GOD's purpoſe is repreſented as a counſel a. O the depth of DIVine wiſdom that ſhines in it! Without deliberation, ſuch as ours, how exactly are all matters, means, and ends, therein connected! Surpriſing! did JEHOVAH conſult for the endleſs welfare of thoughtleſs, wicked, worthleſs me!

2. It is called his PLEASURE, and good pleaſure b. His ſovereign will is the cauſe and rule of it. And O his ever-fixed delight in the thoughts of his heart!—Were thy delights, O JEHOVAH, with me! and ſhall mine not be with THEE!

3. It is repreſented as a DETERMINATION and DECREE c. By his abſolute authority are form, circumſtances, and limits, immutably fixed in it, for every perſon, property, and event.

4. It is repreſented as KNOWLEDGE, FOREKNOWLEDGE d. Therein, before creatures had any exiſtence, God had the moſt exact view of their nature and circumſtances.

5. It is repreſented as MOUNTAINS OF BRASS, from between which four chariots iſſue forth to move in the earth e. How firm, unchangeable, infallible, glorious, and pure! And from it do all the cha [...]ots of miniſters, angels, monarchies, and providences, go forth, to execute its contents.

[290] 6. It is repreſented as a FOUNDATION a. How wiſely laid! How ſure, fixed, and immoveable! How it ſupports, regulates, and adorns all God's works! What endleſs ſtructures of creation and providence are built upon it! Hail, my happy ſoul, amidſt all thy fleeting changes, thy foundation, laid by the wiſdom and love of God, ſtands ſure, having this ſeal, The Lord knoweth them that are his. Let me, therefore, who name the name of Chriſt, depart from iniquity.

7. It is repreſented as a BOOK b. There every creature's form and caſe, every event, is orderly and particularly fixed. Every perſon's eternal ſtate is particularly aſcertained. The purpoſe of election is a book of life; in which the perſons, means, matter, and end, of mens everlaſting life, are fixed. It is called the Lamb's book; becauſe we are choſen in, and ſaved by Chriſt.—O to ſee my name written in heaven!

8. The DIVine purpoſe, reſpecting angels and men, is called a PREDESTINATION or FORE-APPOINTMENT c. Therein each is perſonally and immutably appointed to everlaſting happineſs or miſery, before the foundation of the world; and every mean conducive to theſe ends, is ſo wiſely and infallibly fixed, as no way interferes with their own free will.

9. The DIVine purpoſe, as relating to men who are appointed to everlaſting life, is termed a FOREKNOWLEDGE, ELECTION, or CHOICE d. In themſelves, they were equally mean and unworthy as others; but God, in his mere ſovereignty, took notice of them, favoured, acknowledged for his, and ſeparated them from others, to be a peculiar people to himſelf.

II. Metaphors reſpecting God's providence.

1. Providence is repreſented as God's FACE e. Therein he diſcovers his glory. By proſperity he lifts up his countenance, and ſmiles. By heavy judgments, he frowns, and cauſeth men to periſh at the rebuke of his countenance. By his watchful care, his eyes run to [291] and fro, to ſhew himſelf ſtrong in the behalf of ſuch as fear him. By the breathing of his powerful influence, he quickens and reſtores; and by the angry blaſt of his noſtrils, are men conſumed.

2. It is repreſented as God's WAY; PATH; GOINGS; and FOOTSTEPS a. Herein with pleaſure he diſplayeth his power, and gradually fulfils his purpoſe. He cometh to men, to relieve, comfort, and puniſh them. He turns away from men, by deſertion, or by forbearing to puniſh. His way is in the ſea, and his footſteps not known; when it is hard to underſtand the nature and tendency of his providences; or ſee his perfections diſplayed therein. His paths drop down fatneſs, when providences concur to our comfort; or when the clouds pour down their refreſhful and nouriſhing dew and rain. To look after God; or ſee his goings, is, with reverence, attention, and delight, to obſerve, conſider, and remember the works of God.

3. God's providence is compared to CLOUDS b. How lofty; marvellous; and incomprehenſible! How pregnant with events! How ſwift and DIVinely directed the motions of it! To the wicked, how terrible the influence, and ſometimes the appearance! To the ſaints how refreſhful and fructifying!—When I ſee the moſt black, diſmal, and louring providences of God, gilded with the rainbow of his covenant, or his Sun of righteouſneſs, how reviving and reſtoring it is to my heart! THEN am I alſo among the prophets; know that all things ſhall work together for my good. Providence is compared to a white cloud, to denote its purity, righteouſneſs, glory, and comelineſs; to a thick or dark cloud, to repreſent its myſteriouſneſs, terribleneſs, and perplexing influence.

4. It may be compared to CHARIOTS c. In it. God, with pleaſure and pomp, as it were, traverſeth the world; orders affairs; defends, bears, and ſupports his people; treads down, and triumphs over his enemies. It reſembles four chariots, as it reacheth to every circumſtance, in every end of the earth. That with red horſes, may denote its awful, bloody, and deſtructive ſeenes; that with black, its terrible, confounding, and [292] perplexing diſpenſations; that with white, its ſmiling diſpenſations, as ſucceeding the moſt awful; that with grizzled and bay horſes, walking to and fro in the earth, its mixed diſpenſations of mercy and judgment, obſervable in every place and circumſtance.—What if the firſt relate to the period of perſecution after Chriſt; the ſecond to the Antichriſtian; the third to the Millennium; and the fourth to the lukewarm period before the laſt judgment?

5. It may be compared to WHEELS a; to repreſent the quick and eaſy motion; and the myſterious nature, and frequent changes of it. How quickly it humbles the lofty, and exalts ſuch as are low! Like the wheels of a machine, how exactly it regulates all things in nature! Theſe wheels having four faces, may mark out providence, as reſpecting all the ends of the earth; and as exerciſed with great tenderneſs, patience, knowledge, and power. Their uniform likeneſs, imports the uniform tendency of providences. Their appearance as of a wheel within a wheel, imports its myſterious and intricate conduct. The height of their rings, and their being full of eyes, may ſignify the tremendous nature of, and the infinite knowledge diſcovered in, providence.

6. It reſembles DEEP FLOODS b. How myſterious and unſearchable! How powerful and irreſiſtible! What an inexhauſtible comfort to the godly! What a bottomleſs gulph of miſery to the wicked!

7. In reſpect of the righteouſneſs therein diſplayed, it reſembles great MOUNTAINS c. How firmly! how conſpicuouſly God diſplays and proſecutes equity and holineſs, in every part of it! How juſtly he therein lays bars in the way of his enemies! and affords agreeable paſturage; proſpect, and ſhelter to his choſen ſheep! His ſaithfulneſs therein reacheth the clouds; every diſpenſation fulfilling his word, what clear, extenſive, and ofty diſcoveries are made thereof!

8. It reſembles a LADDER, reaching from heaven to earth, with the Lord at its top, and angels aſcending and deſcending its rounds d. Being managed and inſpected by God, it extends to all things above and below; [293] and angels are employed to execute many, if not moſt, of its diſpenſations.

CHAP. II. Metaphors reſpecting God's covenants with man.

I. Metaphors reſpecting the covenant of works.

1. THE covenant of works made with Adam, and all his ſeed in him, is called a LAW a. It comprehended the whole duty of man; was inforced with DIVine authority; was not an agreement betwixt, equals, but enjoined by God to man as his ſubject. It is called a fiery law. Amidſt fiery flames, it was publiſhed from Sinai; it occaſions fiery rage in our heart againſt God; and worketh for us, a fiery and everlaſting ruin. It is a law weak through the fleſh, as by reaſon of our corruption, it cannot juſtify or ſave us. It is a law of ſin and death, as by it the offence abounds; and ſin reigns unto death, temporal, ſpiritual, and eternal.

2. It is repreſented as a RIGID MASTER b. How extenſive and hard are its requirements of us! Without affording or allowing us any ſpiritual ſtrength, or nouriſhment, it demands that we ſhould perfectly fulfil its precepts, holy, juſt, and good, ſpiritual, and exceeding broad; and ſatisfy its unbounded penalty for our paſt offences. If we continue not in all things commanded; if we keep it not conſtantly in every point and degree; it curſeth us to endleſs miſery; and employeth our conſcience to eondemn, laſh, and torment us.—Alas! O Jeſus, how long I fooliſhly preferred this hard bondage to thy eaſy yoke and light burden!

3. It is repreſented as a HUSBAND c. We were ſolemnly married to it in Adam. Heartily we approve the match, going about to eſtabliſh our own righteouſneſs; and, notwithſtanding its rigour, and the danger attending our connection with it, how deſperately we cleave to it, live under it, and pretend attempts to fulfil [294] it, till Jeſus, by applying to our conſcience his law-magnifying righteouſneſs, renders it dead to us, deſtitute of all power to condemn or hurt us; and us dead to it, freed from relation to it, love of it, or delightful attempts to ſerve it!—Better, O my foul, dwell with a brawling woman in a ſtrait houſe, than with this huſband in a wide palace of outward proſperity. Flee therefore to Jeſus; tarry not, leſt thou be conſumed. Avoid this broken law; paſs not by him; never glean in his field; come not near the door of his houſe.

4. It is repreſented as a PREGNANT WOMAN gendering children to bondage a. As many as are of the works of the law, are under the curſe of ſlavery to Satan, the world, and their ſinful corruptions. A [...] their coarſe proviſion; the huſks of ſinful and ſenſual pleaſures! their wretched apparel; the filthy rags of ſelf-righteouſneſs, and curſe of Almighty God! their hard ſervitude; weary and heavy laden, ſerving DIVers iuſts, and labouring in the fire for very vanity! Ah! their ſorry wages! To them is reſerved the blackneſs of darkneſs for ever! Yet the ſlavery being natural, how is it loved and followed! Notwithſtanding all that God hath done for my ſoul; notwithſtanding his changing and emptying me from veſſel to veſſel, what remains of this mother's blood runs ſtill in my veins! How my comfort ebbs and flows with my frame! the challenges of my conſcience mar my believing aſſurance! the prevalence of ſin, or pride of grace, cheeks my exerciſe of faith on Chriſt! my defects in duty mar my peace! Alas! how I undervalue Jeſus perſon and blood! How ſtraitened am I in religious exerciſes! How diſcouraged and fretted in almoſt every condition! How ready to go ſtraight from duties to the ſervice of luſts!

5. It is called the STRENGTH OF SIN b. From the ſtrictneſs of its precept, and ſeverity of its penalty, diſcovered to the conſcience, indwelling ſin taketh occaſion to rage more violently againſt God, Its curſe condemns us to lie under the power of ſpiritual death in treſpaſſes and ſins. And thus, as it were, enableth our indwelling ſin to command, work in war againſt, wound, [295] condemn, and ſlay us. O tremendous myſtery! The holy law condemning us to a death in ſin! to a lying under the power of ſinful corruption, as the chief branch of our puniſhment! O horrid monſter ſin! which taketh occaſion from the holy, juſt, and good commandment, to work in me all manner of ſinful concupiſcence! O mad legaliſt, to ſeek liberty and ſalvation by the mother of bondage! to ſeek purification by the ſtrength of ſin! Wonder no more, my ſoul, that the preacher of our good works, as the ground of acceptance with God, renders people licentious in their life. The curſe of the Almighty is upon it; how can it then bear good fruit! How can the ſtrength of ſin reform the world? How can the ſource of hell open heaven for us?

II. Metaphors reſpecting the covenant of grace.

1. The covenant of grace is compared to a RAINBOW a. As a token that he is well pleaſed in Chriſt, and that floods of vengeance ſhall no more return to deſtroy his people, God hath eſtabliſhed and exhibited it. How ſweetly it comprehends all, and more than all, the beauties of creation! reflects the glory, the heavenlineſs, the refreſhing virtue, the royal majeſty, and bloody ſuffering, of my Sun, my Shield, my incarnate God! and gilds all the clouds of providence with his redeeming love! Here I behold him ALL IN ALL, even of my gloomy croſs! Here I ſee JEHOVAH'S bow inverted; his wrath turned away from me, and pointed againſt the prince of the power of the air, and my other enemies. Bleſſed covenant, how high! but how condeſcending to men of low degree! How near! how wide-ſtretched thine arms to receive us men, earthly, ſenſual, and deviliſh! Him that cometh unto thee, ſhall in no wiſe be caſt out. Short-lived, indeed, are our ſenſible views of thy brightneſs; yet how pleaſant preſages theſe, of an abundance of rain! of times of refreſhing from the preſence of the Lord! Ariſe, my famiſhed, my ſcorched, my withered ſoul, eat and drink; there is a ſound of abundance of [...]ain; to-morrow ſhalt thou be for ever deluged with the [296] loving-kindneſs of God. Bleſſed agreement, by Jeſus' ſacrifice waſt thou eſtabliſhed, and for ever doſt thou encircle his and his Father's head; they are ever mindful of thee; and regulate all their work by thee. O darling of my ſoul, ſhall not then my heart and eyes be for ever fixed on thee!

2. It reſembles Solomon's CHARIOT of the wood of Lebanon a. Herein Jeſus manifeſts his infinite royalty, power, and wealth; hereby he conveys his choſen to his heavenly country; and conquers, and captivates every oppoſer. How precious, durable, firm, and fragrant its whole frame! Its pillars of ſilver, are its ſolid, ſubſtantial, ſhining, precious, and unchangeable promiſes. Its bottom of gold, is the infinitely pure precious, and everlaſting perfections of God, and perſon of Chriſt. Its covering of purple, is his bleeding righteouſneſs, the condition of it. Its mid pavement of love, its ſource, heart, and ſubſtance, is the unbounded love, grace, and mercy of a God in Chriſt.—In thee O bleſſed chariot, how ſweetly; how ſafely; how quickly I ride to glory! How I overleap every mountain of difficulty in my way! How, all along the paſſage, my heart melts with love to him; that ſo loved me, and gave himſelf for me! and my tougue ſhouts the Redeemer!

3. It reſembles a BED, guarded in the night by threeſcore valiant men of Iſrael b. Inſtated in this, O Jeſus, we ſweetly reſt with thee, and mutually embrace one another, and are by thee rendered fruitful in good works. Here all we the choſen children of God are begotten, nouriſhed, and warmed. To guard us during the night of trouble and time, we are attended by thy powerful perfections, mighty angels, and faithful miniſters.

4. It is repreſented as a BUILDING and BANQUETING HOUSE c. O thrice glorious ſtructure of grace and mercy, whoſe ſoundation is Jeſus' perſon, and JEHOVAH'S love! whoſe covering is the righteouſneſs of an incarnate God! whoſe ſtore is all the fulneſs of God! Here, embannered with everlaſting, with all-attracting, [297] all-conquering love, you ranſomed drink of the ſpiced wine of the juice of his pomegranates; receive out of his fulneſs grace for grace, till there be no more room to receive it; joyfully feed on his fleſh, which is meat indeed, and his blood, which is drink indeed.

5. It is repreſented as a TESTAMENT a. Here God diſpones all things into Chriſt's hand; and he hequeathes them to us ſinful and unworthy men. By his blood and death it is confirmed; and all its promiſes are, in him, yea and amen, to the glory of God. Nor can any diſannual or add thereto.—O thrice-honourable title to eternal life! Be it "all my falvation, and all my deſire, though he make it not to grow."

6. It is repreſented as God's OATH b. Therein he hath pledged to Chriſt, and to us in him, his exiſtence, life, glory, and perfection, for the full accompliſhment of every promiſe thereof. O rich charter; ſure title to eternal bliſs! God hath ſpoken; hath written; hath ſworn in his holineſs, I will rejoice. In believing expectation, I will DIVide, I will commence the enjoyment of, my unbounded felicity. God hath ſworn, that my Chriſt is a prieſt for ever; that he hath no pleaſure in my death; that he will not be wroth with me, nor rebuke me; that, Surely bleſſing he will bleſs me, and multiplying will multiply my everlaſting ſatisfaction and bliſs.—Is there any conveyance, any charter like mine, mine enemies themſelves being judges! O how rich, comprehending all the fulneſs of God! how ſure! a covenant of peace, that cannot be broken!—how ſafe! that neither thieves can ſteal, fire burn, floods drown, or time waſte! how free! diſpenſed in gracious promiſes, ſweeter than honey to my taſte!

CHAP. III. Metaphors reſpecting the word of God in general.

1. GOD's word is compared to an INSTRUCTOR, COMPANION, and COUNSELLOR c. It contains the whole revelation of his mind to us. In teacheth [298] us every uſeful truth; abides with us in every caſe; comforts us in every grief; directs us in every perplexity.—Bleſſed counſellor, let me commit myſelf wholly to thee; depend on thee; and readily receive thy dictates. When I lie down, ſpeak thou to me. When I riſe up, and walk by the way, talk thou with me.

2. It reſembles the NECK of a human body a. Thereby the church is joined to Chriſt; her life maintained; her food conveyed from him; and her ſpiritual breath of prayer, praiſe, and preaching, tranſmitted. Adds not this greatly to her comelineſs! and is it not chained about with golden promiſes, ordinances, and bleſſings?

3. The ſcripture reſembles a mother's BREASTS b. It conſiſts of two ſacred teſtaments, between which, as the meeting centre, Jeſus lodgeth during the night of time. How theſe adorn his myſtical body; and convey the ſpiritual milk of ſaving knowledge, and gracious influence to her members!

4. It is repreſented as a mother's BELLY c. By its influence are ſaints and graces begotten, quickened, and nouriſhed, in this their weak ſtate; and hereby are they hid and protected from danger.—Till my glorious birth into the heavenly ſtate, may I lie and feed here!

5. It reſembles two TWIN-ROES feeding among lilies d. How freſh, comely, and glorious, are its two inſpired teſtaments! How harmoniouſly connected! How they feed, or dwell, upon Chriſt and his people! How thick planted with lilies of precious promiſes.—My ſoul, let them to be thee, as the loving hind and pleaſant roe; let their breaſts ſatisfy thee at all times, and be thou alway raviſhed with the love of Chriſt in them.

6. It is called STATUTES e. By God's infinite wiſdom, it is framed; by his ſovereign authority, it is ratified and publiſhed; and is indiſpenſably obligatory on our conſcience.

7. It is called a LAW f. Every article of it is ſtamped with the authority of the one lawgiver, able to ſave alive, or deſtroy. It ſufficiently teacheth, directs, and binds us to an holy practice. To our unſpeakable [299] advantage, we conform to it; and to our inexpreſſible hurt, we walk contrary to it.

8. It is called JUDGMENTS a. O the wiſdom and knowledge of God diſplayed therein!—By it he now judgeth our actions; requireth us to judge ourſelves; and by it he will judge us at the laſt day.

9. It is called TESTIMONIES b. Solemnly and faithfully it declares to us every momentous truth concerning God, concerning Chriſt, concerning ourſelves and our neighbour; and it is atteſted by the ſacred oath of Father, Son, and Holy Ghoſt.

10. It is repreſented as a TESTAMENT c. It is the laſt will of our crucified Redeemer. It is immutably confirmed and ratified by his death; and therein he hath graciouſly and diſtinctly bequeathed to us all his ineſtimable bleſſings, his fulneſs of righteouſneſs, grace, and glory; and left us all the important rules of our conduct.

11. It is compared to LIGHT d. How heavenly its origin! How marvellous its nature and influence! How aſtoniſhing and numerous its myſteries! How pure! how glorious, pleaſant, and comfortable, its truths! How penetrating, purifying, quickening, diſcovering, and directing, its virtue!—While I have this light, let me walk in it, leſt darkneſs come upon me. Do thou, Jeſus, open mine eyes, that I may ſee wondrous things out of thy law.

12. It is compared to a LAMP e. Lighted by the inſpiration, and ſhining by the oil-like influence of the Holy Ghoſt, it irradiates dark places of the earth, and dark corners of our heart. How different the degrees of its brightneſs, as it is more or leſs carefully ſnuffed and preſerved from alteration or miſinterpretation! How ealy and often removed from one place to another! How often do miniſters therewith light up Jeſus' friends to their celeſtial chambers, and return themſelves to the blackneſs of darkneſs! It is a light only ſuited to the night of time, and ſmall in compariſon of the bright viſion and glory to be revealed.—It is a lamp ordained, DIVinely ſet up, to publiſh the excellency, and draw men [300] to Jeſus, God's anointed.—May it be a light to my feet, and a lamp to my paths!

13. It is compared to a FIRE a. How abſolutely neceſſary in our cold earth! How powerfully it penetrates into, illuminates, warms, melts, ſoftens, quickens, comforts, and purifieth our heart! burns up our inward corruption, and conforms us to its own likeneſs! Ye miniſters of God, keep it not back from your people, leſt it be in your bowels, as a tormenting, a burning fire. Ye ſons of men, meditate and muſe thereon, that its fire may ſeize you; cauſe your heart to burn, while Jeſus openeth to you the ſcriptures. Quench not its influence by bloody crimes, by preſumptuous rebellion againſt God; nor by wallowing in ſin, and drinking up iniquity; nor by earthly mindedneſs and ſenſuality; nor by neglect to adminiſter due fuel, in the exerciſe of reading, hearing, meditation, and prayer.

14. It is compared to RAIN and DEW b. How heavenly and DIVine its origin! How gradually and irreſiſtibly it is revealed to the church, and applied to the heart! How numerous its articles of hiſtory, prophecy, promiſe, threatning, doctrine, and law! How ſeaſonably it deſcends, in the night of time and diſtreſs, or morning of gracious opportunity! How pleaſant, comely, refreſhful, reſtoring, ſoftening, and often inſenſible its application to our ſoul!—Let thy doctrine, O Jeſus, drop as the dew, and diſtil as the rain; ſo ſhall we revive as the corn, grow as the lily, and caſt forth our roots as Lebanon.

15. It is compared to WATERS c. It, chiefly its promiſes, being furniſhed with the Father's love, the fulneſs, merit, and grace of the Son, and the unbounded influence of the Holy Ghoſt, powerfully ſound, and run into our heart; bear down all ſinful oppoſition; ſpread into all our inward powers, and outward practice; and among all the various nations of men. How ſuitable to the caſe of every one, ſinner or ſaint! How effectually it cools our burning luſt! quencheth our carnal deſires! purgeth off our filth! beautifieth our heart and life! refreſheth, nouriſheth, ſtrengthens, heals, mollifies, [301] quickens, and fructifieth our foul. Chriſt's ſprinkling us with this water, imports his gradual, cloſe, careful, and plenteous application thereof to our heart, and conſcience; to purge us from dead works, to ſerve the living God.

16. It is repreſented as SEED, or GOOD SEED a. How precious, uſeful, and neceſſary! With what care and ſkill, doth Jeſus, its producer and ſower, in every age and caſe, delightful, or ſtormy, caſt it into his church, and the hearts of his people! that it may bud and grow up, it muſt be hid in our heart; dwell in us richly; and be covered with meditation and prayer: nor, immediately after it is ſown, muſt we expect, ſenſibly to perceive and enjoy its good fruits. The froſt of affliction and temptation is uſeful, to deepen its root, and kill the weeds of corruption, that ſpontaneouſly ſpring up in our ſoul in order to choke it. But chiefly, the warmth of the Sun of righteouſneſs, the rain and dew of the bleſſed Spirit, and the influences of the moon of inſtituted ordinances, concur to promote its growth. If it be early and abundantly ſown, and if the earlieſt buds of corruption be carefully nipt, it proſpers the more: if ſuperficially received, either Satan and his agents, quickly catch it away; or our promiſing appearances quickly wither; or the thorny cares of a preſent life, choke the word, and render it unfruitful. What abundant fruit did an handful hereof, ſown by the apoſtles, on the barren mountain of our Gentile-world, produce!

17. It is compared to WHEAT b. How noted its value! its purity and ſolidity! its duration and power to endure ſtorms! How wholeſome, healing, and nouriſhing its influence! Is it not an heap of wheat ſet about with lilies? How large its fulneſs, and DIVerſified its truths! How ſurrounded with fragrant, flouriſhing, and medicinal promiſes; and with ranſomed men, feeding thereon! Do not all its truths centre in Jeſus, the lily of the valley?—What then, is the unſubſtantial chaff of vain imaginations to this wheat, ſaith the Lord!

18. It is compared to FOOD c. How abſolutely [302] neceſſary to ſupport our inward, our ſpiritual life! How plentifully provided by God! How all-ſuiting! how nouriſhing and ſtrengthening to our heart! How naturally the children of God turn to, and ſeek after it! and with what frequency and pleaſure they receive it!—Was it, my ſoul, ever found, and eaten by thee? Was it the joy and rejoicing of my heart? Do I live, not by bread alone, but by every word that proceedeth out of the mouth of God! Do I more carefully, more frequently, attend the repaſt of my ſoul, than of this mortal worm, my body? Happy I, that though the meat be cut off from the field, there is enough in my Father's inſpired granary, and to ſpare. Eat, my ſoul, that which is good, and delight thyſelf in fatneſs. Bread ſhall be given me, and my water ſhall be ſure. No drought nor heat can ſmite; no eaſt wind can blaſt the field of his promiſes. No poverty, idleneſs, or guilt, can break my title to his proviſion. Work not therefore thy own works, but believe, eat, drink, and be merry; for thine eternal TO-MORROW ſhall be as this day, and much more abundant

19. It is compared to HONEY a. How glorious its origin! Here, by the amazing ſkill, care, and labour of an incarnate God, the quinteſſence of creation, of more than ten thouſand creations, of Godhead, is prepared for us! How raviſhing its ſweetneſs! delightfully ſickening my heart, and rendering even troubles ſweeter than honey to my taſte! How effectually it ſoftens our inward powers! ſearcheth and heals our ſpiritual ſores! recovers from inward conſumptions! purgeth and nouriſheth our ſoul! Yet ah! how lothed by many, who have acceſs to it!—John's little book was ſweet in his mouth, but bitter in his belly. With pleaſure he received the knowledge of future events; but was grieved to think of the foreſeen adverſities of the church of God.—Be thou, my ſoul, a buſy bee, gathering honey from every inſpired flower; ſo ſhall that which is ſet on my table be full of fatneſs; full of raviſhing ſweetneſs. For ever, I ſhall feed on pure, on redeeming Godhead, as my ALL IN ALL.

[303] 20. It is compared to MILK ſincere and uncorrupted a. O its purity and ſweetneſs! its nouriſhing, reſtoring, healing, and purifying influence! How much deſired and valued by the ſaints! how proper food in their earthly and infantile ſtate! what noble remedy under their ſpiritual conſumptions! O the abundance! Here, for abundance of milk, every one may eat, may waſh his ſteps in butter. Butter and honey ſhall every one eat, that dwells in our new covenant-land, that they may know to refuſe the evil, and chooſe the good.—The more plain truths of God's word are likened to milk, while the reſt are compared to ſtrong meat. The weakeſt ſaints can ſpiritually underſtand, receive, and digeſt, the former; while only thoſe, who are grown in grace, and the knowledge of our Lord Jeſus Chriſt, can underſtand, feed on, and improve the latter. Lord, I muſt feed, with the weakeſt, on thy plain promiſes. And O how plain! plain! pleaſant, they are to my heart?

21. It is compared to GOLD; FINE GOLD b. How pure, precious, ſolid, and durable! How glorious, uſeful, enriching, adorning! How ſubſtantial and weighty, containing much in few words! How thoroughly tried, amidſt flaming perſecutions, fiery trials of enraged oppoſers; and in the fiery-like experience of the ſaints! What a ſovereign medicine to heal our running ſores of corruption! What a ſovereign cordial to revive, and re ſtore a drooping ſpirit! Covet earneſtly, my ſoul, this beſt thing, this gold, that ſhall keep me; and ſhall, in all caſes and countries, paſs current, between me and my God.

22. It is compared to SILVER TRIED in a furnace, and ſeven times purified c. How pure, precious, ſhining and uſeful! O the ſeven-fold flames of trouble and perſecution that it hath endured! And was it not, O bleſſed Jeſus, refined to the higheſt in thy fiery death?—Didſt thou, my ſoul, ever find droſs in him, or his word?

23. It is likened to a RICH SPOIL and TREASURE, a HERITAGE d. It is the fruit of Chriſt's victory over [304] ſin, Satan, and the world. It contains an inexpreſſible fulneſs of grace and glory; all the fulneſs of God, ſufficient to enrich millions of deſtitute ſinners. How highly valued, and ſafely ſecured by Chriſt, and his people! He hides it in his hand; and they hide it in their heart. Evermore, Lord, let me follow thee, to DIVide this ſpoil; to ſhare this inheritance, as an heir of Chriſt.

24. It reſembles a PLOUGH a. Being DIVinely applied to our heart, it breaks up the fallow-ground, breaks the roots of corruption, and prepares us for receiving the good feed of grace. The more obdurate our heart, the more powerful, deep, and cloſe muſt the application of the word be. How proper for its more effectual operation, is the winter of adverſity, and the ſpringtide of youth! How neceſſary that every application be attended with the rainy influences of the Holy Spirit!

25. It is compared to a ROD and STAFF b. By it Jeſus, the great Shepherd of the ſheep, hints his will, draws, directs, ſupports; and comforts his people. When I walk through the troublous valley of the ſhadow of death, let this rod and ſtaff comfort me; ſo ſhall I fear no evil.—It is the rod of Chriſt's ſtrength, and his SCEPTRE of righteouſneſs. By it he diſplays, his power, equity, and finiſhed righteouſneſs, in the conviction, converſion, and ſanctification of his people; and by it he diſplays his ſovereignty, authorizeth his ordinances, and teſtifieth his kindneſs to his people; and orders deſtruction for his enemies.

26. It is compared to an HAMMER c. By it God beats and breaks our hard hearts; faſtens in them the nails of convincing influences, of regulating precepts awing threatenings, ſanctifying and encouraging promiſes.—When thy words, O Maſter of aſſemblies, are by thee fixed in my ſoul, I am prickt to the heart; all my powers cry out, What ſhall I do to be ſaved? Give me Chriſt, or elſe I die.

27. It is compared to a SWORD, and called [...]e ſword of the Spirit d. It was the Spirit, who framed and en [...]ited it; and, by applying it to our ſoul, he wounds [305] our conſcience, ſlays our luſt, pierceth and ſubdues our heart. How excellent its metal and form, for the ſpiritual warfare. By managing it aright, we, through the Spirit, convince or ſilence the erroneous, defend our ſoul, overcome our ſpiritual enemies, ſubdue the ſlaviſh-fear of death, mortify our luſts, glorify God, and promote ourſelves to everlaſting honour.

28. It is likened to BOW and ARROWS a. By means thereof, God powerfully, ſuddenly, and often ſomewhat imperceptibly, convinceth, converts, and ſubdues ſinners to himſelf.—Lord, cauſe the arrows of thy truth and influence, ſtick faſt in the heart of thine enemies, to make the people fall in ſubjection under thee!

29. It reſembles the TOWER of David builded for an armoury, whereon hang a thouſand ſhields of mighty men b. How ſtrong, invincible, and glorious! How richly furniſhed with all the armour of God! Here is the ſword of ſufficient arguments againſt every temptation and error; the ſhield of God himſelf, and of faith in him, to avert every fiery dart, or deathful puſh; the girdle of faithful promiſes and DIVine truths, to fortify and encourage our heart; the breaſt-plate of imputed righteouſneſs, and ſanctifying grace, to ſecure our ſoul; the helmet of a well grounded hope of ſalvation, the ſhoes of goſpel-principles, and the artillery of manifold prayers. Chooſe, O my ſoul, thine armour from hence: there is none like it; Lord, give it me.

30. The ſcriptures reſemble a BANQUETING HOUSE, where the gueſts are embannered with Jeſus' love c. By bringing us into the ſpiritual knowledge thereof, what ſtores of repoſited bleſſedneſs he diſcovers to us! How ſweetly he feaſts, refreſheth, ſtrengthens, and animates, to the ſpiritual warfare, with his love, which is better than wine!

31. They are compared to Solomon's green and guarded BED d. What ſweet reſt in, communion with, and ſanctifying and fructifying influence, do we therein receive from Jeſus Chriſt, while DIVine perfections, holy angels and vigilant miniſters, unnumbered, do [306] guard and defend us, till the cold, dark, and dangerous night, of trouble and time, come to an end!

32. God's word is compared to a WAY or PATH a. Planned by the wiſdom of God, owned by the King of kings; it points out the way to obtain the heavenly country and city. It ſupports the ſaints, who with pleaſure and progreſs follow one another, in attending to, depending on, and walking therein.—Here walk, my ſoul, ſo ſhall I never be aſhamed. Nor let me have greater joy, than to ſee Zion's children walking in the truth, more and more receiving it into their heart, and practiſing it in their life.

33. It is compared to a RULE, REED, or MEASURINGLINE b. It is indeed contemned by a carnal world, but is the exact, the uſeful, the DIVinely appointed ſtandard of all the forms and ordinances of the church, and of every part of our conduct; and by which we ſhall be judged at laſt.—Alway, therefore, my ſoul, enquire what ſaith the Lord.

34. It is compared to a GLASS c. Through it, we behold our own inſufficiency and filthineſs, the glory of God in Chriſt, the momentous reality of eternal things, and the true path of holineſs that leadeth to eternal happineſs. Behold in this glaſs, my ſoul, thyſelf, and be humbled; behold the glory of Chriſt, that thou mayeſt be changed into the ſame image, from glory to glory, as by the Spirit of the Lord. Nor be thou a forgetful hearer, that quickly forgets what manner of appearance he ſaw.

CHAP. IV. Metaphors reſpecting law and goſpel; which are the two principal parts of God's word: The law teacheth us what duty God requireth of us; and the goſpel, what bleſſings be freely giveth to us.

1. Metaphors reſpecting the law.

1. THE law is repreſented as a SCHOOLMASTER to bring us to Chriſt d. The moral law ſhews us our need of him, for by it is the knowledge of ſin; it [307] demands of us that righteouſneſs which we can only find in him; chargeth us to embrace him, as ſoon as he is revealed and offered; and prevents our quiet reſting in any thing till we find him. Darkly the ceremonial law pointed out the myſtery of Chriſt, and by hard ſervices, and carnal ordinances, led to his perſon, righteouſneſs, and grace, as the fulfilling end of its types and ſhadows.

2. The law is called a KILLING LETTER a. No law of itſelf, can give us any life; but kills our vain hopes and imaginations. Sin taketh occaſion from it, to abound, and promote our ſpiritual death. The moral law as a covenant, condemns us to all manner of death in ſin and wo. Simply conſidered, the ceremonial law conſiſted of lifeleſs rites and ſervices, which, uſed without reſpect to Chriſt, entailed curſes and death upon its ſubjects, as they led them away from the fountain of life, to their own righteouſneſs; by which they could not live. Howbeit, God's puniſhing Iſrael, by giving them ſtatutes that were not good, is not to be underſtood of the ceremonial law, but of God's giving them up to obey the ſinful edicts of Jeroboam, and his idolatrous ſucceſſors.

3. It is called a LAMP and LIGHT b. It plainly points out our duty, and blemiſhes in heart and life. And how pleaſant to be directed by it in Chriſt's way!

4, It is called a PATH and WAY c. Being planned by God, and plain in itſelf; we are to exerciſe ourſelves in it, by making progreſs towards the city of God. How peaceful! Great peace with God, and with their own conſcience, have all they who love and walk in it; and when a man's ways pleaſe the Lord, he maketh even his enemies to be at peace with him. How plain! nothing ſhall offend them, who walk therein. How pleaſant to walk together in unity, with DIVine perſons, and fellow ſaints! How holy, juſt, and good! None but holy perſons, the redeemed of the Lord, walk there; nothing but holy exerciſes is a walking therein. How ſpiritual! unſeen but to the ſpiritual man, and walked in, by ſerving God in the Spirit, rejoicing in Chriſt Jeſus, and having no confidence in the fleſh! How ſtrait! excluding [308] every unregenerate perſon, and every ſinful thought, word, or deed. How exceeding broad! requiring duties unnumbered, in every circumſtance of heart and life. How ſafe! the way-faring man, though a fool, ſhall not err therein. It is a way of life; walked in by the living in Jeruſalem; a way wherein life is ever communicated and which leadeth to life as an eternal, but gracious reward. It is above, is heavenly, in its origin, nature, and tendency; and by it we depart from hell which is beneath. Here, let me ever run, when God enlargeth my heart.

5. It is compared to a HEDGE a. Thereby God limits our motions, and points out, whether we may, or may not go. To what hurt in his work, and what puniſhment in the iſſue, doth the breaker of it expoſe himſelf! The old ſerpent, the devil, the ſerpent of a ſtinging conſcience, and the ſerpent of God's judgments, ſhall bite him.

6. It is repreſented as a YOKE; BANTS; CORDS b. By DIVine authority, it reſtrains our ſinful liberty and madneſs; and keeps us to our ſtation and work. How galling to our corrupt nature and luſts! and at what endleſs peril, we attempt to ſhake it off, by refuſing obedience to it! The law as a rule, in the hand of Chriſt, is an eaſy yoke and light burden; it is lined with his redeeming love, ſweetened with his pattern, attended with communication of his ſtrength, and enforced with a glorious and free reward, to the weakeſt attempt, if ſincere, to draw therein.—Why then, my ſoul, art thou as an unruly bullock unaccuſtomed to this yoke? Why ſo many criminal attempts to ſhake off the yoke, and burſt the bands? why this reſiſting of the Lord, and ſtruggling to evade his authority? Is it not HE, who lays my meat, my life, my all, to me? The law, of ceremonies, and as a covenant of works, is a yoke of bondage: the former chained down to burdenſome ſervices innumerable; and the latter rigorouſly demands what we can never perform.

7. It is called the LAW OF LIBERTY b. To obey it as a rule, is the privilege of thoſe only whom God's (c) Jam. i. 25. [309] Son hath made free indeed. The obedience of love to it as a rule, ſprings from our freedom from the law as a covenant, and is the very quinteſſence of our honourable and delightful liberty.—Lord, my true freedom from ſinful ſlavery lies in being thy filial ſubject. Truly I am thy ſervant, I am thy ſervant; thou haſt looſed my bands.

8. It is called the ROYAL LAW a. Being eſtabliſhed by God, the univerſal Sovereign, it extends to all his rational ſubjects; nor, without high treaſon, can it be broken. It is not made for a righteous man, is not made to curſe and condemn him. Nor have the truly righteous nation any immediate connection with it, as a covenant, it being dead to them, and they to it, by Jeſus Chriſt's fulfilling it in their ſtead.

9. The law of the wiſe is called a FOUNTAIN of life b. The DIVine law, which every wiſe man attends to, as his rule, and the inſtructions which wiſe men give to others, are means of exciting them to apply to Chriſt, the reſurrection and the life; means of quickening, reviving, and reſtoring ſpiritual life; means of mens eſcaping the ſecond death, and preparing for life eternal.

10. The ceremonial law is called CARNAL ordinances, and a CARNAL commandment c. It preſcribed carnal and fleſhly rites; and carnal or natural deſcent entitled to the privileges thereof.

11. The ceremonial law is called a PARTITION-WALL d; becauſe of the great diſtinction which it made between the Jews and Gentiles; nor, till Jeſus removed and aboliſhed it by his death, was any conſiderable number of Gentiles brought into the church of God.

12. The ceremonial law is called ENMITY e. The ſacrifices therein required, manifeſted God's indignation at ſin, and the enmity between him and ſinful men. Its burdenſome ſervices occaſioned the Jews hatred of God to increaſe more and more. The diſtinction it put between Jews and Gentiles, occaſioned enmity between the two.

II. Metaphors reſpecting the goſpel.

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1. The goſpel is called the SPIRIT that giveth life a. It contains ſpiritual bleſſings and promiſes. It comes from, is attended by, and is the great means of conveying the Spirit of God to us. It effectually penetrates our ſoul and ſpirit. By it the Holy Ghoſt quickens dead ſinners, ſhews them their way of life by Chriſt; heals their deadly, their ſinful wounds; works a lively faith in their ſoul, to look to, and live upon him. It is the food that ſupports the ſpiritual life; the cordial, that revives and reſtores the heart under every drooping circumſtance.

2. It is repreſented as the WHITE HORSE, upon which Chriſt and his people ride b. O its purity, glory, and comelineſs! By it Jeſus proclaims peace to men, and ſubdues them to himſelf. On this, in the apoſtolic age, he went forth conquering; and in the Millennium he ſhall go forth, more eminently, to conquer the hearts of his people. Then, in accompliſhment of, and as animated, ſupported, and dignified, by goſpel-promiſes, ſhall multitudes follow him, and promote the deſtruction of Antichriſt.

3. It reſembles Solomon's CHARIOT of the wood of Lebanon c. Being framed by Jeſus, for the ſafe, the eaſy, and honoured conqueſt, and conveyance of his people to heaven; how pure, precious, glorious, fragrant, and laſting! Its pillars of ſilver, are its comely, uſeful, and enriching truths and promiſes. Its bottom of gold, is its ſubſtantial and precious foundation-truths, or the infinitely precious perſon of Chriſt, and God in him. Its covering of purple, is the doctrine of juſtification through Jeſus' blood; and of the croſs endured for his ſake. Its inward pavement of love, is the unmatched kindneſs and mercy of God, Father, Son, and Holy Ghoſt, running through every truth and promiſe therein contained.

4. Its promiſes are like LILIES d. O their pleaſantneſs, [311] glory, fragrancy, and height! How fruitful of everlaſting bleſſings! How full of medicinal virtue, for the healing of our ſoul! How condeſcendent, and ſuited to our low, our wretched condition!—Bleſſed field of inſpiration, how theſe every where abound! How they bend their bleſſed head towards mean, debaſed, earthly, ſenſual, deviliſh me! How they refreſh mine eyes, and rejoice my heart! How rank they ſmell of Jeſus, the Lily of the valley! And truly, as lilies among thorns, ſo are they to my ſoul, amidſt her troubles, and her created comforts.

5. It is called the GRACE of God that bringeth ſalvation, and GREAT SALVATION a. It flows from, diſcovers, and includes the rich, free, and undeſerved favour of God, and the bleſſed fruits thereof. It publiſhes, brings near, offers, and is the means of applying, a coſtly, extenſive, and everlaſting ſalvation to men.—Truſt thyſelf, my ſoul, to this word of his grace, fail not of this grace, nor receive it in vain; let it enter and captivate my heart; ſo ſhall I never be a root of bitterneſs, bearing gall and wormwood, whereby many are defiled.

6. It is called the POWER of God unto ſalvation b. By it, God diſplays his amazing power, in the contrivance, in the purchaſe, and application of our redemption. Thereby he exerts the exceeding greatneſs of his power, in convincing, in converting, in forgiving, ſanctifying, and comforting his people. By means of it our rebellion is quaſhed; our enmity ſlain; Satan diſlodged; corruption ſubdued; bars of iron, and gates of braſs, ſtrong impediments, broken and removed; nations reformed; men, furious as outragious beaſts, tamed; and deep-rooted and earneſtly-held abominations, aboliſhed. Come, bleſſed day of power; come forth, bleſſed rod of Jeſus' ſtrength, then ſhall the people be willing; God ſhall raiſe children out of worſe than ſtones to Abraham. Nothing is too hard, when his power is preſent to heal them.

7. It is called the WISDOM of God in a myſtery; the manifold WISDOM of God c. How manifold its doctrines [312] and promiſes! How manifold the inſtances and rays of DIVine wiſdom in each! and the various times and ſeaſons in which, and perſons to which, it is diſplayed! It diſcovers how wiſely JEHOVAH acted, in chuſing the perſons, in whoſe redemption grace would peculiarly ſhine; in founding his choice upon his own mere love, that the promiſes might be ſure to all the ſeed; in laying our help upon one that is mighty, that it might never fail; in bringing about our ſalvation in a way, that produceth glory to himſelf in the higheſt, peace on earth, and good will towards men; in a way, by which Satan is ſhamed, ſin condemned, ſinners ſaved; the ungodly juſtified, and ungodlineſs deſtroyed; iniquity forgiven, and full vengeance taken on our inventions; in a way, by which our redemption is all of mercy, and all of juſtice; all of merit, and all of grace. O ſweet myſtery! beyond archangels comprehenſive ken!

8. It may be called the KISSES of Chriſt's mouth a. From him, its doctrines and promiſes proceed; and bear the ſtamp of his authority. How ſweetly they atteſt his peace and reconciliation! declare and vent his love! How effectually they delight our ſoul! raviſh our heart! and excite our affection and love to him!—Let Jeſus kiſs me, with one, with all the kiſſes of his mouth; apply one, apply all his promiſes to my heart, to kindle it wholly into a flame of love to himſelf!

9. It is called a LAW b. It is the will of a ſovereign God, proclaiming his edicts of peace and pardon. It engageth him to beſtow his bleſſings on us; and binds and determines us to receive his grace, and obey his commands. Nor ſhall it ever be repealed, becauſe Jeſus hath an unchangeable prieſthood. It is the law of the Spirit of life in him, as by it, the Holy Ghoſt, as dwelling in, ſent by, and taking of the things of Chriſt, to ſhew them to us, begets, preſerves, reſtores, increaſeth, and perfects our ſpiritual life; ſecures us of, and prepares us for eternal life. It is the law of faith, the ſeed, the means, the ground and ſtandard of our faith. It comes forth out of Zion and Jeruſalem; flows from Chriſt as the temple and habitation of God; and from Jeruſalem did its New-Teſtament diſpenſation proceed, [313] and ſpread among the Gentiles.—O may I meditate on this law, day and night; may it be better to me, than thouſands of gold and ſilver!

10. It is called good TIDINGS of great joy a. O the neceſſary, the uſeful, the ſuitable, the important, the delightful, and raviſhing news which it brings from heaven to ſinful men! Tidings of righteouſneſs, pardon, and acceptance, to the guilty! Tidings of purification to the polluted! of health to the diſeaſed! of liberty to the enſlaved and impriſoned! of clothing to the naked! of food to the hungry and ſtarving! of light to them that ſit in darkneſs of diſtreſs and ignorance! of riches to the poor, comfort to the mourner, peace to the traitor, life to the dead, and ſalvation to the loſt! How often have theſe good news from the far country been as cold water to my thirſty and weary ſoul! It is called the goſpel, or good tidings of God; it proceeds from him, declares his love and lovelineſs; promotes his honour, and brings men to him: It is called the goſpel of Chriſt, as he is the principal preacher, the ſubſtance and end of of it, in whom all the articles of it are yea and amen to the glory of God: It is called the goſpel of miniſters, as they preach and publiſh it. It is the goſpel of peace, as it proclaims the peace of God to us, and the means thereof; and reconciles our heart to him, and to one another in love. It is the goſpel of ſalvation, as it proclaims, brings near, offers, exhibits, and is the means of applying, the great, the everlaſting ſalvation, to our ſoul. It is an everlaſting goſpel, as it ſhall be diſpenſed till the end of time; and its fruits ſhall remain for ever. It is the goſpel of the kingdom of grace; and which brings men, who believe it, to the kingdom of glory.

11. It is called a MYSTERY b. O the incomprehenſible truths which it reveals! That there are three perſons in one Godhead, or DIVine eſſence: That the Son of God was manifeſt in the fleſh; ſuffered the juſt for the unjuſt, that he might bring ſinners to God; died for our offences, and roſe again for our juſtification; was exalted as a Prince and Saviour, to give us repentance and remiſſion of ſins; ſent to bleſs us, make us the [314] righteouſneſs of God in him, and dwell in our hearts by faith; that being crucified with Chriſt, we might live by faith on him, and have the world crucified to us, and we to the world. Is not every doctrine thereof an unſearchable deep, ſhown only by the Spirit of God, and which even a wiſe man cannot find out to perfection! O the height, the depth, the length, and breadth of the love, the wiſdom, and knowledge of God, included therein! It is the myſtery of godlineſs, which founds and promotes conformity to, and reverence of God; holineſs in heart and life. The myſtery of the kingdom, known only in the kingdom of grace and glory. Pant thou, my ſoul, for the fellowſhip of this myſtery of Chriſt; with angels, deſire to look into it.

12. It is likened to a TRUMPET a. With great ſkill it ought to be preached. How majeſtic and pleaſant its joyful ſound! its agreeable declarations! How ſweetly! how loud it proclaims the approaches of King Jeſus to men! and their deliverance from ſin and wrath by him! Of what unbounded importance are its declarations! and how diſtinct! It warns us to flee from the wrath to come; invites us to Jeſus, the Saviour and great One.—Quickly may it be blown over all the earth; that ſuch as are ready to periſh, may come and worſhip before the Lord of hoſts.

13. It is compared to RIVERS of living, and all-quickening water b; becauſe of its freeneſs, fulneſs, purity, perpetuity, and patency to all; and for its cleanſing, beautifying, protecting, refreſhing, and enriching virtue. By it Jeſus begets, preſerves, reſtores, promotes and perfects, the ſpiritual life of his people, and brings them to eternal life. This river proceeds from the temple, and runs by the altar of God; flows from his love, and through the blood and ſacrifice of his Son. Gradually it increaſeth from a bubbling drop to an unpaſſable ſea. Before the flood, it was very ſmall in appearance; but gradually it increaſed by new revelations, till, in the apoſtolic age, it became like a river. Before Jeſus' reſurrection, it was inconſiderable, in reſpect of its appearance in the apoſtolic and millennial age. It runs [315] into the dead ſea, and valley of Shittim; ſpreads among dead and barren Gentile nations, and into curſed, barren, and lifeleſs hearts. It makes every thing to live whitherſoever it cometh; had, and ſhall have, an amazing ſucceſs in quickening dead ſinners, and reviving dying ſaints; but heals not mariſhy places of reprobate men. The flouriſhing and fruitful trees growing on the ſide of this river, are Jeſus the tree of life, and his comely and uſeful ſaints. The multitude of fiſhers from Engedi even unto Eneglaim, and the multitude of fiſhes caught by them in the dead ſea, when this river hath run into it, are miniſters preaching, and multitudes hearing and receiving the goſpel, through the world, from one end to the other. Its running both in ſummer and winter, implies its being conſtantly preached and applied, whether in times of proſperity or trouble, with the church, or any particular member thereof It maketh glad the city, the church of God, by its ſtreams of declarations, offers, invitations, and influences.

14. It is a WELL, or wells of ſalvation a. O the depth of its doctrines and promiſes! Without faith, I can draw nothing from them. O their perpetual fulneſs of influence! of bleſſedneſs and ſalvation! How ſweetly calculated to delight, refreſh, nouriſh, reſtore, heal, quicken, and fructify my heart! And is not ſalvation their ſum, their all in all?

15. The goſpel is compared to a NET b. How curious its frame and contexture! How baſe and deſpicable in the view of carnal men! What an occaſion of trouble and diſturbance, in the ſea of this world! With what ſkill, care, and vigour, it muſt be caſt and managed, in the preaching of it! To what fatigue and ſtorms, are its conſtant, its faithful preachers expoſed! How ſeldom, they, at firſt, perceive their ſucceſs in preaching it! It is the ſtated means of drawing ſinners out of their natural and worldly ſtate, to Jeſus Chriſt. Fiſhes ſmall and great, ſinners leſs or greater, perſons poor or rich, are caught therein. Teach thy miniſters, O Jeſus, to caſt this net on the right ſide of the ſhip, that a multitude may be incloſed; it is impoſſible the net can [316] break. Quickly, my ſoul, ſhall JEHOVAH draw it to land; the myſtery of God ſhall be finiſhed; the goſpel no more diſpenſed. Then ſhall the good fiſh, ſuch men as were caught by the heart, be conveyed to the paradiſe of God. Theſe, who were only caught by a heady illumination, and outward profeſſion, ſhall be caſt into endleſs fire.

16. It is compared to a GRAIN of muſtard-ſeed, which grows up into a very large ſtalk a. At firſt, its diſcovery and diſpenſation were ſmall and deſpiſed; but it hath, or will, overſpread the whole earth. To what multitudes is it the means of refreſhing and comfort! What numbers ſhall profeſs ſubjection to it! How increaſing its influence in our heart! At firſt, perhaps ſcarce diſcernible, it quickly fills the whole. What multitudes of graces are refreſhed! What good works are brought forth, under the overſhadowing influence thereof!

17. It is compared to LEAVEN b. However unpleaſant and deſpicable it be to carnal men; yet being inlaid in the world, it continueth to ſpread its influence, till the whole earth be filled with the knowledge of the Lord. Being inlaid in mens heart, it ſpreads its virtue, enlightening the mind, purifying the conſcience, renewing the will, ſoftening the heart, inflaming the affections, and fixing the memory, till the whole be thereby ſanctified.

18. It is compared to LIGHT, and a GLASS c. What raviſhing, though imperfect views of JEHOVAH, in his greatneſs and love; of Jeſus in his comelineſs, office, relations, righteouſneſs, power, and grace, do we here obtain! What proſpect of life and immortality! We look not at the things which are ſeen, which are temporal; but at the things which are not ſeen, which are eternal; we ſee, that henceforth is laid up for us a crown of righteouſneſs; that we ſhall awake with Jeſus' likeneſs; and ſhall be for ever with, and like him; for we ſhall ſee him as he is.

19. It reſembles the TREASURE hid in the field d. How ineſtimably precious, containing all exceeding great and precious promiſes, comprehending all ineſtimable [317] benefits, all the unſearchable riches of Chriſt! When poſſeſſed, how it enricheth, felicitates, ennobles, and emboldens towards God! encourageth and enables to reſiſt wicked luſts, angels, and men! In the field of inſpiration it lieth hid, and muſt be digged up by careful ſearch, meditation, and prayer. And for its ſake, are the oracles of Heaven worth ten thouſand worlds to my heart.

20. It reſembles CHAINS OF GOLD, ROWS OF JEWELS, BORDERS OF GOLD, and STUDS OF SILVER a. How well connected! how comely, precious, firm, durable, enriching, and adorning, are its doctrines and promiſes to the ſcripture and church; and to every true member thereof! How they ſtrengthen and adorn the neck of my faith! render my cheeks, my countenance, my bluſhing graces, beautiful and comely! and make my converſation-garments, ſhew ſplendid and glorious!

21. It is compared to SHOES b. It ſupports our ſoul, our grace, our walk; influenceth our affections; marks our liberty, and our royal greatneſs. The more fixed we be in the faith thereof, the more pleaſantly, ſafely, and ſwiftly, we proceed in our ſpiritual journey; and tread Satan, the old ſerpent, and his agents, under our feet.

22. Its leading truths reſemble a FOUNDATION c. Being fixed on the teſtimony of God, Father, Son and Holy Ghoſt, it is impoſſible that they can ſink or fall. How gloriouſly they ſupport and embelliſh the whole remaining oracles of God! And on them build my ſoul; build, you ſaints, your whole hopes of eternal felicity.

CHAP. V. Metaphors reſpecting the goſpel-diſpenſation, and ordinances thereof.

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Metaphors reſpecting the goſpel-diſpenſation.

1. THE diſpenſation of God's grace, eſpecially under the New Teſtament, is called the KINGDOM OF GOD; the KINGDOM OF HEAVEN a. O the majeſtic ſovereignty, ſtate, and royalty of God therein manifeſted! O its beautiful order, ſtrength, and duration! and the honourable privileges therein conferred! What multitudes are thereby connected, and united under Jeſus their head! God is the deviſer, the eſtabliſher, the manager, and his glory the end of it. It is heavenly in its origin; it reſembles heaven in holineſs, comelineſs, and order; and prepares men for entrance into the heavenly inheritance of the ſaints in light. The New Teſtament diſpenſation is more God-like and heavenly than the Old; holineſs is the univerſal law of the houſe; and its privileges are more ſpiritual and ſanctifying.

2. The goſpel diſpenſation in the apoſtolic age is repreſented as a MARRIAGE-DINNER; and that chiefly in the glorious Millennium, is called the MARRIAGE SUPPER of the Lamb b. The former is indeed towards the end of time, but nearer its middle than the other, which ſhall but take place before the laſt judgment. God hath killed his oxen and ſatlings; hath ſlain his own Son, to he our proviſion; hath prepared all poſſible bleſſings; and invites every ſort of ſinners to eſpouſe his Son, and accept of his fulneſs. From trifling and carnal motives, the Jews, when firſt invited, refuſed to receive this mercy and favour; For this they were excluded from the church, and the ordinances thereof; themſelves maſſacred by the murdering Romans, and by one another; and their city burnt with fire. But thrice happy! God extended his invitations to the deſtitute, the wicked, and infamous Gentiles, in whatſoever city or nation they are found! O now our rich proviſion! our amazing [319] joy and happineſs! our honourable fellowſhip with God, Father, Son, and Holy Ghoſt; with angels, ancient patriarchs, and eminent ſaints, while the Jewiſh children of the kingdom are caſt out! How fitly our entertainment prepareth us for our work in the end of the world! qualifieth us to lie down in our duſty beds of the grave! and to enter into our eternal reſt! How great JEHOVAH's earneſtneſs to have his houſe filled with deſtitute ſinners! Upon his invitations what multitudes have entered, and yet there is room. By ſetting before us the ſinfulneſs and miſery of our natural ſtate, Jeſus' excellency, ability, and readineſs to ſave, and uſing every method to perſuade our conſcience, he requires his miniſterial ſervants to compel us to come in, that his houſe may be filled. But dreadful ſhall be our endleſs miſery, if we live in his church, without putting on his Son, as our righteouſneſs and ſanctification!

3. It is repreſented as the letting out of a vineyard to huſbandmen a. In the ceremonial form thereof, God gave it to the Jews, and ſent his prophets to demand, that they ſhould give him the glory due to his name; theſe being injuriouſly maltreated, he ſent his Son, whom, it might have been expected, they would reverence and regard; but they murdered him, that they might live as they liſted. For theſe things God miſerably deſtroyed the Jewiſh nation, and gave the goſpel to the Gentiles, that they might bring forth fruits of good works, anſwerable to it.

4. It is compared to the hiring of labourers at different hours, to work in a vineyard, and giving all equal wages b. In the morning of the patriarchal, in the noon-tide of the ceremonial, at the ninth hour of the apoſtolic age, in the eleventh hour of the future Millennium, or thouſand years reign of the ſaints, multitudes are DIVinely invited, and brought to Chriſt, and to his work in the church. Nor ſhall the eternal bleſſedneſs of the former exceed that of the latter. Murmur not, ye Jews, who bore the burden of eremonial rites, and the heat of laborious ſervice; murmur not, ye primitive Chriſtians, who bore the burden of troubleſome work, and the heat of ſcorching perſecution; may not JEHOVAH do with [320] his own as he pleaſeth? Is not the whole reward of ſovereign grace? Let not your eye be evil, becauſe his is good. In the early morning of life, are not ſome; in its middle or noon are not others; in its evening of old age, are not others, though more rarely, called and drawn to Chriſt? May not a ſovereign God impart to all an equal ſhare of his endleſs bliſs; his gracious reward?

5. It is compared to a great man's giving pounds or talents to his ſervants, as he departs to a far country, that they may occupy till he return, call them to an account, and render them rewards, according to their reſpective improvement a. Aſcending up on high, to receive for himſelf a kingdom, Jeſus committed to men, the precious and uſeful pounds and talents of DIVine ſcriptures, of goſpel ordinances, of manifold opportunities of grace and happineſs, of holy offices, gifts, and graces; to ſome in a greater, to others in a leſſer degree. Theſe he requires them to improve, alway abounding in the work of the Lord. At the end, he will come, and reckon with them. Such as having real grace, have improven their talents, ſhall be highly and proportionally rewarded with everlaſting honour and joy. Such as, having no real grace, through hard thoughts of Jeſus, have not improved their gifts, offices, and opportunities, ſhall be ſelf-condemned, and caſt into endleſs miſery.

6. In the end of the world, it is like to the calling of wiſe and fooliſh virgins to meet the Bridegroom b. Though, church-members be like virgins in outward purity, in blameleſſneſs of life, and ſoundneſs of principle, and in apparent modeſty, and ſelf-denial; yet alas how many of them are not wiſe unto ſalvation! What multitudes fooliſhly name the name of Chriſt, without receiving him into their heart! At the end of time, how dreadful ſhall be the ſloth and ſecurity, of both ſaints and hypocrites! Ere they are aware, Chriſt ſhall ſummon them to judgment. Happy then, thoſe, who have oil of true grace, attending their lamps of profeſſion! their glory ſhall be brightneſs; their lamps trimmed; their grace perfected; and themſelves ſhall enter into [293] immediate and everlaſting fellowſhip with Chriſt! but oh unhappy theſe, who have lamps, but no ſaving grace! None can then be given them; no creature ſhall be able or willing to help them. They ſhall be irreverſibly excluded from the fellowſhip of Chriſt; and ſhut up in everlaſting torments, where there ſhall be weeping, wailing, and gnaſhing of teeth.

7. The goſpel-ſtate of the New-Teſtament church is repreſented as a REST a. How fully is our free and complete juſtification through the blood of Jeſus therein diſplayed! and how powerfully applied! how happily we are therein liberated from that ſervile frame of ſpirit, which was ſo common to the Jews, in their worſhip! The yoke of troubleſome ceremonies is no more impoſed; nor is our conſcience burdened or perplexed, concerning the punctual obſervance thereof. But the ſpiritual and eaſy inſtitutions of the goſpel, attended with gracious freedom, ſtrength, and aſſiſtance, are come in their room. Bleſſed reſt of heaven! bleſſed form of worſhip, never to be changed in time, and wherein JEHOVAH manifeſts his reſt in Chriſt, and in his love towards us!

II. Metaphors reſpecting goſpel-ordinances.

1. GOSPEL ORDINANCES reſemble a woman's BREASTS b. They are of two kinds; ordinary and ſealing: and theſe laſt are now two; baptiſm and the Lord's ſupper. How delightfully they adorn the church; and nouriſh her true children, to everlaſting life, with the ſincere milk of God's word! How delightfully, during the night of time, Jeſus lieth between, and is found in them!

2. They reſemble TWIN ROES feeding among the lilies c. How harmonious! how well connected! how comely, pleaſant, and pure! how oppoſite and ruining to the old ſerpent, and his agents! and how often attacked and wrathfully injured by them! How delightfully maintained! and as it were ſed among the promiſes, and doctrines of the glorious goſpel!—And thine it is, [320] [...] [293] [...] [322] O Lily of the valley, and thy lilies among thorns, with pleaſure to feed therein.

3. They reſemble CHARIOTS; LITTERS; and HORSES a. In a ſwift, majeſtic, and glorious manner, Jeſus therein approacheth to our heart; and triumphantly rides through, and appears in the world. And by them he eaſily and honourably tranſports his choſen people through it, to their better, their heavenly country.

4. They reſemble MANDRAKES, or DUDAIM b. How ſavoury, medicinal, cooling, and refreſhing to our ſoul! How comely and delightful to our ſpiritual eye! How effectually they enkindle our love to Jeſus and his people! and render us fruitful in good works! Yet alas! how many, by means thereof, lull themſelves into ſuch ſpiritual ſleep, as nothing but the flames of hell can awaken them!

5. They reſemble SPIKENARD c. However low and contemptible they ſeem to carnal men; yet to ſaints how precious, fragrant, and uſeful! How they warm our heart, comfort our ſoul, ſtrengthen our appetite, and cheer our ſpirit! And truly, O King of kings, it is thy ſitting with me at thy table, in intimate fellowſhip, that makes this ſpikenard ſend forth its ſmell, and refreſh my ſoul!

6. They reſemble WATERS; and WELLS of ſalvation d. How eaſy, unhampered, and free is my acceſs to them! How effectually, by them, Jeſus purifies my conſcience, and nouriſheth my heart! refreſheth all my inward powers! cools my luſt! and ſatiates my deſire! When I am enabled to enter into their ſpirit, would I, for ten thouſand worlds, forſake their cold-flowing waters, which come from another place?

7. They are compared to MOUNTAINS and HILLS e. How hard to aſcend them aright! In them, how wide is our proſpect of eternal things! How they exalt us above the grovelling world! and bring us to the confines of heaven! What noble ſhadows and wells of ſpiritual refreſhment we find in them! What a glorious [323] foreſt, Chriſt the tree of life, and his unnumbered trees of righteouſneſs growing up under his ſhadow! What bleſſed river of JEHOVAH and his love, of Jeſus and his blood, and of the DIVine Spirit and his influences, that makes glad the city of our God!—What pleaſant and wholeſome air of DIVine breathings! What rich paſture for Jeſus' choſen flock is here to be found! What need, carefully to deſcend from them to worldly concerns, leſt we fall, ſtumble, and be broken, ſnared, and taken! They are mountains of myrrh, and hills of frankincenſe. What fragrant, medicinal, quickening, and refreſhful truths, and breathings of heaven, we there enjoy! But take heed, my ſoul, even there the ſerpents lurk. How often you corruptions, you fiends, have I ſeen you! have I felt your deadly influence, at the very top! in the higheſt ordinance, and in the beſt frame! But when felt I theſe mountains drop with new wine, ever freſh, redeeming love; and theſe hills flow with milk, of heart-warming and reſtoring grace; and theſe channels flow with the water of life, and the fountain come out of the houſe of the Lord, and water the valley of Shittim;—water my debaſed, earthly, barren heart?

8. They may be called the PATHS of Chriſt's flock a. In them the ſaints, as they have acceſs, walk with pleaſure and progreſs towards the heavenly country.

9. They are likened to SHEPHERDS TENTS b. In their outward appearance, they are but coarſe and deſpicable. They are eaſily removed from place to place; they are only calculated for the wilderneſs of this world; and to them, ye miniſters of Chriſt, ought conſtantly to attend.

10. They are repreſented as the COURTS; the HOUSE; the TEMPLE; TABERNACLE; and ALTAR of God c. There his glory is ſeen, his preſence enjoyed, and his benefits conferred, through Chriſt, as crucified for us; and in them we offer ourſelves ſpiritual ſacrifices to him.

11. They are called STREETS and BROAD WAYS d At the infinite expence of Heaven, they are prepared for men. How carefully to be kept pure and entire! How beautiful and ſtraight! How uſeful to lead us to [324] the palace of the mighty King! And what multitudes have free acceſs to walk and trade therein!

12. They are repreſented as TOWERS a. How high and heavenly! How ſtrong and uſeful for aſſiſting the ſaints to defend themſelves againſt ſin, Satan, and the world! How richly furniſhed with all ſpiritual armour!

13. They are likened to CHAMBERS b. Here Chriſt and his people dwell together. Here they reſt, and are refreſhed; here he ſecures and defends them. Here he comes to, and is familiar with them; manifeſts himſelf, and makes known the ſecrets of his covenant. Here they ſecretly pour out their hearts; worſhip the Lord of hoſts; eat meat which the world knows not of; and labour not in vain in the Lord.

14. They are called a BANQUETING-HOUSE, or HOUSE OF WINE c. What rich ſtores of everlaſting love, and DIVine conſolations, are contained in them! And how often therein, are the ſaints refreſhed and raviſhed with the fulneſs of God!

15. They reſemble RAFTERS of fir d. How ſtraight, comely, and ſelf conſiſtent! How heaven-pointed, permanent, flouriſhing and refreſhful! How uſefully and delightfully they ſupport and connect the church, and eſtabliſh her true members, in their moſt holy faith, and their goſpel-converſation!

16. They may be compared to GALLERIES. e. Are they not the pleaſant, the magnificent, lightſome, and lofty means, in which King Jeſus walks, and converſeth with his people? is held in their ſpiritual embrace? and feaſts them on his infinite fulneſs?

17. But the word rendered galleries and rafters, ſignifies alſo WATERING-TROUGHS f, to which goſpel-ordinances may be compared, becauſe therein Jeſus waters and refreſheth his followers, his flock, with his water of life, drawn from the deeps of his everlaſting love.—So, Lord, evermore refreſh my ſoul.

18. They are repreſented as MARKET-PLACES at the WATER; as PLACES OF CONCOURSE; as GATES; and DOORS g. In them Jeſus ſtands and invites multitudes [325] of ſinful men to receive his benefits. In them he diſtributes his prepared goodneſs to the poor, ſells without money and without price. In them we are to wait for him; and, by them, we enter into fellowſhip with him, and go into the heavenly manſions.

19. They are compared to WINDOWS and LATTICES a. By them the church is beautified, enlightened, and refreſhed. In them we enjoy the light of life, which cometh from above; obtain the proſpect of ſpiritual and eternal things; and are refreſhed by the north and ſouth breezes of the Holy Ghoſt.

20. They are compared to KEYS b. By a proper uſe of Chriſt's doctrine, diſcipline, and government, the church, nay, heaven itſelf, is miniſterially opened to, or ſhut againſt, the ſons of men.

21. They reſemble a GREEN and well-GUARDED BED c. Being ſurrounded by DIVine perfections, and holy angels; attended by ſaithful miniſters, what ſafe and ſweet reſt and fellowſhip with Chriſt may we enjoy in them! O how our hearts are warmed with his love! How we recruit our ſtrength! and renew our youth even as the eagles! How ſweetly we enjoy the ſleep of God's beloved! do ceaſe from our ſins, our ſelf-righteouſneſs, and worldly labour! and are rendered fruitful to God in the works of holineſs!

22. They are compared to a TABLE d. To diſplay his muniſicence, Jeſus framed them; and furniſheth them with all the bleſſings of his new covenant. With delight and pleaſure, he continues ever preſent in them, to meet with, ſpeak to, and feaſt his people with his fleſh and blood. Truly, that which is ſet on it is full of fatneſs. For in this mount, on this table, doth the Lord of hoſts make for all people, ſaints and ſinners, Jews and Gentiles, a feaſt of fat things, full of marrow, of wines on the lees well refined; JEHOVAH, in all his fulneſs and love; Jeſus, in his perſon, offices, righteouſneſs, and grace; and the bleſſed Spirit in all his characters, operations, and influences.—Lord, may this table never become our trap; let never DIVine ordinances tend to the hardening of our heart.

[326] 23. They reſemble ROWS of JEWELS on the cheek a. How myſterious their order, and DIVine their connection! How they adorn the church's outward form! and make the ſaint's face to ſhine!

24. They reſemble CHAINS OF GOLD about the neck b. How precious, durable, and firmly, connected! How cloſely they adhere to, and illucidate the ſcripture! warm, ſupport, and protect our faith!

25. They reſemble BORDERS OF GOLD, with STUDS of SILVER c. How precious all! but ſome more important than others! How comely and durable! How enriching to the ſaints, and ornamental to the church! How attended by, and productive of, well-tried, honourable, and precious gifts and graces!

26. They are repreſented as a DIGGING and DUNGING about ſinful men d. Being attended with convincing providences and influences, they import and manifeſt the moſt aſtoniſhing patience, pains, and care, of the Moſt High towards men; and render us inexcuſable, if, notwithſtanding, we continue in our ſpiritual barrenneſs.

27. Goſpel truths and ordinances are repreſented as a TRUST committed to men e. How ſolemnly! How DIVinely, and with proper gifts attending, are they committed and entruſted to miniſters and private Chriſtians, that they may be preſerved pure and entire, from generation to generation! And at the peril of our honour and life, do we betray or loſe any of them.

CHAP. VI. Metaphors reſpecting God's favour, and the ſaving benefits flowing from it, which are manifeſted and conveyed through the new covenant, the goſpel, and the ordinances of it, to men.

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1. Metaphors reſpecting God's favour.

1. GOD's free favour and grace is compared to a KING a. Where ſin reigned unto death, it reigns through righteouſneſs unto eternal life by Jeſus Chriſt. With what amazing glory and ſovereignty, it acts; and doth whatſoever it pleaſeth! Every DIVine perſon, perfection, purpoſe, and providence, concurs to promote its honour. Every creature is employed to advance its deſigns. It conquers every foe; ſubdues to itſelf every choſen ſinner of mankind; rules with abſolute dominion in every ſaint; and receives from him a tribute of endleſs praiſe.

2. It is likened to an overflowing SEA or RIVER b. O its height, depth, length, and breadth! It paſſeth knowledge. It reacheth from eternity to eternity; from hell to heaven! It bears down all oppoſition; waſheth away every ſtain; covers every mountain of guilt and miſery; ſpreads into every perſon, power, and concern, of an elect world, and maketh glad the whole city of our God.—Bleſſed river! boundleſs ocean! be thou the ſole ſource of my happineſs. Let all my well-ſprings of promiſes and ordinances be in thee; and cauſe every thing whitherſoever thou comeſt, even my dead heart, to live.

II. Metaphors reſpecting the change of our ſtate.

1. The change of our ſtate is repreſented as a CALLING c. By Jeſus' goſpel-invitation, we are therein [328] powerfully called, and drawn from Satan to God; from darkneſs and ignorance to God's marvellous light; from ſin to purity and holineſs; from miſery to happineſs; from earth to heaven; in fine, from the fellowſhip of the law, and our luſts, to the fellowſhip of God's Son.—Ariſe, my ſoul, the Maſter is come, and calleth for thee.

2. The change of our ſtate is repreſented as Chriſt's SEEKING and FINDING us out a. With amazing love, care, and ſkill, he purſueth us by his word and providence. By his ſervants, he ſends forth his word, that, in various forms and expreſſions ſuiting every caſe, it may run ſpeedily; and, through the Spirit, hit our particular condition, touch our conſcience, and draw our heart. Having thus apprehended us, he brings us to his preſence, inſtates us in his favour, and reſtores to us the felicity and uſefulneſs of which ſin had deprived us.—Lord, when I know not were to find myſelf, do thou ſeek and find me.

3. It is called a MARRIAGE, or ESPOUSALS b. In conſequence of our Redeemer's preparing himſelf for us, by undertaking our cauſe, aſſuming our nature, clothing himſelf with wedding robes of finiſhed righteouſneſs, fulfilled in our ſtead; in conſequence of his preparing a place for us, by blood and interceſſion; and of his wooing us by the word of his goſpel, he, in the predeſtinated moment of power, and his time of love, breaks our natural union and affection to the broken law; to Satan and our corrupt inclinations; and by his Spirit enters and dwells in our heart; and enableth us to accept of him, as our only, our everlaſting huſband. As ſuch, he hath fellowſhip with us in bearing our guilt; and in our infirmities and afflictions; in our grace and exerciſe; and we with him in his righteouſneſs, ſtrength honour, and work. Mutually he and we dwell with, eſteem, love, deſire, delight in, rejoice over, and manifeſt our mind one to another.—O bleſſed marriage! the joy of Jeſus, and of my ſoul.

4. It is repreſented as an IMPLANTING or INGRAETING c. It is by the amazing patience and labour of God, we are cut off from the ſtock of the fallen Adam; are cloſely united to, rooted and grounded in Chriſt; [329] made partakers of his death and reſurrection; and ſo revive, and bring forth fruit unto God.—Here being planted, O my ſoul, thou ſhalt caſt forth thy roots as Lebanon.

5. It is repreſented as a CONQUEST a. Finding us the ſubjects of the law, and of Satan, the world, and our luſts, filled with rage and enmity againſt him and his people, Jeſus Chriſt, with infinite power, wiſdom, and patience, attacks our ſoul with the ſword of his Spirit,—his word; faſtens in us the arrows of convincing and heart-drawing influences; ſlays our enmity, by his powerful promiſes and bleeding love; conſtrains us to yield our ſouls, take his eaſy yoke upon us, and conſent to be his willing, affectionate, and obedient ſubjects.—So, Lord Jeſus, conquer multitudes; conquer me.

6. It is repreſented as a LIBERATION b. Finding us in a moſt wretched, ſhameful, and ſlaviſh captivity, to Satan and our ſinful corruption, and in the unclean, unwholeſome, unhappy, cold, dark, diſgraceful, and confining priſon of our natural ſtate; Jeſus powerfully overthroweth the dominion of our enſlavers in us; looſeth the chains of our guilt, by the application of his all pardoning blood; breaks the fetters of our luſt, ignorance, and enmity, by the power of his grace; and beſtows on us the moſt glorious freedom, honour, and reſt.—Out of priſon, I come to reign.

7. It is repreſented as a DEATH c. Herein we partake of the influence of Jeſus' death. Our old man receives his mortal wound, of which he afterward dieth daily. In it our hopes of happineſs by our own works, our relation and love to the law as a covenant, our univerſal ſtudy to ſerve it, our ſuperlative regard to ſinful and earthly things, painfully expire.—So may I die, that I may live unto God.

8. It is repreſented as a BURIAL d. In it, we partake of the virtue of Jeſus' death and burial; and are conformed to him. We commence God's hidden ones, whoſe glory doth not appear; and are rendered contemptible [330] and diſagreeable to carnal and worldly men, Sweetly we reſt from ſin; and ſelf-righteouſneſs; from the overwhelming terrors of the law; of death and hell; and from every ſting of trouble and adverſity.—So let me be buried with Chriſt; ſo come, my ſoul, and ſee the place where the Lord lay.

9. It is called a RESURRECTION a. Being by nature in the moſt earthly, withered, dry, lifeleſs, and lothſome condition, Jeſus, by his Spirit of life, quickeneth us; cauſeth us to paſs from death to life; brings us from our graves of condemnation and luſt; clothes us with the white robes of his righteouſneſs and grace; and qualifieth us to work and walk with God, angels, and good men.—So let a poor ſleeper in the duſt, awake and ſing.

10. It is called a CREATION b. Unaſſiſted by any creature, Jeſus, by his almighty power and word, forms the ever-abiding ſtructure of grace, the new creature, out of nothing. His work he commenceth in the forming of ſpiritual light and knowledge. Daily he adds new ornaments thereto, till, againſt the Sabbath of eternal reſt, it be fully perfected.—So, Lord, create in me a clean heart, and renew a right ſpirit within me.

11. It is called a RENEWING of the Holy Ghoſt c. Therein God forms a new creature, directly oppoſite to our indwelling corruptions, of ignorance, unbelief, enmity, and the like; makes all things new. He furniſheth our mind with new light, thoughts, and deſigns. He imparts to our conſcience, purity, penetration, ſoftneſs, tenderneſs, activity. He beſtoweth on our will, new inclinations and deſires. He ſets our affections on new, ſpiritual, and heavenly objects. He fixeth in our memory new treaſures of DIVine truths and gracious experience. In fine, he giveth us a new heart; and makes his new Spirit to dwell within us. By his grace he diſpoſeth us to reliſh and chooſe new companions; and to lead a new, holy, humble, ſelf-denied converſation, of charity and love, out of a pure conſcience, and from faith unfeigned.

[331] 12. It is repreſented as a SECOND, a HEAVENLY BIRTH a. Of the incorruptible ſeed of his word and grace, Jeſus, our ſpiritual Father, begets us again to a lively hope. Curiouſly and wonderfully, we are conformed to his image! Without our preparation or aſfiſtance, there is formed a marvellous contexture of grace, a new man. We are made partakers of a DIVine and heavenly nature. By his painful ſorrow and ſuffering, by miniſters painful labours, and with our own painful experience, we are born and brought into the new, the heavenly world, of a new-covenant ſtate, and become related to God, angels, and ſaints.

13. It is called a CIRCUMCISION, not of the fleſh, but of the heart b. Therein God, by his word and Spirit, ſharply pricks and wounds our heart and conſcience; expoſeth to us our ſpiritual nakedneſs and guilt; cuts off the reigning power of indwelling corruption; prevents our after pollution; manifeſts and confirms our intereſt in his covenant; and gives us a conſtant and abiding mark of our relation to him. And without it, we are expoſed to endleſs deſtruction.

14. It is called BAPTISM c. Therein we are graciouſly received into covenant with God, and entitled to the privileges of his people. Therein, waſhed in Jeſus' blood, and purified by the influence of his Spirit, we ſolemnly receive God, Father, Son, and Holy Ghoſt, as our Parent, Saviour, Sanctifier, and all in all; and cheerfully dedicate ourſelves to his ſervice.—My ſoul, hath Jeſus baptized me with the holy Spirit, and with his fiery and ſin-purifying influence?

15. It is called a TURNING or CONVERSION d. Therein we are DIVinely turned from the paths of hell to the ways of heaven; from darkneſs to light; from guilt to righteouſneſs; from ſin to holineſs; from ſlavery to freedom; from poverty to wealth; from rebellion and enmity, to favour, acceptance, and intimate friendſhip with God; from diſtance to nearneſs; from ſinful ſickneſs and weakneſs, to ſpiritual foundneſs and ſtrength. So turn me, Lord, and I ſhall be turned.

16. It is called a TRANSLATION into the kingdom of [332] God's dear Son a. By his grace Jeſus lays hold upon us; bears us in the arms of his power and love; carries us into a new-covenant ſtate; in which we are only ſubject to him, and not to the broken law, raging devil, or reigning luſts.

17. The work of grace in mens heart is called the KINGDOM OF GOD b. In the day of his power, Jeſus invades and enters our heart; by his word and Spirit, he overthrows the ſtrong holds of inherent corruption; overturns the reigning power of Satan and our luſts; conquers every faculty of our ſoul; fixeth his palace and throne, and writes his law in our inward parts; erects the judicature of a purged, enlightened, and tender conſcience: he entitleth us to all his fulneſs and treaſure; enters us into league with his omnipotent perfections, mighty angels, and uſeful creatures on earth. Storing our inward powers with his DIVine armour, he diſpoſeth and enableth us to wage war with ſin, Satan, and the world. Thrice bleſſed kingdom, conſiſting not in meat and drink; but in righteouſneſs, peace, and joy in the Holy Ghoſt!—Thrice happy and honoured is my ſoul, if this kingdom, that cannot be removed, be within me!

18. The change of family herein is called ADOPTION c. Finding us children of the devil, and heirs of wrath, God, in infinite mercy and kindneſs, puts us among his children of angels and ſaints; and giveth us an undoubted and everlaſting title to all the privileges of ſonſhip. His name he puts upon us; his Spirit in us; and his image on us. His angels he appoints to guard, and his miniſters to inſpect and inſtruct us. Our prayers he hears, our requeſts he grants, and allows us familiar boldneſs and intimacy with him. He teacheth, directs, feeds, clothes, arms, protects, comforts, and corrects us. Irreverſibly he bequeaths to us the everlaſting, the pleaſant land, and goodly heritage of the hoſts of nations, the whole fulneſs of God. O aſtoniſhing! when guilt, pollution, and enmity, might have juſtly provoked his endleſs deteſtation, he ſaid to my ſoul, Thou haſt ſpoken and done evil things as thou couldſt; wilt thou not [333] front this time cry unto me, My Father, thou art the guide of my youth? When, as an infernal fiend, I replied, What have I to do with thee? Art thou come to torment me before the time? powerfully he rejoined, Thou SHALT call me my Father, and SHALT NOT turn away from me. I WILL be to him a Father, and he SHALL be to me a ſon. How could my enmity, my inward rock, withſtand ſuch melting love!—Straight all my powers cried out, My Father; my Guide; my God; my ALL.

19. Our new covenant ſtate is called a REST a. Here, in Jeſus' blood, as the means of protecting our ſoul, and appeaſing our conſcience; in his power, as an antidote againſt every fear and danger; in his love and lovelineſs, as the all-ſatisfying object of our deſire; in his faithful promiſe, as our infallible ſecurity for glory, honour, immortality, eternal life; we reſt ſafe from every wrathful event and enemy. There is no condemnation to us. No evil can befal us. God and his creatures are in a covenant of peace with us. In this happy ſtate too we reſt from ſlaviſh ſervice to the broken law; and from our ſinful fulfilment of the luſts of the fleſh and of the mind.

III. Metaphors reſpecting the pardon of ſin.

1. Pardon of ſin, which is often put for the whole of our juſtification, is repreſented as God's being merciful to our unrighteouſneſs b. It is entirely of his free, rich, and ſovereign grace and mercy, that he doth not avenge, but forgive our unrighteouſneſs of heart or life. O grace, grace unto it!

2. It is repreſented as a COVERING of ſin c. By the imputation of Jeſus' righteouſneſs for our robe, our guilt is ſo hid and covered, as no more to expoſe us to God's revenging wrath; nor can it juſtly annoy our conſcience with legal horror.

3. It is called a REMISSION or FORGIVENESS d. Therein God moſt fully acquits us of the charge of our crimes; ſecures us againſt the avenging and wrathful [334] puniſhment thereof; and removes every legal bar, that obſtructs our hope, our happineſs, or comfort.

4. It is repreſented as God's NOT REMEMBERING our ſin a. Having pardoned it, Gôd no more continues to charge or puniſh it upon us; but allows us as eminent friendſhip, familiarity, and fulneſs of bleſſings, as if we never had ſinned. How often, my ſoul, hath he taken me into his boſom, as if I had been an innocent angel!

5. It is repreſented as his BLOTTING OUT of ſin b. Upon the imputation of Jeſus' blood to our perſon and conſcience, our ſinful debts, and the demands of ſatisfaction for them, are ſo dropt from the book of God's judicial remembrance, that neither he, nor the broken law, nor our conſcience, have the leaſt remaining ground to charge them upon us, in order to require ſatisfaction for them.

6. It is repreſented as his caſting our ſins behind his back, or into the deeps of the ſea; and his putting and removing it far from us c. For when it is pardoned, he neither will, nor can charge it upon us; nor ſuffer any wrathful puniſhment to come near us. Our ſins are buried the deeps of JEHOVAH'S love and Jeſus' blood; nor ought fears of DIVine curſes or condemnation in the leaſt to diſmay us. Jeſus hath taken away the handwriting of law-charges of guilt, as well as of ceremonial ordinances, that was againſt us, and hath nailed it to his croſs, from whence it can never be looſed.

7. It is repreſented as a PURGING away of ſin, through the ſprinkling of, or waſhing us in clean water d. By the ſaving application of Jeſus' infinitely pure and purifying blood, the legal guilt of our ſin is completely removed from our conſcience; and a ſufficient foundation is laid for purging away its moral filth, by the Spirit of ſanctification.

8. It is repreſented as God's making our ſcarlet and crimſon-coloured, our hideous crimes, white as ſnow and wool e. By the imputation of Jeſus' blood and righteouſneſs, [335] all their terrible appearances do, as it were, evaniſh; and purity, peace, righteouſneſs, and reſt, ſucceed in their room.

9. It is compared to the diſpelling of a cloud, or thick cloud a. Hereby, God alone removes the guilt of our numerous, our innumerable, and frightful crimes; removes the ground of our gloomy apprehenſions of his threatened vengeance, which, by nature, hangs over our head; gives us acceſs to ſee himſelf in mercy, and comfort; and to obtain delightful views, and well-grounded hopes, of the heavenly glory.

10. It is repreſented as the giving us a white ſtone, with a new name written on it b; in alluſion to an ancient cuſtom of the Greeks, their voting ſentences of abſolution, by caſting into a veſſel white ſtones, whereon was ſometimes written the name of the perſon abſolved. God giveth us our ſentence of pardon, in the pure, peaceable, glorious, and everlaſting promiſe of the goſpel, directly pointed and applied to our heart. Hath God done ſo to me? Then let me never be merciful to any iniquity; let me never cover my tranſgreſſions as Adam; let me never forgive my wicked ſelf; let me remember my evil ways, and be aſhamed and confounded for all that I have done; let my ſin be ever before me.

IV. Metaphors reſpecting ſanctification.

1. Sanctification is repreſented as a LIFE c. It is the immediate effect of Chriſt's living in us by his Spirit; it is a myſterious, pleaſant, and profitable mercy, maintained by the conſtant, the quickening influence of Heaven, the daily application of Jeſus' fleſh and blood.

2. It is repreſented as God's WASHING us in water, and PURIFYING us in fire d. By the continued application of Jeſus' word, his blood and ſpirit; and by manifold troubles, temptations, and perſecutions, he gradually, ſkilfully, and powerfully purgeth out our ſinful corruption, till we become like gold tried in the fire; whiter than ſnow; without ſpot, or wrinkle, or [336] any ſuch thing.—Having theſe exceeding great and precious promiſes, O my ſoul, cleanſe thyſelf from all filthineſs of the fleſh and ſpirit.

3. It is repreſented as God's SUBDUING our iniquities a. By the application of the blood of the Lamb, by the Almighty Spirit, and the all-conquering word of his grace, applied to, and working in our heart, he gradually weakens, and puts out our inward nations of luſts, enableth our graces to tread upon them, and occupy their room in our heart, our ſpeech, and behaviour.

V. Metaphors reſpecting fellowſhip with God.

1. Comfortable fellowſhip and intimacy with God in Chriſt, is repreſented as a being in his HOUSE, his CHAMBER, or PRESENCE b. Being DIVinely drawn and admitted, we therein, with ſecrecy and ſafety, enjoy eminent familiarity with him; are refreſhed and nouriſhed with his delicate proviſion; are enabled and encouraged to utter all our complaints into his boſom; and have the ſecrets of his covenant and promiſe, and ſometimes of his purpoſe and providence, unfolded to our ſoul.—"O ſend forth thy light, and thy truth; let them lead me; let them bring me to thine holy hill; then will I go to God's altar, to God mine exceeding joy."

2. It is repreſented as a SEEING of God, a WALKING in his light, and having his countenance lifted upon us c. O the clear, the near, and intimate diſcoveries we there enjoy of his perfections, promiſes, relations, words, and works! With what pleaſure we therein behold his excellency and brightneſs! underſtand his illucidating truths, and thereby make progreſs in our heavenly journey, cauſing the light of our holy converſation ſhine before others, that they may take knowledge of us, that we have been with Jeſus!

3. It reſembles a GREEN and well GUARDED BED d. O the profound reſt we there enjoy, in the perſon, the righteouſneſs, and love of Chriſt! How ſweetly we ceaſe [337] from our ſinful, legal, and carnal labour, and delight ourſelves in the embraces, the familiar diſcoveries of Godhead! How complete is our ſafety from evil! How familiarly we converſe with the Moſt High! How melting and fructifying are his influences to our heart!

4. It is called the KISSES of Chriſt's mouth a. By his various promiſes, how ſweetly are his everlaſting kindneſs, mercy, and grace, manifeſted to our ſoul! How powerfully this teſtifieth and aſſures us, that tho' he was angry, his anger is turned away, and he comforteth us! With what delightful influence it animates and enhanceth our love to him!

5. It is compared to LIFE b. How agile, alert, and active, it renders our ſoul in the work of God! How pleaſant! how myſterious and uſeful!—Life, O Jeſus, lieth in thy favour; natural life is but a death, a hell, without thy preſence and love. I live, if I ſtand faſt in the Lord.

6. It is likened to INEBRIATION c. How abundantly we therein drink out of God's wells of ſalvation! drink of the wine of his loving kindneſs, receiving it by faith into our heart! How effectually are we thereby encouraged and ſtrengthened! How ſweetly our hearts forget their former miſery, and our lips open in his praiſe!

7. It is a CUP OF SALVATION; a CUP RUNNING OVER d. How delightful; how refreſhing; how raviſhing our believing views of our redemption! How tranſporting to poſſeſs, and know myſelf a poſſeſſor of that ſalvation, which, from eternity, employed the thoughts of God to deviſe it; and which comprehends the enjoyment, the endleſs enjoyment, of all the fulneſs of God!

8. It reſembles an ANOINTING e. Plentifully, therein, the Holy Ghoſt beſtows his grace, applieth his influence, and renders us freſh, comely, alert, and active, in our ſpiritual warfare and work.—O to have an unction from the Holy One, that I may know and do all things!

9. It is compared to a SEALING f. Therein the [338] bleſſed Spirit of all grace impreſſeth his image on our heart; ſets us aſide from the world to his ſervice; and conſirms to us our hopes of everlaſting ſalvation. Jeſus ſets me as a ſeal upon his heart, and as a ſeal upon his arm. O happy they, who, after they have believed, are thus ſealed with the holy Spirit of promiſe!

10. It is repreſented as a SITTING under Chriſt's ſhadow, and FEASTING on his ſruit;—a SUPPING together with his Father and him a. Being protected and refreſhed by Jeſus' power, righteouſneſs, and love, we thereby, in ſweet familiarity with DIVine perſons, with pleaſure and joy, believe and acquieſce in the glory to God; and abundantly embrace the peace on earth, goodwill to men, and rich fulneſs of grace and glory, which he, by his mediation, purchaſed and precured for us.

11. Earneſt deſire after this fellowſhip with Chriſt and the inward comfort flowing from it, are repreſented as a LOVE-SICKNESS b. In the firſt, what a painful preſſure of mind; a trouble, a ſinking of heart; a burning deſire after Chriſt; a deteſtation of all wordly things, that offer a ſhadowy comfort, is occaſioned by his abſence! In the laſt, what a raviſhment, a tranſport, an inward burning of love to a Redeemer, is produced by his preſence!—When I deeply taſte a Saviour's love, when I lie baſking in his warming rays, how am I raviſhed with joy! how ſick! how overcharged with bliſs! how all inflamed with love DIVine!—How I deteſt the ſweets of earth!—Get hence, you miniſters of darkneſs, you enjoyments of ſenſe, you polluted pleaſures of ſin; my ſoul abhors your dainty meats.—Get hence, thou body of ſin and death, thou hated clog of error, guilt, and corruption.—Get hence, thou mortal life, thou circle of repeated woes, vanities, and vexations of ſpirit, where, ſince ſin and folly entered, happineſs was never ſeen.—Ye flowery varieties of earth, ye ſparkling glories of the ſky, now let me ſhut mine eyes on you, and open them on brighter!—O far brighter ſeenes!—On God! my GOD! my JOY! my LIFE! my LOVER! and my ALL!—How delightfully my thoughts, with reaſon, rave on my loving, dying, [339] living Lord! Beyond creation's utmoſt line, how faſt! how far, my wiſhes fly! O how my heart languiſheth for the habitation, the embrace, the boſom, of the Moſt High! How ſhe longs to behold my almighty Lover, in all his pomp of majeſty, and bloom of beauty! How ſhe pants for the FAIR ORIGINAL of all that is lovely! for beauty yet unknown! for intellectual pleaſure yet untaſted!—By what almighty; what enrapturing attraction he now draws my heart! How Jeſus' lovely form meets every thought! fills every view! Beſide him, I behold nothing; beyond him, I deſire nothing. O ſweet burning thirſt, to be quenched by nothing but the unfathomed ocean of a fully enjoyed God of love! Is this my ſickneſs? what then that endleſs health above! To this, ſwift be my paſſage, ſhort my road: Let me but ſhut my eyes, and ſee my God.

CHAP. VII. Metaphors reſpecting ſaving grace, as inherent in, and exerciſed by us.

I. Metaphors reſpecting grace, as a general principle.

1. THE inward principle, or implanted habit of grace, is called the SPIRIT a. It is formed by, and reſembleth the Spirit of God. It reſides in the whole ſoul, in all the ſpiritual powers of man; and it diſpoſeth to mind, ſavour, delight, and labour in ſpiritual things.

2. It is called a MAN b, for its glorious dignity, its marvellous contexture, its eminent prudence and ſagacity. It ſpreads through our whole man, ſoul, body, and ſpirit. It hath what anſwers to the diſtinguiſhed parts and powers of a human body, and faculties of the human ſoul. Hope, that mounting grace, is its head as Carmel, or crimſon; ſpiritual thoughts and good [340] works are the hairs growing thereon. Faith and ſpiritual knowledge are its eyes, by which we ſee the Son, and his inviſible realities; ſee ourſelves in our vileneſs, and the world in its vanity, and bring forth tears of godly ſorrow, and melting of heart: and its ears, by which we hear Jeſus' voice, and diſcern it from the voice of a ſtranger: and its noſe, to ſmell the ſavour of his good ointments, and ſagaciouſly to preſcent the approach of ſpiritual foes; and to diſcover the inward frame of our heart. Humility and ſelf denial are its bluſhing and beautiful cheeks. Faith, by which we taſte that the Lord is gracious, handle the word of life, receive Jeſus as the gift of God, are joined to him, and feed upon him, as the bread of life, and nouriſhment of our ſoul, is its mouth, hand, and neck. Affectionate deſires towards God, are its lips and breath. Believing embracements, ardent affection and deſires, are its boſom and breaſts. Love and compaſſion are its belly, bowels, and heart; ſpiritual ſtrength, reſignation, and patience, are its back. Holy principles, and a goſpel-converſation, are its thighs, legs, and feet. See Book I. ch. VII. No 5. It is called a new man. It was not originally in our heart; all things pertaining to it are new, directly oppoſite to the old man of indwelling corruption; a new heart, a new ſpirit, new light, life, liberty, new love, affection, memory, and converſation. It is called the inner-man of the heart; for though it produce an outward holy profeſſion and practice, it chiefly and formally conſiſts in the frame, temper, and diſpoſition of our heart, our underſtanding, conſcience, will, and affections. It is called an hidden man; it is hidden from Satan, that he cannot deſtroy it; from the world, that they cannot underſtand it; from other ſaints, that they cannot certainly diſcern it. When we walk in ſpiritual darkneſs, and are deprived of the ſhining of God's countenance, we ourſelves can ſcarcely obſerve it. And how ſafely is it laid up, ſealed and ſecured in Chriſt!

3. It is repreſented as an ARMED WARRIOUR a. Dreadleſs of danger, ſecure againſt death, it continually ſeeks the ruin of,—and by earneſt deſire after holineſs, [341] by warm oppoſition of inward luſt, by reſiſtance of temptation, and ſtudy of diſconformity to carnal men, it fights againſt ſin, Satan, and the world. It is armed with the girdle of DIVine truth, which being applied to the heart, renders it ſtrong and active; with the girdle of inward truth and ſincerity of ſoul, which girds up the loins of the mind, and makes it candid and ſober; with the breaſt plate of imputed righteouſneſs, which repels the horrid accuſations of Satan, ſecures from condemnation and death; and of faith and love, which render our ſoul couragious and ſafe. Armed with the ſhoes of goſpel-truth, a firm eſtabliſhment in the principles of which, qualifies to run alertly, regularly, and fearleſsly, in the field of ſpiritual warfare: with the ſhining, ſolid, and impenetrable ſhield of faith, eſpecially of the DIVine perſections, as embraced and improven by ſaith, to defend the whole man, and to repel and return on Satan himſelf, his fiery, fearful, ſwift, flying, and dangerous darts of ſeduction: with the helmet of ſalvation, and hope thereof, to ward off deadly, ſtupifying, and confounding blows of temptation or trouble. Armed with the mail-coat, and armour of univerſal holineſs and righteouſneſs, on the right hand, and on the left, to damp the heart of every oppoſer: with the artillery of all prayer and dependence on God, and with the ſword of the Spirit, which is the word of God, by which our conſcience is convinced; our corruptions wounded; temptations, errors, and hereſies, ſolidly refuted and ruined.

4. It is repreſented as a DIVINE NATURE, and image of God a. By him it is conferred on, and produced in us; and by it we are permanently conformed to him in every imitable perfection, in knowledge, wiſdom, power, holineſs, juſtice, goodneſs, and truth; are inclined to live on him as our portion, with him as our friend, and to him as our laſt end. O when ſhall I be perfect as my Father, which is in heaven, is perfect! When ſhall I be like him, by ſeeing him as he is!

5. It is called an HEART b. It is the reſidence of Chriſt and his Spirit, as the life of our ſoul. In its ſeveral graces of knowledge, faith, love, repentance, it anſwers to, and fills the ſeveral powers of our ſoul.

[342] 6. It is called an HEART OF FLESH; fleshly table of the heart a. How ſoftened by the love! how readily impreſſed with the word and providence of God! how readily it bends under his influence; and reſigns to his ſovereign will!

7. It is called LIFE b. By the breathing of his word and Spirit, God alone forms it. How pleaſant, precious, and honourable is it! and how comely and active in ſerving God, and in promoting our own happineſs, it renders our foul!

8. It is called LIGHT c. To us, how myſterious and incomprehenſible is its nature! From the Sun of righteouſneſs it wholly proceeds. And how pure, penetrating!—how active, refreſhful, enlightening and directing to our ſoul! What a bleſſed prelude and earneſt of everlaſting felicity!

9. It is INCORRUPTIBLE SEED conveyed into our heart by the word of God d. Being, with DIVine labour and wiſdom, planted and ſown in our heart, watered with the rain and dew of the holy Spirit, and warmed with the love, the rays, of the Sun of righteouſneſs, it never rots, or conſumes; never gives place to ſinful luſt; but flouriſheth as corn and trees; and, though in different degrees, brings forth fruit into everlaſting life.

10. It is a ROOT e, into which the word of God is ſpiritually ingrafted; and which, being of an abiding and fixed nature, produceth many Chriſtian tempers, and gracious exerciſes, and grows up very gradually.

11. It reſembes a GRAIN of muſtard-ſeed f. From the ſmalleſt beginnings, it grows up, till it be exceeding ſtrong, viſible, and uſeful, for the ſeaſoning and improvment of providence, and for the protection of our ſoul. How ſweetly this leſs than handful of ſeed, caſt into the tops of mountains, into our rocky barren heart, ſhakes with fruit! O how the particular graces flouriſh! how the good works abound!

12. It reſembles an HEAP OF WHEAT ſet about with lilies g. O the excellency; the abundance; the variety [343] of particular graces! the purity, permanency, and ſolidity thereof! No wind of temptation, nor fan of perſecution, can drive it away. What delightful nouriſhment to Chriſt and his people! How orderly ſurrounded with lily-like promiſes, and evangelical good works!

11. It is compared to SPIKENARD a. How low and contemptible, in the view of carnal men! but how precious and fragrant to Chriſt and his ſaints! How effectually it warms, nouriſheth, preſerves from corruption, ſtrengthens and refreſheth our heart! When Jeſus, our King, is ſenſibly preſent, how ſweetly it ſends forth the ſmell thereof, in heavenly deſire, and holy exerciſe!

12. It may be compared to MANDRAKES b. In every form, how delightful, fragrant, and comely! How powerfully it cools our indwelling luſt; our fiery perturbations of ſoul! heals our ſpiritual maladies! attracts our affections to Jeſus! and renders us fruitful in good works!

13. It reſembles all pleaſant fruits, and chief ſpices of camphire, calamus, ſaffron, &c. c. What a flouriſhing, fragrant, and delightful garden of God, it renders our wilderneſs ſoul! How DIVerſified its various forms of faith, of hope, of love, repentance, humility, patience, reſignation, and the like! How rare, precious, and pleaſant! How effectually it cheers our heart! preſerves from ſpiritual corruption and rottenneſs! How ever green, incorruptible, and growing! How wholeſome and medicinal to our ſoul! And do not ſome particular graces, of faith, hope, love, like calamus, camphire, and myrrh, aſcend on high, mount toward Jeſus and heavenly things; while repentance, ſelf denial, patience, reſignation, like ſpikenard and ſaffron, couch beneath?

14. It reſembles all manner of PLEASANT FRUITS, new and old, laid up at our gates for Chriſt d. O the abundance and variety of particular graces! How conſtantly they receive new ſupply from Jeſus' fulneſs! and add to their former growth! And for his pleaſure and honour, their whole exerciſe in DIVine ordinances, and [344] manifeſtation to the world, is deſigned and calculated.

15. It is compared to GOOD GROUND a, on which the good ſeed of God's word being ſown, brings forth abundance of fruits of holineſs, to the honour of God, and the advantage of our ſoul.

16. It is compared to all the POWDERS of the merchant, or apothecary b. How DIVerſified and various the particular graces of it! How rich and coſtly! purchaſed by Jeſus' blood; compounded by his ſkill; and received out of his fulneſs; how effectually they perfume our nature and work! and render it amiable to God and his people!

17. It is compared to SALT c. It is of a durable and purifying nature. It pricks, pains, and puts away our corruption. It preſerves us from becoming rotten, unſavoury, and noiſome in our diſpoſition and practice. It heals our ſoul; and teſtifies our friendſhip and reconciliation with God. Be you, my heart, my ſpeech, my work, always ſeaſoned with it.

18. It is compared to LEAVEN d. However weak, and inconſiderable at firſt, it gradually, powerfully, and often inſenſibly, conquers and transforms our whole heart and life, into its likeneſs and image!

19. It is compared to a CHAIN OF GOLD about the neck e; conſiſting of the precious, ſolid, laſting, and DIVerſified links of knowledge, hope, humility, meekneſs, love, repentance, zeal, thankfulneſs, contentment, ſincerity, &c. beautifully connected. It flows from, and depends on our ſpiritual neck of the promiſe, and word of God, and ſurrounds, adorns, and ſtrengthens the neck of our faith.

20. It reſembles ROWS OF JEWELS on the cheek; BORDERS OF GOLD with STUDS OF SILVER f. How diſtinguiſhed the value, the purity, the adorning and enriching virtue of theſe various graces! In what comely order, and beautifying influence, they appear in an holy, humble life! How agreeable, when theſe golden borders are attended with ſilver gifts, and holy fruits, of the Spirit!

[345] 21. It is called a GOOD TREASURE a. It is very precious, uſeful, and enriching; and by means of it, we are enabled to give much glory to God, and do much good to men.

22. It, with its attending benefits, are like GOLD TRIED in the fire b. How precious, pure, ſubſtantial, ſatisfying, and durable! No fiery oracles of heaven, no furnaces of fiery troubles, can deſtroy them; but diſcover their diſtinguiſhed value. May I ever lay up this gold as the duſt; and as the ſtones of the brook.

23. It is compared to a ROBE c. Skilfully it is framed by the power and wiſdom of God. Effectually it warms, adorns, and protects our heart. My ſoul, be thou clothed herewith. Let it adorn my inward powers, and ſhine forth in my converſation.

SECT. II. Metaphors reſpecting particular graces, knowledge, faith, hope, love, repentance, zeal, humility.

I. Metaphors reſpecting knowledge.

1. SPiritual knowledge is a FOUNTAIN OF LIFE d.

It ſhews us the nature of life, ſpiritual and eternal, and the means of attaining it. It refines and ſanctifies our, natural life; is the means of ſpiritual; and the means, beginning, and earneſt of eternal. It teacheth and engageth our heart to receive Jeſus, the reſurrection and the life, into our heart; and it is eternal life to know the only true God, and Jeſus Chriſt whom he hath ſent.

2. Saving knowledge and true faith reſemble EYES and EARS e. Thereby our ſouls are adorned and beautified. Thereby we diſcern the truth; behold the perſon, and apprehend the work of Chriſt, and his Father. We eſpy our path of duty, avoid dangers, and obtain exactneſs in our work. We attend to, and hear the voice of the Son, the word, the providence of God; hear, that our ſoul may live; hearken and hear, for the time to come; are led out, to realize, and prepare for, an eternal ſtate.

[346] 3. They reſemble DOVES EYES a, becauſe of their purity, their clearneſs, their lovelineſs, meekneſs, ſingleneſs; their chaſte affection to Chriſt, and quick diſcerning of wholeſome proviſion to our ſoul.

4. They may be compared to the FISH-POOLS of Heſhbon, by the gate of Bathrabbim b, becauſe of their beauty, their perſpicuity, their unmoveableneſs, their abundant ſupply from Jeſus, the Fountain of living waters: and for their tendency to diſcover ourſelves to us; that we may thereby be induced to hearty repentance, holy modeſty, cordial humility, and eminent ſelf-denial.

5. Spiritual knowledge, prudence, and faith, reſemble the NOSE c. By them we reliſh the fragrancy of ſpiritual things; diſcern the noiſome nature of ſin, the dangerous approach of our ſpiritual enemies, and the unſavourineſs of created enjoyments. By theſe is our religious appearance exceedingly beautified. By the exerciſe thereof, do our apple-like ſmelling breath of holy deſires and endeavours, mark the inward ſoundneſs of our heart.

II. Further metaphors reſpecting faith.

5. Faith is our ſpiritual MOUTH d. Thereby we taſte and ſee that God is good: we receive Jeſus as the food of our ſoul: we expreſs our mind to God in prayer and praiſe; and to our neighbours, in holy and edifying converſe; for whatſoever is not of faith, is ſin.

6. It is our ſpiritual TEETH e; by which we chew the bread of life in holy meditations, heavenly deſires, and aſſured perſuaſions of his being the all-ſuited, the all-comprehending, and unſpeakable gift of God to us.

7. It is our ſpiritual NECK f; which joins us to Jeſus our glorious Head; is the means of our correſpondence with, and receiving nouriſhment from him; ſupports our towering grace of hope; and renders us ſtately and glorious.

8. It is our ſpiritual HANDS and ARMS g; by which [347] we receive and embrace the all-glorious Redeemer; hold him faſt by his promiſes, work out our ſalvation with fear and trembling; war againſt, and conquer our ſpiritual foes; and how pleaſantly it drops with the ſweet-ſmelling myrrh of Jeſus' influence, when he graciouſly opens and draws out our heart!

9. It reſembles a newly-waſhed, even-ſhorn, and fruitful FLOCK a. How ſelf-conſiſtent, are its various acts! all waſhed in a Saviour's blood and Spirit! all fed in the paſture of his word; and bringing forth abundaut fruits of holineſs to the honour of God!

10. It is like the TOWER of David, builded for an armoury b. How inexpreſſibly high, firm, and impregnable! and uſeful to defend our ſouls; or annoy their foes! How richly ſtored with all the armour of God! Like a tower of ivory, how ſelf-conſiſtent, precious, comely, and ſtrong! And like the tower of Lebanon looking toward Damaſcus; it, with our ſpiritual knowledge and prudence, chiefly watches againſt, and oppoſes our unbelief, our pride, our legality, and other Syrian-like principal enemies of our ſoul.

11. It is compared to a SHIELD c. Depending on, and improving God in Chriſt as our Shield, and our exceeding great reward, it turns every way, and eminently contributes to protect our inner-man, from all the fiery darts of the devil.

12. It is compared to GOLD TRIED in the fire d. How pure, precious, durable, and uſeful! How tried in the fire of God's probatory word! and in the fire of temptation and trouble! It is much more precious than gold. It is the purchaſe of Jeſus' blood; the diſtinguiſhed gift of JEHOVAH's hand. It adorns our ſoul, conforms us to the image of God. It furniſheth us with ſpiritual life, liberty, health, nouriſhment, and glory, from the fulneſs of Chriſt. Nor can thieves, or any creature, deprive us of it.

13. Faith and lovereſemble two towering BREASTS e. How near and comely their connection! What mutual and affectionate embracers of Jeſus, the beloved! All [348] the night of trouble and time, he lies in their midſt.—What an abundant ſource of edification to others around! How ſure a token of our ripeneſs for the celeſtial marriage with Chriſt, is their eminent growth in our ſoul.

14. They reſemble TWIN ROES feeding among lilies a. What harmony, lovelineſs, and vivacity are in them! What oppoſition to Satan and his ſerpentine ſeed! What ſad haraſſment and trouble, they, eſpecially in a day of carnal ſecurity, receive from thoſe! But how glorious and ſurpriſing, though difficult, are their conqueſts! How delightfully they dwell in the heart of lily-like ſaints, and are nouriſhed among the lilies of goſpel-truth!

15. They reſemble WINGS b. In the exerciſe thereof, by the breathing of the Holy Ghoſt, we fly above this world, and its earthly concerns; above the clouds of ignorance, guilt, and affliction; and aſcend to Jeſus, our exalted Saviour, and the things above.

16. They are compared to a BREAST-PLATE c. Conſtantly and effectually they protect our heart from Satan's temptations, or the hurt thereof; and from the hurt or horror of trouble.

III. Metaphors reſpecting hope.

2. Hope reſembles a HEAD d. Supported by faith as a neck, it mightily tends to preſerve us from ſinking amidſt waves of adverſity. It is an eſpecial ſeat of our ſpiritual vivacity, courage, and beauty. And, when lively, it produceth an unnumbered multitude of good works.

3. It reſembles CARMEL e. How heavenly its height, foundation, and object! How wide its proſpect of the promiſed land! and of the ſea, the ocean of endleſs duration! How noted its fragrancy and fruitfulneſs.

4. It reſembles CRIMSON f. Chriſt crucified is our hope, the author, foundation, and object of it. Through his bloody death, we obtain a good hope, are begotten [349] through his reſurrection to a lively hope; and to be with him for ever, is the ſum, the all, for which we hope.

5. It is an ANCHOR ſure and ſtedfaſt, entering into that within the vail a. Through well-grounded hopes of heaven our ſouls are ſecured, that no weight can ſink our ſpirit; no ſtorm of temptation can drive us away; no floods of tribulation can hurt or diſmay us. Fix, my ſoul, thy anchor, thy hope, to a ſtrong faith within thee; caſt it forth of thyſelf. Fix it in Jeſus, the immoveable rock, and the unſeen ſcenes of a diſtant, a celeſtial world.

6. It is compared to an HELMET b. What ſignal protection and ſafety it affords to our ſoul! How terrible it renders us to our ſpiritual enemies! How bold and undaunted in fighting with, reſiſting, and attacking them!

IV. Metaphors reſpecting love; four of which are joined with thoſe of faith.

5. Love is compared to DEATH and the GRAVE c. It conquers our heart, and every oppoſer: renders us dead to our luſts, our righteouſneſs, our wiſdom, our will, our carnal profit or honour. It diſpoſeth us to die for the honour and teſtimony of Jeſus, and for the ſpiritual intereſts of his people. Like the grave, it ſeparateth us from the world, and inſatiably hungers and thirſts after the fulneſs of Chriſt.

6. It is compared to COALS OF FIRE, that have a moſt vehement flame: and zeal for Chriſt is likened to a conſuming fire which eats us up d. Our love being fixed on a known, though unſeen Redeemer, how it melts our heart! inflames our deſire after him! purifies our ſoul from the droſs of corruption! inſatiably preſſeth after further fellowſhip and conform [...]ty with him! Nor can floods of ungodly men, of perſecution, affliction, temptation, deſertion, corruption, or law-terrors, quench or deſtroy it. True zeal burns up, not theſe around us, [350] with carnal contention, and angry reviling; but our own heart, with grief and concern that Jeſus is diſhonoured; and with earneſt deſire and endeavour to have him exalted.

7. Love and harmony among brethren in nature, office, or profeſſion, is like OINTMENT and DEW a. How it refreſheth, exhilarates, beautifies, and ſpiritually fructifies themſelves and others around!

V. Metaphors reſpecting repentance.

1. Repentance is repreſented as a BROKENNESS and RENDING of heart b. How, therein, the hammer of God's word and providence breaks our heart to pieces! How our whole ſoul is preſſed and pained with views of her own ſinfulneſs! How ready to be melted with Jeſus' love, and formed as he pleaſeth!

2. It is repreſented as an ACCEPTABLE SACRIFICE c. While looking on a crucified Chriſt, we mourn, and in his name requeſt forgiveneſs, how highly God regards our exerciſe! how readily he grants our petitions!

VI. Metaphors reſpecting humility.

Humility is repreſented as an ORNAMENT and ROBE d. Eminently ought it to appear in our whole converſation, which is thereby rendered valuable, comely, and glorious, in the view of God, angels, and men.

SECT. III. Of the exerciſe of grace.

1. OUR exerciſe of implanted grace, is called a DYING e. Thereby our love to, and our activity in the ſervice of ſin, Satan, and the world, do, by virtue of Jeſus' death applied to our heart, and through the painful exerciſe of repentance, gradually weaken, abate, and ceaſe. May I die to ſin daily. May I, through the Spirit, mortify the deeds of the body.

[351] 2. It is repreſented as a LIVING a. Proceeding from God the fountain of life, how pleaſant, honourable, active, and uſeful it is; for advancing his glory, and our own and others eternal advantage! Chriſt, in his perſon and fulneſs, is the food which we receive by faith. God is our dwelling. He, his angels and ſaints, are our companions. Holy deſire, prayer, and praiſe, are our ſpiritual breath. Obedience to Jeſus' law, is our motion and work.

3. It is repreſented as a CALLING; an OCCUPATION; VOCATION; or BUSINESS b. To proceed therein, we muſt know the myſteries of the goſpel, concerning Jeſus, in his perſon, his offices, relations, benefits, and ordinances; and concerning ourſelves, in our ſtate, our qualities, and duties. We muſt have a ſtock of imputed righteouſneſs, implanted grace, and exceeding great and precious promiſes. We muſt underſtand the nature and worth of ſpiritual and heavenly things. We muſt daily attend to the exerciſe of holineſs, as our great, our important work. We muſt carefully abide at home, keeping our heart, watching over, and ordering our converſation. Frequently, by ſelf-examination, we muſt diſtinctly ſtate our buſineſs, our accounts; and clear them by application of Jeſus' blood. Our ſtock being his, his glory is to be intended in every thing we do. Always ought we to thrive in grace, and know that we do ſo. No labour or pains are to be ſpared, that we may perfect holineſs in the fear of God. How ſignally do quick returns of prayer, and eminent communications of grace, increaſe our ſtock, and animate our diligence! And how rich ſhall this bleſſed occupation render us, in our laſt end! Godlineſs with contentment is great gain, having the promiſes of this life, and of that which is to come. Apply to it, my ſoul, in every branch thereof; ſo number thy days that thou mayeſt apply thy heart unto wiſdom, and learn God's truth; plough up the fallow ground of thy heart, accepting his rod and word for thy conviction and contrition. Deny thyſelf; awake, ſhake off thy drouſineſs and ſloth; beware of prodigal waſting of JEHOVAH'S bounty; whatſoever things are needful, whatſoever things are lovely, and of [352] good report, buy, freely and deliberately receive, out of the fulneſs of Chriſt; and, together with God, work out thy ſalvation with fear and trembling.

4. It is repreſented as a WALK or JOURNEY a. With hope and earneſt deſire to obtain the better country, we therein chooſe Jeſus and his law for our way, and with pleaſure proceed from one degree of grace, or act of holineſs, to another, till at length we appear before God in the heavenly Zion. It is a walking in Chriſt, a practical abiding and increaſing improvement of his perſon, righteouſneſs, and fulneſs: it is a walking after the SPIRIT; directed and influenced by the Holy Ghoſt; it is a walking with God; beholding, loving, truſting in, receiving all from, and reſting ſatisfied in him. It is a walking humbly and mournfully with him, in the faith of his preſence with us, as our God, our Father, our Friend, and our Guide; daily loathing, and mourning over our corruptions and offences done to him. It is a walking before him; with reverence of, and as in his immediate prefence, and in hope of direction and reward from him. It is a walking in his name, as his ſervants, influenced by his power and promiſe, directed by his law, and intended to his honour. It is an upright walk, our purpoſe and practice uniformly concurring to advance the glory of God. It is a walking circumſpectly, redeeming the time; attending to every circumſtance of our practice, that we may regulate it, by the DIVine law; that we may value time as a precious jewel, and under a deep ſenſe of former ſinfulneſs and ſloth, exert our whole care and might to improve our preſent opportunities, to the glory of God. It is a walking with the wiſe; making thoſe who are taught of God our patterns and companions in every good word and work.

5. It is called a RACE ſet before us b. In the word of God, is the way, the troubles attending, the method of courſe, the pattern, and prize, ſet before us. The race plot, is this preſent world; the prize, the heavenly glory; the path, Jeſus and his law. Being ſupported by and looking to him, as our forerunner and pattern, we muſt labour and ſuffer for him; and with agility, [353] readineſs, cheerfulneſs, vigour, and patience, preſs forward, from one degree of grace to another, till we become perfect, as our Father which is in heaven is perfect.

6. It is called a GOING UP through the wilderneſs leaning on the beloved a. Finding no reſt, eaſe, or ſatisfaction, in this deſart world, or in the barren bewildering ſtate of ſin, or condition of eſtrangement from God, we muſt turn away our deſire, our delight, and expectation therefrom; and in a ſtate of union to, exerciſe of intimacy with, and dependence on Jeſus' perſon, righteouſneſs, and ſtrength, walk-in him, and his word, as our way; and with aſſiduous labour, vigour, and prudence, ſurmount every towering impediment of ignorance, unbelief, of temptation, perſecution, deſertion, of terror and guilt; following on to know the Lord, till we are ſet down on his right hand.

7. It is repreſented as a LUSTING and WARFARE againſt the flesh b. In it our new man of inward grace, like a ſtrong and active ſpirit, wills, chooſeth, and follows after, the things which tend to the deſtruction of ſin. Therein is our whole man, ſoul, body, and ſpirit, with ſkill, courage, patience, and preſeverance, to oppoſe, fight againſt, and by all poſſible means, ſeek the deſtruction of indwelling luſt; to fight againſt Satan, reſiſting and labouring to overcome his temptations; to fight againſt the world, trampling on its alluring enticements, deſpiſing its frowns, oppoſing its wicked errors, and abominable practices; and againſt multitudes of afflictions, patiently enduring them. It it a good fight. It is for the good cauſe of God and truth; under a good captain, Jeſus Chriſt; it is to be performed in a good method, according to the law of God, with the good armour of God, and in the good and well-grounded hope of a good victory and ſpoil, an ineſtimable crown of glory, life, and righteouſneſs. It is a fight of faith, fought to maintain the doctrine of faith once delivered to the ſaints; and by the grace of faith, is ſtanding, and victory therein ſignally obtained.

8. It is repreſented as a KEEPER and EXALTER of a nation c. What a bleſſed means of preſerving it from [354] ſin and danger, are wiſdom and knowledge,—real religion and righteouſneſs! How gloriouſly they exalt the characters of perſons! increaſe and eſtabliſh their proſperity and happineſs!

9. It is compared to the GROWTH of perſons, herbs, and trees a. Notwithſtanding our frequent ſickneſs, and ſad blaſts of temptation, and froſt-like prevalency of indwelling luſts, the daily application of Jeſus, as our bread of life, and of the watering and warming influences of his Spirit and love, make holineſs in heart and life pleaſantly and inſenſibly to revive and increaſe, till we be ripe for everlaſting glory, having attained the meaſure of the ſtature of the fulneſs of Chriſt.

10. True godlineſs is called the FEAR of the Lord b. With a reverential fear of, and love to him, are all its exerciſes and bleſſings attended. And truly this is the beginning of wiſdom; a beginning to chooſe the better part, never to be taken away.

11. It is called WISDOM c. Hereby we chooſe the beſt friend, companion, huſband, and portion; diſcern the things that differ; follow after righteouſneſs, peace, charity; and run in the way of God's commandments. And by improving Jeſus Chriſt, as our righteouſneſs and ſtrength, take a proper method to perform goſpel holineſs, and obtain the DIVine acceptance thereof.

12. The path of the juſt is repreſented as SHINING LIGHT, ſhining more and more unto the perfect day d. From ſmall beginnings, their knowledge, their holineſs and comfort gradually, myſteriouſly, and pleaſantly increaſe, till they be ſwallowed up in the noon-tide brightneſs of eternal glory. Nor can any cloud overtake them, which ſhall not be quickly removed. Surely then their path is pleaſant, plain, clearly laid down in God's word, and without theſe ſnares and ſtumbling blocks which lie in the way of the wicked. Surely this is a way above, wherein heavenly things are chiefly attended. A way of life, marking life ſpiritual, and preparing for life eternal.

[355] 13. Holy exerciſes reſemble LILIFS a. Numbers of them ſpring from one root or principle of faith. How pure! comely! high! and heaven bending! the better they are, the more humility and ſelf denial are mixed with them.

14. Holy exerciſes, real religion, and true wiſdom, are a TREE OF LIFE b. They ſhew a heart quickened by the Spirit of God; and do bring forth the good fruits of ſpiritual livelineſs here, and of life eternal, hereafter.

15. Holy exerciſes are called the GREEN FRUITS of the valley; and the BUDS or FRUITS of the ſaints, theſe trees of righteouſneſs c. In conſequence of our implantation into Chriſt, and union with him, they gradually, one after another, appear in our life, and are but imperfect, while we continue on earth.

16. Holineſs of life is called a SOWING in righteouſneſs; a SOWING in tears, and to the Spirit d. In practiſing it, we, in the ſolid hope of eternal glory, carefully work righteouſneſs;—amidſt grief and ſorrow, we follow the dictates and operation of the Holy Ghoſt; and act as influenced by, and to the advantage of our new nature. And O what mercy, joy, and immortal happineſs, we ſhall reap in the final, the eternal harveſt!

17. The fear of the Lord is a FOUNTAIN of life e. How refreſhing its influence! What endleſs glory! In what immortal life will it break forth at laſt! From thee, O fountain of living waters, is my life, my fruit found.

18. Wiſdom, or real religion, is repreſented as an ORNAMENT; and righteouſneſs as BRIGHTNESS f. How precious in itſelf! how dearly purchaſed with Jeſus' blood! How notably it adorns our nature and life! maketh our face and converſation to ſhine! and will iſſue in the brightneſs of everlaſting glory!

19. Experimental knowledge of real religion is like HONEY and the HONEY COMB g. How ſweet and raviſhing! [356] Nor can any one know the excellency thereof, without taſting it; ſtrangers do not intermeddle with the ſaints joy.

20. True religion is compared to SILVER, and an HID TREASURE a. How comely, precious, and enriching! How unknown to moſt of mankind! With what diligence it is to be ſought for! With what joy the finding of it fills our ſoul, and in what happineſs it ends.

21. Prayer is repreſented as MEDITATION; SUPPLICATION; INTERCESSION; CRYING b; to denote the ſolid judgment, deep humility, familiarity, and earneſtneſs, therein to be exerciſed.

22. It is repreſented as a pouring out of the heart; lifting up of the ſoul to God; breathing and panting for him c; to denote the inward fervency proper therein.

23. It, with ſome other religious worſhip, is called a ſtanding, a kneeling, a bowing, a falling down before the Lord d; in alluſion to the geſtures therein uſed; and to denote the reverence proper to attend it.

24. Praiſing of God is repreſented by SHOUTING; and by SOUNDING or PLAYING on muſical inſtruments e; in alluſion to the ſervice of the Jewiſh temple; and to mark the ſolemn ſweetneſs and joy of heart included in this exerciſe.

25. Humiliation for ſin is repreſented as a putting on SACKCLOTH; as an ABHORRING of one's SELF; a lying, or ROLLING one's ſelf in the DUST; a putting our MOUTH in the DUST f. To denote the ſhame, the ſenſe of unworthineſs, the fear and bluſhing before God, included therein.

26. Beneficence to others is called a WATERING them; a SCATTERING; a CASTING BREAD upon the waters g; to mark, how it refreſheth and nouriſheth the poor object; how liberally, and without proſpect of requital, it is to be exerciſed.

CHAP. VIII. Metaphors reſpecting ſin, the oppoſite of grace, in its nature, its ſtate, courſe, kinds, temptations.

[357]

I. Metaphors reſpecting ſin in general, or as inherent.

1. THE indwelling ſin of our nature is compared to a KING and MASTER a. With great force and authority, it ruleth in, and over the wicked. Their heart is its palace and throne; devils, wicked men, and worldly things, are its armies and guard; every method of oppoſition to God is its law. By an amazing, powerful, and conſtant urgency, it mightily compels its unregenerate ſubjects to do whatſoever it liſteth, however vile or ſlaviſh; nor can any created power ſubdue and conquer it.

2. It is compared to a WARRIOUR b. Armed with the curſe of the broken law, delivering us up to ſpiritual death, it, with the utmoſt ſubtlety, averſation, oppoſition, enmity, and violent rage, fights againſt God, his Son, his Spirit, his word, and grace; and, with reſtleſs violence and crafty ſtratagems, alway exerts its influence, to ſubdue our whole man into an entire ſlavery to itſelf.

3. It is compared to a MAN c. It ſpreads through every part of our ſoul and body; fills our heart with all unrighteouſneſs, unbelief, pride, debate, deceit, malignity, high, vain, and vile imaginations and affections. In our mind, it is ignorance, vanity, pride, error, and craftineſs; in our conſcience, it is ſearedneſs, partiality, or rage; in our will, weakneſs, averſion, and enmity to every thing good; in our affections, it is earthlineſs, filthineſs, diſorder. It fills our mouth with curſing and bitterneſs; renders our ears open to error and filthineſs; our eyes apt to behold vanity, lifted up, and full of adultery; our hands apt to perpetrate evil; and our feet ſwift to ſhed blood. It is an old man. It is in us from our conception; and is alway pre-exiſtent to our grace. [358] And however crafty, peeviſh, and proud it be; yet in the ſaints, it is in a weakened and languiſhing condition.

4. Indwelling luſts may be called our MOTHER's CHILDREN a. By our mother we are conceived and born in them. They have no origin or allowance from God our heavenly Father. Alas! how they grow up with us from our birth! What a curſed intimacy is between them, and our ſoul! Alas! how they render us the keepers of the vineyards! how they entangle or force us into the moſt baſe and ſervile courſes, to the neglect of our own heart, practice, office, or intereſt!

5. It is repreſented as a WITNESS or WRITTEN TESTIMONY b. How deeply it is engraven on our heart! How irrefragably its reign there, and our habitual voluntary commiſſion of actual tranſgreſſions, teſtify before God, and our awakened conſcience, that we are unregenerate enemies to our Maker! children of Satan! incapable to recover ourſelves! unripe for heaven! rich deſervants, and infeoffed heirs of endleſs miſery!—and teſtify, that God is righteous in correcting and puniſhing us!

6. It is repreſented as an uncommon DECEIVER (d). It deceiveth and renders deceitful all mankind; renders our heart deceitful above all things, and deſperately wicked; renders it more deceiving to us, than Satan himſelf. It promiſeth us pleaſure and profit in offending God; and maketh us imagine that we enjoy them, while we are conſumed by it; and that we procure wealth, while we loſe our ſoul, and every thing good or uſeful, and pierce ourſelves through with many ſorrows. How often it perſuades us that we obtain liberty, while we enſlave ourſelves into the cruelleſt bondage! that we are men of wiſdom, while we wax blind and ignorant! that we make religion our great buſineſs, while we wallow in ſin, heartily loathing, and deteſting every thing good! that inward wickedneſs is of ſmall account! that ſin may be repented of, and turned from, at pleaſure!—How often it hurrieth us, from one extreme to another! How ſtrangely it adorns the vileſt abominations with ſpecious names, fair pretences, and honourable appearances; c [359] and makes them paſs for duties and virtues! How often it employs us in attempting to deceive God, and compaſſing him about with lies, in our profeſſion, our prayer, our praiſe, and other religious exerciſe! How effectually it renders us deceivers of ourſelves; the wicked to their everlaſting ruin; and the ſaints, notwithſtanding their ſaving illumination, ſolemn reſolution, and drawing love, to a woful perverting of their way, diſhonouring their God, and wounding their ſoul!

7. It is compared to a THIEF a. How it robbed all mankind in Adam of their honour and happineſs! How craftily it ſteals away our time, our opportuities, our concern for eternal happineſs! How inſenſibly, or violently, it robs us of our peace, honour, riches, and reſt! Alas! how it carries us out of God's way! wounds our ſoul! binds us hand and foot! and renders us incapable to purſue after it, raiſe an outery againſt it or cry to God, for juſt vengeance on it! It is the common impoveriſher and murderer of mankind, and the terror of every ſaint, who, being poſſeſſed of ſpiritual treaſure, deſires in all things to live honeſtly. How numerous, the falſe names of virtue, which it aſſumes! and in the night of ignorance, of deluſion, temptation, deſertion, how effectually it attempts, and ſucceeds in, its unhallowed and ſhameful work!

8. It is compared to a WHORE b. Ah! how cunningly it enticeth and leads us from God, to comply with our luſts! how it conceiveth and brings forth actual crimes! and ſo conceiveth and brings forth our enhanced ruin. Curſed be ſhe, in her baſket, and in her ſtore, and in the fruit of her womb. Bleſſed be he, who taketh her little ones, her firſt motions, and daſheth them to pieces. May iniquity, in every form, ſtop her mouth; hide herſelf as aſhamed: may her partiſans ſtop their mouth; and with grief and bluſhing confeſs themſelves guilty before God.

9. Sin is compared to an EVIL-DOIR, nailed to, and crucified on a croſs c. In the ſaints, not only God, but the man himſelf, condemn it; and take vengeance upon it for its murderous, its thieviſh crimes: and, [360] through the death of Jeſus applied to their heart, it is, in a ſhameful, lingering, and painful manner, condemned and mortified: nor ſhall it ever ſave itſelf, and come down from this croſs: It ſhall die, and not live, for the mouth of the Lord hath ſpoken it.—Shameleſs robber, wicked murderer of my God, why have my heart-ſtrings ſo long lapped thee round! why have I ſo long attempted to hide, and protect thy guilty head!

10. It is called a BODY OF DEATH a. O the variety of luſts which are therein marvellouſly compacted; and mutually ſubordinated to the ſupport and tendency of one another! Alas, what curſed members of atheiſm, pride, envy, malice, unbelief, ignorance, legality, covetouſneſs, laſciviouſneſs, intemperance; are comprehended in it! Ah! what a noiſome and infectious ſyſtem of death is it, in itſelf! How it renders us ſpiritually dead! and expoſeth us to temporal and eternal death! Wretched man, that I am, who ſhall deliver me from it!

11. Indwelling luſts are FOXES that ſpoil the vines of Jeſus' church and people b. How ſecretly they lodge! how are they connected with earthly things! how noted their craft and deceit! the crookedneſs of their paths! their deſperate ſtubbornneſs under trouble and conviction! their friendſhip with the old ſerpent, and his ſeed! Alas! how filthy, noiſome, and abominable! how readily they pretend to be graces, virtues, or innocent things! how inſatiably voracious! how unweariedly ſet upon miſchief! how hurtful to ſaints, chiefly weak ones, and their tender graces; by attempting to unſettle, or root them out; or by depriving them of their ſap! Alas! how they peel God's choice vine! ſtrip his trees of righteouſneſs! tread them down! gnaw off their bloſſoms of holineſs! and mar them with earthly cares! what inexpreſſible care, and perſevering labour, it takes to hunt out and deſtroy them!—Lord Jeſus, take for me, theſe foxes, even the little foxes; hunt them out, with thy good Spirit: ſtarve them in their dwellings: let me make no proviſion for the fleſh, to fulfil the luſts thereof. Catch them in the trap of thy promiſes; hide thy word in my heart, that I may not ſin againſt thee. [361] Deluge, my ſoul, their horrid den, with a plentiful application of thy blood and grace: inflame my heart with thy love: on theſe foxes caſt burning coals, and indignation ſtrong: perſecute and deſtroy them from under theſe heavens; thy curſe unto them.

12. Sin is called WITCHCRAFT a. In what fearful league with Satan, it enters and fixeth our ſoul, and enticeth us to worſhip him! With what infernal influence and envy, it deceiveth, waſtes, and ruins our whole man! When convinced of our wickedneſs, and danger, how unable and unwilling it rendereth us to eſcape! What diabolical oppoſition and objections it raiſeth againſt the faith and honour of God's truth! And how effectually it excites and teacheth heretics to ſubvert our ſouls, and ſeduce us from the truth as in Jeſus!

13. It is called REBELLION b. How oppoſite is it to the law and authority of God, our rightful Sovereign, and our ſolemn vows to be his! What fearful diſorder it makes in the world! What a daring attempt to dethrone the Almighty! to put down his laws and dominion! to deprive him and his choſen friends of their life! and to ſet up its own, and the throne, laws, and government, of Satan!—Alas! vile rebellion, as the ſin of witchcraft! But, O Jeſus, who receivedſt gifts for men, even for the rebellious, that God the Lord might dwell among them, why ſhould my ſoul continue to rebel againſt thee, my Saviour! to commit high treaſon againſt my God! Why expoſe herſelf to endleſs wo? Shall neither mercies melt, nor terrors awe? Why ſhould I revolt from under thy yoke? O forgive me, for I know not what I do.

14. It is called a WANDERING and STRAYING from God c. Thereby we loſe our firſt eſtate; go out of our proper way; do, we know not what, or why; go, we know not whither; turn our back on the Moſt High; loſe his favour, preſence, and bleſſing. Alas! to what inexpreſſible danger we are expoſed! How ready to hearken to falſe guides! How hard, nay impoſſible for us, to return to God, of our own accord!—Lord, bring [362] me back from Baſhan hill, and from the deeps of the ſea!

15. It is called WHOREDOM a. Thereby we break our covenant-marriage with God; admit Satan, the world, and our luſts, into his room; by whom we conceive, and bring forth the infernal progeny of ſinful deſires, and wicked courſes. How baſe and ſhameful in its nature! Ah, how it takes away, hardens, and ſtupiſieth our heart, making us refuſe to be aſhamed, when we commit abomination! What wretched pleaſure we take therein, while our ſtrength is thereby inſenſibly waſted! and we expoſed to poverty, infamy, and endleſs death!

16. Indwelling ſin is called LUSTS b. What a variety of ſinful inclinations and diſpoſitions, are therein comprehended! How reſtleſsly and unweariedly it chooſeth! how violently, unreaſonably, and ſecretly, it puſheth us into the moſt ſinful and ſhameful acts! In the ſaints, how it luſteth and warreth againſt the grace of God! In others, how often it renders them like fed horſes, dogs, or ſwine, with the impetuous violence of fleſhly luſt!—When it ſpeaketh fair, believe it not; there are ſeven abominations in it.

17. It is called a LAW OF SIN in our members c. Ah, its power and authority over us! How it obligeth and forceth us to ſtudy conformity to its dictates; and to fulfil its luſts, employing the powers of our ſoul, to commit ſinful acts!—O were I but fully dead to this law, that I, might live unto God! When I would do good, how ſadly is evil preſent with me!

18. Sin is called INIQUITY or UNRIGHTEOUSN [...]SS d. It is the very reverſe of the righteous nature, and holy and juſt law of God. It is an univerſal robbery and fraud; by it we rob God of his due honour, love, obedience, and regard; ourſelves of our holineſs and felicity, and of every proper means to regain it;—our neighbour, of all true love, eſteem, and regard;—and the very creation of its proper eaſe, uſe, and [...]onour.

[363] 19. Sin is called WICKEDNESS and ENMITY a. Ah! the inveterate, unreaſonable, and fixed malice, againſt God, and the welfare of creation, which is contained in it. Nor can it be transformed into any other ſhape. Lord though enmity cannot be changed, yet ſlay it, and change my heart! Alas! is hatred my return for thy redeeming love!—Why, my ſoul, art thou proud! why art thou at eaſe! Enmity againſt God is all thou canſt directly call thine own! Long, long my ſin, thou haſt dwelt too near my heart! Hence, to eternal diſtance, flee!

20. It is called UNCLEANNESS; an ABOMINABLE THING; an ABOMINATION; an HORRIBLE THING b. It is the very reverſe of the beauty, comelineſs, and purity of God; it is the murderer of Jeſus Chriſt: it defiles every thing it toucheth; renders the plowing and prayer of the wicked an abomination: it ſpreads through our whole man; renders our perſon, heart, and practice, ugly and noiſome to God, that, in our natural ſtate, he cannot look towards us without the utmoſt abhorrence; nor can his angels or ſaints delight in, or behold us with pleaſure.—Direful monſter, may I never look upon thee, without deteſtation and horror! Far may I flee from thy preſence, and lothe myſelf for thy ſake! O the omnipotent virtue of that blood which cleanſeth from all ſin! that can waſh the Ethiopian into comelineſs! the lothſome, the worſe than wallowing ſow, into purity!

21. It is repreſented as a FOLLY and MADNESS c. How ſtupid and unteachable! How unreaſonable, cruel and miſchievous to ourſelves and others, it renders us! By it we reject God the chief good; rage againſt the Almighty; preſumptouſly ruſh on his neck, and upon the boſſes of his buckler. How effectually it tranſforms us into proud and prating fools! Ah, how deſtitute of delight in wiſdom! it is too high for, and hated by us. How we deſpiſe a God, a Father's inſtruction! How Chriſt crucified, the power of God, and the wiſdom of God, and every ſpiritual thing, are fooliſhneſs to us! neither we can by nature know them; for [364] they are ſpiritually diſcerned! So faſt is folly bound up in our heart, that even rods of manifold correction drive it not far away. Our heart is at our left hand ſet upon earthly and ſinful objects; its proper reſolutions are ſaint, and ill put in practice. Its eyes, its thoughts, and deſires, are in the ends of the earth, ſet upon vanity, or things we have no concern with. Though deceitful above all things, how fondly we truſt it! Alas, how we hate reproof! how we rage and are confident, in proceeding from evil to worſe! How right in our eyes is our evil way! What a ſport to many, to do miſchief! What anger againſt God, againſt a gracious Saviour, and bleſſed Spirit, againſt our neighbour, reſteth in our boſom! is, with pleaſure and delight, lodged and entertained in our heart! What outrageous wrath and paſſion, heavier than the ſand, is often rouzed in our breaſt! In the multitude of our words, how manifeſt our folly! In our mouth, how unſeemly are parables and excellent ſpeech! How unconcernedly uttered! and how inconſiſtent with our practice! In our mouth, what a rod of proud boaſting, and arrogant calumny! How readily our lips enter into contention, meddling with ſtrife, with vain jangling, and idle diſputes not pertaining to us! Alas! how often our mouth ſeeds upon, takes pleaſure in, and in the moſt plentiful manner pours forth and proclaims fooliſhneſs, vain, empty trifles! How wickedly it uttereth ſlander; caſteth abroad arrows and death in bitter words; and ſaith, Am I not in ſport? Alas! how often the inſtruction given by our lips and our life is but abſurd folly! How often is our mouth the means of deſtruction to ourſelves and others, How often we anſwer a matter to God, or to men! before we hear, conſider, or underſtand it! By our prating, how often we fall into ſnares! What a perverting of our way is our whole practice! What a mad running to the correction of ſtocks! How then, can honour be ſeemly for, or God take pleaſure in us! How often we die for want of wiſdom! and have ſhame given us for our promotion! How often our proſperity hardens, and tends to deſtroy us! How rarely do hundreds of ſtripes make any proper impreſſion upon us! Nor, though brayed in a mortar of adverſity, doth our fooliſhneſs [365] depart from us! Alas, what an heavineſs! what a grief! what a calamity! what waſters! what baniſhers, it often makes us to our natural parents! our churches, or families! and chiefly to our God, and his faithful paſtors ſet over us!

22 It is repreſented as SLOTH or SLUGGISHNESS a. It makes us delight in ſtanding all the day idle. It renders us averſe to act for our ſouls! for the glory of God, or the good of our neighbour. Lord, how ſluggiſh! how inactive, to poſſeſs the promiſed land; is my ſoul! What thorny hedges of difficulty, and bears and lions of unavoidable danger, do I often imagine in the moſt clear, plain, and ſafe paths of duty! How often hide I my hand in my boſom, and refuſe to put it to my mouth, with the all-nouriſhing bread of life! How often my empty deſires kill and ſtarve me! I deſire, and have not, becauſe my hands refuſe to labour. Next to nothing have I to roſt, which I took in hunting; ſhall not then my ſlothful ſoul ſuffer hunger? ſhall not my ſlothfulneſs caſt me into a deep ſleep? Shall not the building of my grace, profeſſion, or practice, decay and drop through? Shall not the vineyard of my heart and converſation be overgrown with thorns of iniquities, and nettles cover the ſace thereof; and the ſtone wall of vigilance be broken down? Shall not my ſloth lay me under the baſeſt ſlavery and tribute; and drouſineſs cover me with rags? Go to the ant, thou ſluggiſh ſoul, conſider her ways, and be wiſe; gather thy meat in the ſummer, and prepare thy food in the harveſt, that thou ſtarve not in the eternal ſtate. Plough up thy fallow-ground, that thou be not for ever wretched. Be thou no more as a ſmoke to the eyes of the God who made, who ſent thee into life. Say no more, A little ſleep, a little ſlumber; a little folding of the hands to ſleep; for ſo ſhall thy eternal poverty come upon thee as one that travelleth, and thy want as an armed man, ſuddenly and irreſiſtibly.

23. Indwelling ſin is repreſented as a HA [...] and STONY heart b. In renders our ſoul barren. [...]ſenſible, rough, and impenetrable, at a rock or [...] ſtone [366] While under the reigning power of it, the rain of divine ordinances, and ſeed of inſpiration, are loſt upon, and harden us. Miniſters, who are ſent to hew us, with the hammer of God's word, and troubles, make no proper impreſſion upon us, till Jeſus break our heart with his power, and melt it in the fire of his Spirit and love.—Lord, am I ſuch hell-hardened ſteel, that mercy will not melt me! No; overcome by bleeding love, I diſſolve, I melt beneath the crofs.

24. It is called FLESH a. It is of a bafe, vile, worthleſs, and putrifying nature. It is conveyd to us with our body; and is much influenced, modified, and exerted thereby. It renders us carnal and fleſhly; make us to mind, love, think of, and chiefly care for, the things of the fleſh; to dwell in the fleſh, under its abſolute power and authority; to walk after it, according to its dictates and inclinations; and to war after it, from ſinful ends and motives, and in a carnal, malicious, and paſſionate manner.

25 Sin is called a STRONG HOLD b. How advantageous is its ſituation, and deep its foundation in our heart! How dreadful its impenetrableneſs! uncleanneſs! extent! ſteepneſs! and height! How numerous the deep pits of its entangling ſnares! How abundant its proviſion for a ſinful life; and its fulneſs of infernal armour! How many and ſecret its means of communication with Satan and the world! He is the governor; our predominant luſt is the citadel; our actual tranſgreſſion the outworks. Lord Jeſus, demoliſh it; raze, raze it, to the foundation; heap up mounts of redeeming grace, and take it.

26. It, with the law-curſe attending it, is Satan's ARMOUR c. Thereby he fights againſt the DIVine Saviour, when he is coming to reſcue and deliver us. Ignorance and ſlupidity are his helmet; unbelief and legality his ſhield; pride, unconcern, obſtinacy, and deſpair, his breaſtplate; enmity and error his ſword.—Lord, ſpell him of this armour, wherein he truſteth.

27. It is called LEAVEN, and OLD LEAVEN d. How [...]our and diſagreeable in its nature to God, good angels, [367] and men! How its influences ſpread into, and infect all our powers, and work! The former it renders full of, and ready inſtruments of iniquity unto iniquity. The latter, our ploughing and prayer not excepted, it renders abomination to the Lord. Nor, like old leaven, is ſin good for any thing, but to defile.

28. It is compared to POISON a. It inflames our heart with enmity, malice, and rage, againſt God and men. Quickly it infects and corrupts our whole man. It begets an infatiable thirſt after ſinful and earnal pleaſure and profit. Like the poiſon of aſps, how effectually it lulls us aſleep! And, however pleaſant and taking it be at firſt, it becomes painful and mortal at laſt. Being of itſelf contrary to their new nature, it is painful to the ſaints. Being agreeable to the nature of the wicked, theſe venomous beaſts, it breeds them no pain, but in its conſequences; nor can it be expelled, but by the convincing, illuminating, and ſanctifying oil, or influence of the Holy Ghoſt.

29. It is compared to lothſome VOMIT b. How uncomely, diſagreeable, and deteſtable! How conviction makes us throw it up by vexation, confeſſion, or true repentance! How ſhameful and wicked, by returning to ſins formerly paining, reſolved againſt, or repented of, to ſwallow down that which was once thrown up!

30. It is compared to a STING c. From the old ſerpent, the devil, it proceeds; and renders afflictions, death, and every thing in the ſyſtem of nature, hurtful and deadly to us. How infectious its poiſon, ſpreading into, and corrupting all our powers, and poiſoning every act and enjoyment in our natural ſtate! At firſt, its wounds feel pleaſant; but, in the end, how painful and tormenting! Nor, without faith in the ſlain Redeemer, exalted on the pole of the goſpel, can they be healed, or the corruption rooted out.—Thrice bleſſed HE, who ſucked the venom of my wounds into himſelf, bearing mine iniquities, that I might obtain health and cure; might have death, trouble, and every thing [368] elſe unſtinged to my ſoul; and might ſafely tread on dragons and ſerpents of the pit!

31. It is compared to a WOUND a. It is the effect of the bite, the ſting of the old ſerpent. And ah, how inveterate! how envenomed! how deep, ſpreading, and extenſive! How filthy, noiſome, and infectious! How painful, ſhameful, and deadly a wound! Alas, how it weakens our ſoul! mars and withers our beauty! how it hinders our proper exerciſe, and pollutes all that we do!—Lord, heal my lothſome diſeaſe, my painful wounds, that ſtink, and are corrupt: my folly makes it ſo.

32. It is a PLAGUE and LOTHSOME DISEASE, b. It is the corrupt humour of our ſoul; and a heavy judgment on mankind. How myſterious in its nature and ſource! How quickly it overſpreads our whole nature and life! How ſhameful, nauſeous, and of itſelf deſperate, the diſeaſe! How abominable it renders us to God and good men! and mars our fellowſhip with them! Alas! by its influence, how is our ſoul pined away, and weakened! Our heart ſwells with pride and ſelf conceit. Our voice, our converſe, our prayer, our praiſe is diſagreeable. Our breath ſtinks with idle and corrupt communication. Our bowels burn with deſire after ſinful pleaſures, and carnal enjoyments. Our inner man is dead while we live; and daily caſts forth the putrid ſtuff of abominable actions!

33. It is compared to SICKNESS c. Sprung from the eating of forbidden fruit, how it affects our heart; and thence ſpreads into our whole man, and every concern! How it extends to our whole race, and ſickens the lower part of the creation for our ſake! How gradually it weakens our ſoul! haſtens our eternal death! reſtrains and unfits us for our work! How dangerous, if it be long continued in! When felt, how grievous to be borne! But ah! what multitudes lying under it, are in a perpetual rave, or moonſtruck madneſs, till everlaſting burnings bring them to their ſenſes!—My ſoul, when I ſee my ſickneſs, and my wound, let me call Jeſus [369] the phyſician of value; let him, by conviction, by effectual calling, by juſtification and ſanctification, make me whole! Quickly may he bring me to that happy place, where the inhabitant ſhall not ſay, I am ſick.

34. It is repreſented as a DEATH a. Hereby our happy relations to God and his creatures are broken and diſſolved. Hereby we are rendered incapable to deſire, think, or act, to any good purpoſe. Hereby we loſe our beauty and freſhneſs. Our whole man is turned into a repoſe and repaſt of infernal vermin, of fiends and corruptions. We forget God, and our everlaſting concerns; are altogether lothſome and abominable; and bring forth fruit to eternal death.—Alas! how this death worketh in me! Not often, but alway I am in it; not a ſtep betwixt my ſoul and it! Who ſhall deliver me from ſo great a death! Who but thee, O Jeſus, who quickeneſt the dead, and ealleſt things that are not, as though they were!

35. It is compared to a FIRE b. How fearfully it inflames our heart with luſt, with enmity, and rage againſt God! How furiouſly and effectually it conſumeth our ſoul! How impoſſible for any creature to withſtand or quench it! How terrible to ſuch as are graciouſly awakened! But what millions are devoured by it in their ſleep! How often on earth it burns up thorns and briers of wicked men! and conſumes foreſts, whole nations and armies, with flaming deſtruction! How it burns the reprobate world into endleſs fire! Lord Jeſus, quench it in me, in thouſands, with thy blood.

36. It is compared to a CLOUD and THICK CLOUD c. Ah, how innumerable, as the particles of a cloud, are its luſts and acts! How it interpoſeth between us and our God, and our heavenly glory! What terrible ſhadows of deſtruction it caſts over us! How fearfully it threatens us with thunderbolts, and ſweeping deluges of DIVine wrath! Ye ſaints, how it damps your ſpirits! forebodes ſtorms of chaſtiſement! While under the cloud, how often your hearts quake with the voice of thunder! What darkneſs and ſhadow of death are over your ſoul! By thy forgiving grace, by thy ſhining rays, by the [370] gracious wind of thine influence, do thou, Jeſus, diſpel the cloud, and give day to my inward powers.

37. It is compared to a MOUNTAIN or HILL a. How fixed it is in our heart! How dreadful its height! How fearful and inconceivable its weight! If it fall on us, by conviction or puniſhment, how it cruſheth and ſinks our ſoul toward the loweſt hell! How fearfully it interpoſeth between God and us! What noxious ſpirits and curſes do, as it were, reſide therein! Almighty Saviour, who waſt once willingly cruſhed under its weight, in mercy come leaping over it to my ſoul; melt it down with thy love; touch and waſte it away by thy grace; remove, overturn it; caſt it into the deeps of forgetfulneſs, the deeps of thy precious blood. O to ſee thy bleeding love prevail, till the higheſt mountains of my guilt and corruption be covered! O for a firm faith, effectually to bid this mountain remove, and be caſt into the deeps of the ſea!

38. It is compared to a VINE b. Alas how it flouriſheth and ſpreads its branches! what cluſters of abomination and miſery it produceth! how ſour, hurtful to all, diſagreeable to every ſenſible ſoul, are its grapes! its actual tranſgreſſions! In the iſſue, how fearfully they ſet the teeth on edge! fill us with anxiety and pain! How often wickedneſs grows up as a tree, is had in reputation! and pride buds! But the bloſſom ſhall go up as duſt; the fruit is unto ſhame and death; the tree, with its fruits, haſtens us to eternal ruin.—Ah! how its roots are faſtened in me, as with a band of iron and braſs! Lord Jeſus, lay the axe of thy word and rod thereto! Bleſſed earthquake, bleſſed ſtorm of death, make haſte, diſſolve my frame, tear up my ſin by the root, let my wickedneſs be broken, and cut off as a tree.

39. It is compared an EVIL TREASURE c. Its great reſidence is the hidden cabinet of our heart. How carefully we keep and conceal it as a ſweet morſel under our tongue! Ah! how we daily live upon it! How many are proud of, and reckon themſelves enriched [371] by it! How inexhauſtible its fulneſs! with what mad haſte do many laboriouſly increaſe it, adding ſin to ſin, till the meaſure of their iniquity be full! and treaſuring up for themſelves, wrath againſt the day of wrath, and revelation of the righteous judgment of God!

40. It is repreſented as a DEBT a. It includes our neglect of that obedience we owe to God's law; it involveth us in the obligation of infinite ſatisfaction to his juſtice. The longer we continue therein, the debt the more. increaſeth. And ah! how fearfully it occaſions our hatred of God, our creditor! our averſion to ſelf-examination! our abhorrence, and ſometimes terror, of death and judgment, our times of account! How it expoſeth us to the arreſt of conſcience, the priſon of hell, and the endleſs fury of an angry God! O awful, unbounded debt, which God alone can pay! nor he, but at the expence of his wealth, his blood, his life? O his grace in forgiving me, his enemy, my ten thouſand talents! Let not me continue in ſin, becauſe grace doth abound.

41. Sin is called a REPROACH b. How clearly it manifeſts our baſe birth, that we are of our father the devil! and our baſe heart, that it is little worth, and ſet upon miſchief! It exhibits us as treacherous, liars, haters of God, murderers of ourſelves, filled with all unrighteouſneſs, abominable, and unclean. It expoſeth us to the contempt of God, angels, and men. May I never account it mine honour!

42. It is repreſented as a CORRECTOR and [...] COURGE c. What ſtrokes! what laſhes of conſcience and providence, our iniquities bring upon us! How often their luſtful motions haraſs and diſquiet us? How often our ſinful methods of relief and happineſs involve us in further trouble! How often are our ſins plainly marked on our judgments! or we are given up to our luſts, to puniſh us for our former wickedneſs!

43. It is repreſented as a WEIGHT and BURDEN; and perhaps as a TALENT of lead in an ephah d. How [372] dreadful its impreſſion! How heavily it hangs upon ſinners! unfits them for running their ſpiritual race, or working out their ſalvation! What multitudes it ſinks to the deeps of DIVine judgments, and of the loweſt hell! How it cruſheth the hearts of perſons convinced! bruifeth and breaks their bones, and makes them weary of their life! What an oppreſſive load to the ſaints! None but thee, O Jeſus, could ſuſtain its weight; nor thou, without ſweating, groaning, and dying, under its guilt; nor can any other remove it from my ſoul!

44. It is compared to a BOND; BAND; CHAIN; YOKE a. Ah! what crimes it ſuppoſeth or includes! what ſlavery it imports! what puniſhment it forebodes! How effectually it confines our ſoul, and reſtrains her from acting or moving in the way of holineſs! How it binds men to Satan's door-poſts! fixeth them in his priſon; cauſeth them to draw in his plough; and dig up miſchief! Ah! how many reckon theſe chains of darkneſs, ignorance, and miſery, their honour; a chain and ornament of grace to their neck!

45. It is compared to GARMENTS b. How fully the habits and acts of ſin encompaſs our whole nature and life! How often they plainly mark what, and whoſe we are! How they contribute to warm our inward luſt! How fearfully they are lined with the DIVine curſe! How ſadly they protect our heart from God's arrows of conviction; and prevent our penitential ſhame! Though our beſt deeds be but filthy rags, how often we take pleaſure in, and glory of them!—Lord Jeſus, remove theſe filthy garments, and give me change of raiment.

46. It is compared to a SPOT in garments, or the like c. It is altogether vile and unſightly. It mars all the beauty of our heart, and ſpoils the robes of our converſation. It defiles our beſt duties: nor can it be waſhed out, but by Jeſus' blood and Spirit.—By his mercy and truth applied to my ſoul, and his cauſing me to imitate him therein, may my ſpots be waſhed out: and by fearing him, may I depart from evil.

47. It is compared to the CRIMSON and SCARLET [373] colour of wool or garments a. What horrid murder of our God, our Saviour, ourſelves, our neighbour, it includes! How faſt it cleaves to our nature and practice! How viſible and terrible to behold! and what a ſhocking mark of God's warfare with us; and preſage of his ſhedding the blood of our ſoul!—Lord, what profit is in my blood, that I ſhould go down to the pit! By the application of thine, make my deep-dyed crimes white-as ſnow; fully forgive and purge them away.

48. It is repreſented as FILTHY NAKEDNESS b. How ſhameful and odious is it to God, angels, and ſaints! What ſhocking impudence, to be unaſhamed of it or to be careleſs of having Jeſus' righteouſneſs ſpread over us, to cover it!

II. Metaphors reſpecting a ſinful ſtate or condition.

1. A ſtate of ſin is called the GALL OF BITTERNESS c. While one continues in it, no property is in him beſides ſin, that infinitely bitter thing. Nothing he enjoys that is not poiſoned and embittered to him. It expoſeth him to the bitterneſs of DIVine vengeance, of eternal death. Lord, to how many is even bitterneſs ſweet!

2. A ſinful ſtate, or a condition of eſtrangement from God, and of prevalent corruption, reſembles a WILDERNESS d. In it, how ſad the wandering from God! how many the byepaths! how eminent the dangers! how numerous the wild beaſts, of evil angels and ſinful inclinations! what want of proper proviſion and companions! how violent the ſtorms of trouble!—May I go up from it, leaning on my Beloved! by him alone, as my guide, my way, can I eſcape out of it.

3. It reſembles a DEEP and PIT e. What ſinking [...]ears and diſcouragements! what increaſing entanglement and perplexity! what nearneſs to hell! what defilement and deſpair, abound therein! How little water of conſolation to refreſh our fainting heart! Out of the deeps have I cried unto thee, O Lord.

[374] 4. It reſembles a PRISON a. How ſhameful to be in it! how evidential of guilt! how unhappy; unhealthful; and reſtrictive of liberty! How deſtitute of ſpiritual warmth, reſt, water, or wine of conſolation! In what momentary hazard are we, of being brought forth to further ſhame and trouble!—O bring my ſoul out of priſon, that I may glorify thy name.

5. It reſembles DARKNESS b. How horrid and diſagreeable! What idleneſs, perplexity, confuſion, diſorder, fear, and danger, attend it! O Lord Jeſus, turn my darkneſs into light.

6. It reſembles a WINTER c. What clouds of guilt interpoſe between God and our ſoul! How great our diſtance from Chriſt, the Sun of righteouſneſs! What miſts of darkneſs and ignorance confound our mind! To what ſtorms of temptation, trouble, or wrath, are we expoſed! How hard and frozen our hearts, that neither word nor providence of God can impreſs them! How barren of every good word and work! How deſtitute of inward warmth of love to Jeſus' perſon, covenant, cauſe, ordinances, or people? How unclean, ſlippery, difficult, and dangerous our paths! How are both heart and way deluged with floods of corruption, to the marring of our ſpiritual fellowſhip with God, and with one another! How unflouriſhing and unſightly is our whole appearance!—O my ſoul, is this winter paſt, and the rain over and gone!

7. It reſembles DEATH and the GRAVE d. Alas, how it ſeparateth us from our true friends! How unſightly it renders us to God and his ſervants! How, therein, we are ſhut up to our luſts! how buried in ſtupidity, forgetfulneſs, and filthineſs! hid, amidſt earthly and ſinful cares and pleaſures! nor can any beſides thee, O Reſurrection and Life, quicken and bid us go forth.

III. Metaphors reſpecting a ſtated courſe and practice of ſin.

1. A wilful courſe of ſin, is repreſented as a TRADE and OCCUPATION e. With what deliberation, activity, [375] conſtancy and delight, do unregenerate men commit iniquity, in every thought, word, and deed! As of the devil, they attend conſtantly to this very thing; commit ſin, weave ſpiders webs, waſte their time, thoughts, and ſubſtance, in that which may enſnare others, but cannot profit, nor cover themſelves; hatch cockatrice-eggs, do miſchief to themſelves, and all around. Ah! why not rather chooſe, and labour for, the better part, that ſhall never be taken from them!

2. It is a WARFARE after the flesh a. With what craft, rage, and vigour, we therein oppoſe God, his truths, his ordinances, and people, and ſeek to injure them!—How long, my foul, haſt thou ſerved day and night, winter and ſummer, in this horrid campaign!

3. It is a WALKING in and after the flesh b. With what deliberation, pleaſure, and progreſs in evil, do we therein follow our indwelling luſts as our guide! and take Satan's will, and the pattern of an evil world, for our way! move gradually towards deſtruction, always acting under the influence of ſinful and carnal principles, motives, and ends!—Lord, againſt me ſtop the way.

4. It is compared to the RUNNING OF A RACE c. With vain hopes of reward, do wicked men ſet out therein; and with what amazing activity, they, at their eternal hazard, contend with one another, in doing evil! And ah how quickly, if mercy prevent not, ſhall they attain the goal of endleſs ruin!

5. It is compared to DRUNKENNESS d. With what pleaſure, greed, ſtrong deſire, do evil men drink up iniquity, drink up ſcorning, follow after, and commit ſin! indulge themſelves in blaſphemous ſcoſfs, till their conſcience be thereby ſtupified, their heart diſtracted and enraged!—O may I, for ever, drink of the well of Bethlehem, of the Fountain of living waters, and ſtreams from Lebanon.

6. It is compared to a WALLOWING in the mire e. How altogether abſurd and ſhameful! How therein our beſt works do more and more defile us!—Lord, when [376] wilt thou pluck me out, and carry me home, that I may wallow no more!

7. It is repreſented as a GROWTH in ſin, a FILLING up the MEASURE of iniquity a. Therein wicked men flouriſh and increaſe in wickedneſs, grow worſe and worſe, more bold and active in it, till they attain that height and meaſure, at which God hath determined to cut them off.

8. It is called a CROOKED WAY b. How unſightly! ſelf-inconſiſtent! grievous! and inconſtant a courſe of wickedneſs! And how contrary to the even rule of the DIVine law! How often, Lord, are my ways ſo crooked, that none but thee can know them!

9. It is called a FIRE c. How terribly it increaſeth our enmi [...]y and rage againſt God! How inexpreſſibly dangerous, burning us up, and hurrying us to the vengeance of eternal fire!—Lord, ſave from this Taberah; this infernal burning.

10. It is compared to DARKNESS d. Nothing in it is inſtructive, comfortable, or edifying. It perplexeth, blinds, and occaſions ſpiritual ſtumbling to all around.

IV. Metaphors reſpecting particular courſes or acts of ſin.

LESSER SINS are compared to MOTES in the eye, and to GNATS, while greater are likened to BEAMS and CAMELS e. The very leaſt are hurtful and blinding, and will be painful to the ſaints; but others are more obvious and aggravated.

1. IDOLATRY, or FALSE WORSHIP, is repreſented as a compaſſing God about with lies and deceit f. It falſ [...]ly ſuppoſeth the DIVinity of idols: It deceitfully giveth them the honour due unto God. Doth not my drawing near to God with my mouth, and honouring him with my lips, while my heart is far from him, falſely ſuppoſe him a blind idol, and d [...]ceitfully flatter him?

[377] 2. It is called a ſowing of the wind a; to mark its vanity, unprofitableneſs, and hurtful influence. Alas! how many thereby reap the whirlwind of DIVine judgments!

3. It is called a hewing out of broken ciſterns, that can hold no water b; to denote, that the hardeſt labour therein, will bring no true advantage or comfort.

4. It is called a feeding on aſhes c. How vain, baſe, and hurtful! And what a manifeſt token of inward corruption and plagues!

5. It is repreſented as WHOREDOM d. Thereby the Hebrews and others did, or do break their marriage-covenant with God, as his church; and admit idols into his room, as the darling of their heart, and object of their religious honour.

6. It is repreſented as a ſetting up idols in the heart e; to ſignify, that inward love to, and eſteem of idols, are the ſpring of the worſhip given them.

7. Idols are repreſented as VANITY, they can do no good: as CARCASES, becauſe without life, and deteſtable to God: as STUMBLING-BLOCKS, as they occaſion mens falling into ſin and danger: as upright like the palm tree, without any motion, they remained fixed in their erect poſture: as DUNG GODS, becauſe altogether contemptible and abominable: as TORMENTS, becauſe they bring their worſhippers to miſery f.

1. APOSTACY from God is called BACKSLIDING g. How abſurd and contrary to light and reaſon! How gradual, and often inſenſible! In the iſſue, how dangerous! If any man draw back, God's ſoul will have no pleaſure in him.

2. It is called a leaving of firſt love h. It implieth an abatement of former eſteem, regard to, and deſire after God, and his Chriſt.

3. It is called a dealing treacherouſly i. It is tranſacted contrary to ſolemn vows, and under fair pretences of friendſhip.

[378] 4. It is called a revolting from God a. By it we caſt off his authority and law; withdraw from him our ſubjection, and revenues of honour; and beſtow them upon ourſelves, upon Satan, and the world.

CARNAL SECURITY is compared to a BED; a SLEEP; a SLUMBER; and DROWSINESS b. How careleſs, languid, thoughtleſs, ignorant, and inſenſible it renders our ſoul! How averſe to beſtir ourſelves in queſt of any ſpiritual good! or to be awakened! How we lean on the pillows of our attainments and ſelf-righteouſneſs! How we loſe our time, and expoſe our ſpiritual nakedneſs! How fondly we amuſe ourſelves with empty dreams and imaginations, of the excellency and happineſs of our ſtate! and how readily we quarrel with God's providence and miniſters, who attempt to rouze us up!

1. HERESIES, and their attending abominations, are called DEPTHS OF SATAN c. By his agency, their authors cunningly frame them; and pretend that a great deal of knowledge, wiſdom, and unſearchable myſtery is contained in them.

2. Falſe doctrines are compared to a CANKER or GANGRENE d. How inſenſibly and gradually they waſte and devour the churches of Chriſt, and ſouls of men! How effectually they wear out the vitals of religion; and even the form of godlineſs! How difficult of cure! But is there any thing too hard for the Lord?

3. They are called VAIN BABBLING e. How noiſy and fooliſh! how unſubſtantial and unprofitable! Feed not thyſelf, my ſoul, with theſe, but with Jeſus' words, which are ſpirit and life.

1. Secret ſin, eſpecially WHOREDOM, is compared to STOLEN WATERS, and bread eaten in ſecret f. What pleaſure and delight men take in it! how they exert themſelves to obtain it! and what endeavours they uſe to hide it!

2. Whoredom is compared to COALS OF FIRE, and a [379] HOT OVEN a. From the inward burning of abſurd and outrageous luſt it proceeds. How great is the danger of the moſt diſtant approaches to it! Can a man take ſuch fire into his boſom? can he go upon theſe burning coals, and not be hurt, not be haſtened towards hell-fire?

3. It is repreſented as a BART ſtriking through one's liver b. How quickly, how unexpectedly it ruins the: powers of the ſoul! and the inward conſtitution of the body, of thoſe who are given to it!

4. Unclean luſt is compared to the RAGE OF a STALLION c. How brutiſh, ſhameleſs, furious, and commanding its force!

1. OPPRESSION of the poor is called a panting after the duſt on their head d. Thereby the oppreſſors incline to rob them of every thing, and cruſh them to the duſt of death.

2. It is repreſented as a ſelling them for a pair of ſhoes e; to mark how lightly the oppreſſor eſteems them; and for how little he is diſpoſed to ruin them.

3. It is called a crushing and treading upon them f; to ſignify the grievous, afflictive, and debaſing tendency of it.

4. It is called a ſtaying of them; a chopping their bones; a frighting and tearing them in the manner of lions, wolves, or bears g; to denote the inhuman cruelty contained in it, and the utter ruin effected by it.

5. It is repreſented as a building of houſes and cities by blood h; becauſe oppreſſors rear theſe ſtructures with the wealth extorted from others, to the endangering of their life.

6. It is called an eating of God's people as bread i; to mark the pleaſure and greed with which wicked men perſecute the perſons, ruin the character, and conſume the ſubſtance of the godly.

[380] PREVAILING SINS, with their attending judgments, are called GREY HAIRS a. They manifeſt their ſubjects to have enjoyed their beſt days, and to be old in ſin, and withered, weak, and feeble, in their ſpiritual condition, and that their death and ruin haſten apace, if mercy prevent not. And ah, how often have men theſe ſymptoms without knowing it!

FALSE HOPES and joys are likened to a RUSH; a FLAG; a SPIDER'S WEB; a houſe built on the ſand b; to mark how unſubſtantial they are; and how incapable to endure the ſtorms of trouble, conviction, or death.

VAIN SPEECHES and imaginations are likened to the EAST WIND c; to ſignify how unſubſtantial, noiſy, blaſting, and hurtful they are.

SELF RIGHTEOUSNESS reſembles a SPIDER'S WEB, and FILTHY RAGS d. How worthleſs, vile, unconnected, and ſhameful is it before God, and every convinced conſcience!

PERVERTING of judgment is compared to HEMLOCK growing up in the ſurrows of the field e; to denote how bitter, grievous, poiſonous, hurtful, and wide-ſpread it was.

V. Metaphors reſpecting temptations to ſin.

1. Temptations to ſin are repreſented as TRAPS; SNARES; PITS f. Unawares they ſeize us; firmly they retain us; and tend to promote our preſent and future ruin! O Jeſus, open mine eyes to diſcern them; guide my feet in the way of peace. Break the ſnares, that I may eſcape.

2. They are repreſented as STUMBLING-BLOCKS g. Alas! how Satan and his agents lay them in our way! [381] To our own and others hurt, how heedleſsly we ruſh upon them! and ſinfully ſtumble and fall in our converſation!

3. They are repreſented as DEVICES and WILES a. With what craft do Satan and his agents deviſe and lay them before us! How well they are ſuited to our nature, tempers, and circumſtances! How cunningly are ſins therein repreſented to us as virtues; as ſmall ſins, that can be eaſily repented of, and may be readily forgiven! How craftily we are diſſuaded from duty, as if unſeaſonable, unimportant, unplain, or dangerous!—Attend, my ſoul, be not ignorant of theſe devices.

4. They are repreſented as a BUFFETING ROD; and THORN in the fleſh b. Ah! how they haraſs, oppreſs and grieve ſome; chiefly ſaints! and render them weary of their life! My ſoul, what time thou art pricked or buffeted, have recourſe to Jeſus, that his grace may be ſufficient for me.

5. They are repreſented as a SIFITNG c. Alas! how Satan, by them, troubleth, toſſeth, and trieth the ſaints! But, bleſſed Redeemer, thou haſt prayed for them, that their faith fail not. None ſhall ſhake them out of thy hand; nor ſhall the ſmalleſt ſtone of their number fall to the earth.

6. They are repreſented as a WRESTLING and WARFARE d. How cloſely, how furiouſly, how craftily, do Satan and his agents therein ply the ſaints! endeavour to trip up their heels! overturn and ruin their ſoul! but God ſhall make them ſtand.

7. They are repreſented as FIERY DARTS e. From what diſtance they may be caſt! to heavenly ſouls, how terrible their appearance! how ſuddenly, and from what unexpected airths they ſtrike! how fearfully they kindle the corruption of our heart!—May I continually bathe myſelf in the fountain of a Saviour's blood, and in the river of his Spirit, that I may readily quench all the fiery darts of the devil.

CHAP. IX. Metaphors reſpecting proſperity, ſpiritual or temporal.

[382]

1. PROSPERITY is compared to LIFE a. What uſefulneſs and aptneſs for work attend it! If my gold or ſilver abound, be thou, my ſoul, lifted up in the ways of the Lord; do thou good to others; and run in the way of his commandments, when he enlargeth my heart.

2. It reſembles the having the head anointed with oil b. In the enjoyment thereof, men do, or ought to appear comely, lovely, and cheerful.

3. It is repreſented as a ſitting under our own vines and fig-trees, and a beating weapons of war into inſtruments of huſbandry c; to mark the pleaſure, the property, the refreſhment, the peace, ſatisfaction, and ſafety therein comprehended—Sit, my ſoul, under Jeſus' ſhadow, with great delight; let his fruit be ſweet to my taſte. Thus, though the fig tree ſhould not bloſſom, and no meat be in the vine, and the labour of the olive fail; yet will I rejoice in the Lord, and be joyful in the God of my ſalvation. With deteſtation ſhall I caſt away the weapons of my rebellion againſt him; and improve the remembrance of my wickedneſs, to render me active in goſpel holineſs.

4. It is repreſented as a LIFTING UP d. It prevents contempt and oppreſſion; renders us more viſible to mankind; exalts us to honour, authority, pleaſure, and more abundant uſefulneſs—May I be raiſed up together with Chriſt: ſo, when men are caſt down, I ſhall ſay, there is lifting up, and he ſhall ſave the humble perſon.

5. It is repreſented as HEALTH and FATNESS e. Thereby pain, trouble, and poverty, are removed, and pleaſure, ſtrength, and extenſive influence, abundant fulneſs, honour, and power, ſucceed in their room. [383] —Be thou, O Saviour, the health of my countenance, and my God.

6. It is repreſented as a TREE OF LIFE a. What pleaſure, courage, comfort, and vivacity it affords!—Bleſſed Jeſus, how often have my deferred hopes of fellowſhip with thee made my heart ſick! but when thou comeſt, thou art a tree of life; becauſe thou liveſt, I ſhall live alſo.

7. It is compared to a flourishing FIELD or GARDEN b. How pleaſant and refreſhful to behold! and how promiſing of what is better!—Lord, render my ſoul as a watered garden, whoſe ſprings fail not!

8. It is compared to LIGHT; to the SUN; the MOON; to a LAMP: a CANDLE c. By means thereof are men noticed, and regardfully diſtinguiſhed; and have an opportunity of active uſefulneſs. How pleaſant and delightful it is! Yet how faſt all outward proſperity haſtens to its final period! and the brighter it ſhine, its duration is ordinarily the ſhorter.—May the Lord be my everlaſting light, and my God my glory.

9. It is compared to a SPRING TIDE; a MORNING, or DAY d. Therein our enjoyments bud, and promiſe much increaſe; every thing in our lot ſeems freſh and ſmiling, and calleth us to activity and labour. Therein we are warmed with pleaſure and fulneſs; ſing for joy, and walk abroad with airs of gaiety and cheerfulneſs. But how quickly does the winter and night of death ſucceed!

10. It is compared to MOISTURE and DEW e. How refreſhing, pleaſant, and uſeful! and therein ought we, like a dew from the Lord of hoſts, to refreſh and do good to others.

11. It is compared to WATER; a FOUNTAIN; a RIVER f. How pleaſant to behold, or enjoy it! What extenſive uſefulneſs, apparent ſecurity, and continuing duration, it ſeemeth to promiſe! But how often it proves brooks of Tema; is quickly dried out of its place.

[384] 12. It is compared to a TABLE; a FEAST; a CUP OF WINE; or MILK a. It is DIVinely ſet before us, and meaſured out to us; it is pleaſantly and greedily embraced by us; and cheerful and merry it rendereth us.—But art not thou, endleſs nuptial-feaſt of the Lamb, thou new wine in the Father's kingdom, thou milk, not of the Gentiles, but of Jeſus, ten thouſand times ſweeter than honey to my taſte!

13. It is called a CROWN b. What glory, reſpect, and authority attend it! But alas, how tottering! how eaſily it falls from our head, becauſe we have ſinned!

14. The rich man's wealth is his STRONG CITY c. He truſts and depends on it for ſafety; and is by it protected from various inſults and dangers.

15. Riches are likened to EAGLES d. How quickly they often fly away from men, never to be regained! and mount towards heaven, to accuſe their owners to God, for abuſing them!

16. They are called the MAMMON of unrighteouſneſs e. What a numerous collection and multitude! How often the object of much unrighteouſneſs in procuring and keeping them!—What others ſinfully gain or uſe, let me lawfully get, and lay out in works of piety and charity, that I may be rewarded in the heavenly, the everlaſting habitations.

17. Saints count all but LOSS and DUNG to win Chriſt f. In compariſon of him, they reckon every other thing contemptible, uſeleſs, unſavoury, and vile.

CHAP. X. Metaphors reſpecting adverſity.

1. SORE troubles are likened to a troop of HORSEMEN; and repreſented as the TERRORS of God ſet in array againſt one g. O the irreſiſtible force! the impoſſibility of fleeing from them! and the fear, perplexity, aſtoniſhment, and often hopeleſs ſtupidity, of men under them.

[385] 2. Affliction is called the BLAST and BREATH of God, SMOKE out of his noſtrils a. How eaſily he inflicts it upon us! and thereby, how are we toffed, fanned, unſettled, and perplexed! Amidſt my trouble, Lord, breathe on me, and cauſe me to receive the Holy Ghoſt.

3. It is compared to LIONS; BEARS; and SERPENTS b. What terror and ravage it ſpreads in the world! In deſolating judgments, how unmercifully are men torn and ſtung in their perſons and enjoyments!

4. It is likened to an ALMOND TREE c; to mark its ſpeedy approach, and its laſting duration. How quickly violence riſeth up into a rod of wickedneſs! How quickly pride buds, and brings forth puniſhment!

5. It is compared to a thorn hedge; a ſurrounding wall of hewn ſtone; a wall of gall and travail d. It ſtops our courſe and enterprize; ſhuts us up from liberty and eſcape. How often our attempts to remedy it, do but prick us, and embitter our condition more and more!

6. It is repreſented as a feeding on gravel, and four grapes; and having the teeth ſet on edge e. How debaſing and unpleaſant! How bitter it renders life, and the enjoyments thereof! Lord, ſweeten all my troubles with thy love ſhed abroad in my heart.

7. Sore trouble is repreſented as a treading down; a cutting down; a drying up; a covering with ashes f; to denote the violent debaſement and oppreſſion, the painful agony, the deprivation of comfort, and of the hope of it, therein contained.

8. It is called a licking of the duſt like ſerpents; a moving in the holes of the earth; a ſitting in the duſt g; to mark the dreadful debaſement, the ſhame, and the difficulty of obtaining neceſſary proviſion, contained in it. And how often do ſinners then wail as dragons, and hiſs and murmur as ſerpents!

[386] 9. It is called a breaking in the place of dragons, and with breach upon breach a. How often it is inflicted by inſtruments cruel and unmerciful, who ſcarce allow the leaſt hope of outgate! How often is one painful and debaſing judgment added to another! How effectually they break our ſpirits, deprive us of joy, vigour, and courage! break our bodily conſtitution! break off our purpoſes! break to pieces our worldly enjoyments! break aſunder families, churches, and nations.—O Jeſus, heal our preſent breaches, which are wide like the ſea.

10. Adverſity is compared to a VOICE, or ſounding of trumpets b. Often God warns men of it; and by it he ſolemnly calls us to conſider our ways, and with whom we have to do; to repent of our ſin, and flee to Jeſus, from the wrath which is to come. O may I diſtinctly know what is ſpoken and ſounded!

11. Fearful affliction is repreſented as a ſcattering of brimſtone upon one's habitation c; alluding to the overthrow of Sodom; and to mark how wrathful, diſagreeable, and hopeleſs, it renders our condition.

12. God's judgments upon Antichriſt are repreſented as the pouring out of ſeven vials d; to mark how wiſely, gradually, and completely his vengeance ſhall overtake that abominable ſtate. Yet how ſparingly, in compariſon of the full floods of his wrath in hell!

13. Affliction is called a TRIAL e. By it God calleth us to the bar of our conſcience, to examine and conſider our ways; and he manifeſts to ourſelves, or the world around, what tempers and diſpoſitions we are of.

14. It is compared to the ſcorching HEAT of the ſun, or NOON-TIDE f. In it how vehemently do an angry God, prevailing corruptions, wicked angels and men, diſquiet our ſouls, our bodies, and deprive us of our reſt, refreſhment, comfort, and glory! How is our duty thereby hindered, or rendered hard to perform!—Under ſuch trouble, let me flee under Chriſt's ſhadow, and live as one planted in, and watered by him.

[387] 15. It is compared to an EVENING or NIGHT a. It ſucceeds a morning of proſperity, opportunity, or life. In it, Chriſt, the Sun of righteouſneſs, and other ſun-like comforts, are withdrawn; and only moons of inſtituted ordinances, ſtars of miniſters, and ſuch like leſſer comforts, are left behind. How often doth our ſun go down at noon! our comforts forſake us, when we leaſt expected it! In trouble, how heartleſs; cold; painful; and dangerous to live! What deluſive meteors of vain fancies, and flattering temptations, blaze abroad! What wild beaſts of hurtful inclinations range around, ſeeking whom they may devour! How ſlowly time ſeems to move! How drowſy and ſtupid our ſouls often become! And how often is the darkneſs and danger greateſt, before the day-ſpring of deliverance appear!

16. It is compared to DARKNESS b. It is a judgment DIVinely inflicted, and occaſioned by the hiding of God's face; by his removal of the ſun and lamp of proſperity; by his depriving us of his word and ordinances; and by his cutting off the great men of a church or ſtate. How unpleaſant and unactive it renders our life! What wandering and ſtumbling it occaſions! How different its degrees, though it can ſtill become worſe! How grievous, eſpecially to thoſe who have taſted the pleaſures of an oppoſite lightſome proſperity! How often it is ſuch a mixture of mercy and judgment, that it is hard to ſay which prevails in it! Yet, let me reverence it; it is the doing of the Lord, let it be wondrous and acceptable in mine eyes; It is his pavilion and ſecret place; let me therein behave as in his immediate preſence; let me feel after him; though clouds and darkneſs be round about him, judgment, mercy, and truth, go before his face.

17. Afflictions are compared to CLOUDS c. How great their variety, how numerous their ingredients! how often they ſuddenly come upon us! how ſignally they obſtruct our light and comfort; and render us dull, heavy, cold, and careleſs! Yet doth not God ride thereon? [388] Is not he preſent in them? and is it not his alone to remove them?

18. They are compared to RAIN; DEW; and DROPS of the night a. How numerous their ingredients! how grievous; and for the preſent, ſeemingly hurtful to the diſtreſſed! Yet afterward, how often profitable to render us fruitful in the works of righteouſneſs! Bleſſed Saviour, what countleſs drops of DIVine wrath fell on thine head, thine heart! O thy amazement and heavineſs under the weight thereof! but how delightful and numerous the fruits of glory to God, and felicity to men, thereby produced!

19. They are likened to WINTER b. God appoints and limits them. The withdrawment of his ſmiling countenance, the removal of his warming and illuminating word and ordinances, or of outward proſperity, occaſion them. How painful to endure! how often they kill ſuch as are not rooted and grounded in Chriſt! how they nip the weeds of corruption in the ſaints; and cut off the vermine of earnal profeſſors from among them! How effectually they render difficult our way to the heavenly kingdom; and, proportional to their ſeverity, ſweeten the ſpring-tide of glory, when it cometh! Adored Jeſus, how tremendous was thy winter of ſuffering! thy ſoul was troubled, amazed, and very heavy, ſorrowful even unto death. O ſhocking winter that beſtormed, that pained, that froze to death, him who is the Almighty God! But rejoice, my ſoul, the winter is paſt, the rain is over and gone; Jeſus hath ſuffered, and entered into his glory. The winter of my unregeneracy is paſt; quickly ſhall all my winters of raging corruption and trouble be finiſhed, and one eternal ſpring enſue.

20. They are compared to ſtorms of WIND; HAIL; and RAIN c. By the abounding of iniquity; by the want of humiliation under former trials; by the death of godly men; by inſpired hints applied to the conſcience, and the like, they are often foreboded. Out of God's treaſures of indignation, they are brought forth; and by his power and wiſdom, they are governed; devils [389] and wicked men being no more than his inſtruments. How ſwiftly they purſue! how ſuddenly; how terribly and irreſi [...]ibly they ſeize upon mortals! what deſolations they make in the earth! how wretched, perplexed, and painful, is the caſe of thoſe under them, who are without Chriſt! how the ſtorm ſweeps away their lying refuges of vain imaginations, ſelf-righteouſneſs, and ſinful methods of deliverance! how this whirlwind binds them up in its wings, and hurls them into eternal ruin!

21. They are compared to WATER-SPOUTS; BROOKS; OVERFLOWING STREAMS; and SWELLINGS OF JORDAN a. How various the inſtruments and ingredients thereof! how they run in our way to the celeſtial bliſs! in what high degree; and how ſuddenly, ſucceſſively, violently, and irreſiſtibly, they often attack us! How loud, how terrible their meſſage from God to our conſcience! how muddy and diſagreeable to our taſte! What havock they make in families, nations, and enjoyments! How effectually they carry off into eternal wo, theſe who are not anchored, rooted, and grounded in Chriſt!

22. They are compared to DEPTHS and DEEP MIRES b. How often they gradually increaſe and overwhelm us! how faſt they retain, and refuſe to let us go! In them, how wretched, cold, perplexed, and diſpirited our ſoul! how incapable are we to recover ourſelves from them! How often, my ſoul, are the deeps like to ſwallow me up! how often am I deprived of the ſmiles of Jeſus' love! perplexed with ingratitude to him! afraid of his juſt wrath! oppreſſed with his judgments! haraſſed in conſcience with fears of utter rejection? with temptations of Satan, and prevalency of inward corruption!—But rejoice, Jeſus was nights and days in the deep, that he might pave my deeps with his everlaſting love. His way is in the ſea, and his path in the mighty waters; and from all my great deeps ſhall he draw me out. Though now deep call unto deep; all his waves and billows go over me; yet his loving-kindneſs will the Lord command in the day-time. The name of all my deeps is, The Lord is there.

[390] 23. Trouble is compared to a WILDERNESS a. How difficult to live in it! how expoſed to enemies, ſnares, and temptations! how hard to diſcern our ſtate and condition; or find a way of eſcape! how many are our wants! how rough our way!—While I am here, may JEHOVAH feed me with his hidden manna; lead, humble, and prove me; and do me good in my latter end.

24. It is called a VALLEY; a BOTTOM; a VALLEY of the ſhadow of death b. Therein, how debaſed is our condition! how ready are we to be trodden upon! What preludes of death! What terrors often ſurround us therein!—Yet in this low valley hath not my ſoul ordinarily moſt moiſture? and is ſhe not moſt fruitful? Let me then never fear trouble or death, while I have a Chriſt with me.

25. It is compared to PITS; NETS; SNARES; STUMBLING-BLOCKS c. How wickedly do Satan and his agents often prepare them for us; and draw us into them! How unprepared and ſuddenly, do we often fall into them! How often are we ſo entangled, that endeavours to extricate ourſelves do but inveigle us more and more! How often we rage as wild bulls in a net! How often we are overthrown, hurt, and bruiſed by them! How ſadly they ſtop our way, and render us unſightly!

26. Is is compared to a PRISON; STOCKS; or CHAIN d. It reſtrains our liberty; marks our guilt; promotes our ſhame, fear, pain, diſquiet, and often connection with bad companions. It is thine, O ſupreme Judge, to caſt us into, and deliver us from it. Our attempts to eſcape at our own hands, do but add to our miſery.—My ſoul, quietly bear thy ſhame; accept the puniſhment of thine iniquity; be ſtill, amidſt thy trouble, till God himſelf bring thee out.

27. It is compared to a BED e. Our ſpirit it confines; our activity it reſtrains. Under it, how ſick, uneaſy, unſightly, lean, deſtitute of courage or comfort are we!

28. It is compared to a FIRE; a FURNACE; FLAMES; an OVEN f. How often it breaks forth ſuddenly! [391] how quickly it ſpreads! how terrible its alarms! how hard to ſtop, and painful to endure it! As good ſubſtance, the ſaints are only melted and purified; as ſtubble, the wicked are deſtroyed, and haſtened to eternal fire. It makes mens faces like flames; fills them with reddening terror and rage. It makes them blacker than a coal; deprives them of their joy, their glory, and honour. It renders them like bottles in the ſmoke, quite unſightly, and almoſt uſeleſs.—When I paſs through the fire, be thou, Jeſus, with me; ſo ſhall I not be burnt, nor the flame kindle upon me.

29. It is compared to ARROWS; to a SWORD; and other weapons of war a. Afflictions are launched from the bow of God's providence, and managed and directed by his hand. How numerous and well-aimed! How often do they ſecretly and unexpectedly ſtrike, wound, pierce, and pain our body or ſoul!—How often, O Lord, have thine arrows ſtuck faſt in me, and thine afflicting hand preſſed me ſore! how often have the poiſon thereof, the torment and fear ariſing therefrom, exhauſted the joy, courage, and eaſe of my ſpirit!

30. It is compared to a ROD or SCOURGE b. What a painful and grievous conſequence of ſin! It is ſent to cauſe us conſider our evil ways, and turn to the Lord: Kindly we ought to receive it, and carefully to improve it. How often it proves beneficial to promote our conviction, and converſion to God! Such as being often corrected, harden their neck, ſhall be ſuddenly deſtroyed, and that without remedy.—Correct me, O Lord, but in meaſure; and let thy rod drive all my ſin, my fooliſhneſs, from my heart.

31. It is compared to a WOUND; DISEASE; LEANNESS c. How ſharply it pains us? how ſadly it confines, and abridgeth our liberty! ſpoils us of our glory and fulneſs; and renders us weak and unſightly! Alas! by neglect to receive and digeſt my ſpiritual proviſion; by ſinful anxiety; by immoderate care about earthly things; by taking ſatisfaction in carnal and ſinful pleafures; by manifold diſeaſes of ſin and ſorrow, what a [392] lean, a deformed ſkeleton am I! My leanneſs, my leanneſs! wo unto me.

32. It is repreſented as a thing CROOKED a. In the inward or outward caſe of our perſon; in the caſe of our family, our friends or enjoyments, how uneven, diſſimilar, diſagreeable, and uncomely, it renders our lot! O the unnumbered crooks of mine! By thy favour, bleſſed Jeſus, thou lifteſt me up; and by thy rebukes thou caſteſt me down: but eternity ſhall make even all.—Let not then my ſoul endanger herſelf, eſſaying to make ſtraight, what be hath made crooked.

33. It is called a CROSS b. Like the ancient croſſes, to which malefactors were fixed, it ſtretcheth, pains, and expoſeth us as ſhameful malefactors in God's ſight. It croſſeth our hopes, deſires, deſigns, and attempts: we look for good; but evil comes: we ſeek light; and behold it is darkneſs.—May all my trouble be the croſs of Chriſt

34. It is compared to a BURDEN and WEIGHT c. It oppreſſeth and ſinks our ſpirits; it lowers our circumſtances. It renders us uneaſy in life, and unſit for extenſive action. If burdens be impoſed, if plowers plow upon my back, it is the grief, the load which the Lord hath appointed me: let me therefore patiently bear it; be dumb becauſe he doth it. Jeſus bare my griefs, and carried my ſorrows: he hath borne and carried; and even to old age he will bear, and he will carry, and he will deliver me. Be thou, my ſoul, a follower of them, who through faith and patience inherit the promiſes.

35. It is called a YOKE d. How cloſely it cleaveth to us, and joins us together! firmly we are fixed therein; ſadly is our ſpirit often galled thereby. Nevertheleſs it obligeth us to follow the courſe appointed for us, in the providence of God. It is a yoke of tranſgreſſion wreathed about our neck, by our iniquities; for though hand join in hand, the ſinner ſhall not go unpuniſhed.

36. It is called a HOOK; and BRIDLE e. By applying it to men, and painfully tormenting them therewith, God, at his pleaſure, reſtrains them from their intended purpoſes; drags them through the world, and [393] the DIVerſified circumſtances thereof; and at laſt draws them into the eternal ſtate.

37. It is compared to a FAN; and SIEVE a. Thereby God tries and diſcovers what we are; toſſeth us up and down; ſeparates ſinners from the ſaints in the church; for what is the chaff to the wheat? Hereby ho fans and ſifts our hopes; for what is the chaff of vain imaginations to the comfortable oracles of Chriſt! Hereby he ſcatters families and nations before him, lighter than the ſmall duſt of the balance. It is a ſieve of vanity, as God therein ſhews mens emptineſs; ſets them one againſt another; and ſpreads deſtruction among the nations.—Lord, ſift thy choſen as thou wilt, none ſhall be loſt.

38. It is compared to GALL; and WORMWOOD b. How bitter and diſagreeable to nature! But, being mixed with mercy, how profitable it is to the ſaints! It kills our inward vermine of corrupt inclinations; it brings down our pride; purgeth off our filth; cures our ſpiritual barrenneſs and deadneſs; and enlargeth our appetite and deſire after Chriſt.—O the height, the depth, of the wiſdom and knowledge of God, who by gall and wormwood uſhers in ſweet Jeſus, and his glory, to my heart!

39. It is compared to a CUP, full of liquor c. God exactly meaſureth it out to men; and every one muſt take his ſhare. How often it maketh us ſtagger as drunken men, not knowing what to do; nor whither to go? How often it renders us ſtupid and enraged! How often it cauſeth us vomit up our ſhame, confeſſing our wickedneſs, parting with that which we had ſinfully gained; or pouring forth our blaſphemous rage againſt the DIVine Manager of all plagues! How often it is a cup of fury, proceeding from the revenging wrath of God! making men drunk with their own blood; ſtupified with their miſeries! How often it is a cup of trembling and aſtonishment, making us quake and faint at the thought of receiving, or of continuing to drink it!—Adored Redeemer, what a cup was thine! a cup of trembling, filled with wine of aſtoniſhment! a cup full [394] of the fury of the Lord, full of thine own blood! a cup deep as hell, and broader than the ſea! O how my heart is wonder-ſtruck! How melted to hear thee cry of it, The cup that my Father giveth me, ſhall I not drink it? to ſee the wring out the bitter dregs thereof, and drink them out for whom! for ME.

40. The afflictions of Chriſt and his people are called their BAPTISM a. Through theſe they are dedicated to God; put off their connections with ſin, and the mortality that attends it. How, Jeſus, waſt thou ſtraitened, till thy baptiſm was accompliſhed! How thy bowels heaved within thee, to find a vent in love, in ſighs in groans, in blood, in death, for men! for ME!—Heave all my powers; burſt thou mortal frame with love; with longing for my Chriſt.

41. The overthrow of nations or churches is repreſented as a rolling together the heavens; a turning the ſun into blackneſs; and the moon into blood, and cauſing the ſtars to fall b; to mark the ſhocking and fearful manner in which their frame is diſſolved and broken to pieces; their luminaries periſh; their idolatrous objects of worſhip are diſgraced; their magiſtrates and miniſters ejected, and barbarouſly murdered; their ordinances, laws, and ſtatutes, are aboliſhed.—Theſe, my Lord, ſhall periſh; but thou ſhalt endure: they ſhall be changed! but thou art the ſame, and thy years have no end.

42. The overthrow of nations and churches is compared to an EARTHQUAKE c. How terrible and deſtructive! How it makes mens hearts to fail and quake for fear! How dreadfully it rends aſunder the whole frame of government! How furiouſly and ſuddenly are magiſtrates, miniſters, and great men, theſe exalted and overtopping mountains, private perſons, theſe plain fields and uſeful rivers, thrown out of their reſpective ſtations and enjoyments!

43. The overthrow of a nation or church is likened to an HARVEST and VINTAGE d. Men being ripe in, and having filled up the whole meaſure of iniquity, which DIVine patience intended to bear with, God cuts [395] them off from their ſtanding. The wicked he caſts in bundles, or multitudes, into hell-ſire: the ſaints he either preſerves in life, or by death carries them home to himſelf. Ah! what pricking thorns, and blaſting whirlwind, do many then reap, as the puniſhment of their crimes!

44. Civil puniſhment is called a WHEEL brought over the wicked a; Alluding perhaps to ſome ancient method of torture; and in order to repreſent its eaſy execution, and bruiſing influence.

45. Church-cenſure is called a ROD b. It is intended to correct men for their ſin, and to reclaim them from it to Chriſt; and it is to be applied with tender affection, meekneſs, equity, and prudence.

46. Lets and impediments in the way of performing an enterprize, are called mountains; gates of iron and braſs; the ſea; the river Euphrates; and ſtreams of Egypt c. Becauſe they ſignally ſtop and hinder the execution of deſigns. But lie what will in the way of performing the promiſe, thy power, O Jeſus, ſhall remove it, in the time thereof: mountains ſhall leap aſide; ſeas and rivers ſhall dry up, at the rebuke of thy countenance.

CHAP. XI. Metaphors reſpecting human life.

1. HUMAN life is compared to a POST d. Night and day, it ſwiftly paſſeth forward; nor can any thing ſtop its progreſs one moment. Ye ſons of men, improve every moment thereof. Riſe early in the morning of it, to follow hard after God. Reſt on no preſent enjoyment. If you come not up to Jeſus, in due time, your eternal life muſt go for it.

2. It is compared to the FLIGHT of an eagle haſting to her prey e. With the utmoſt ſwiftneſs it paſſeth away, ſcarce leaving the marks where it hath been. [396] What years I have lived, are not lived, but loſt. What but veſtiges of folly and guilt are to be ſeen behind me!

3. It is compared to a FLOWER, or GRASS a. In our infancy and youth, how fair and beautiful! At JEHOVAH's pleaſure, how quickly are we cut down by untimely death! or withered by old age!—But ſhall not my life, hereafter, revive as the corn, and grow as the lily?

4. It is compared to a WAY and JOURNEY b. How much trodden! how conſtantly purſued! how quickly ended! My ſoul, while thou art in this way, agree with God. Let my whole way point towards eternal bliſs.

5. It is compared to a FEAST c. In it God giveth ſome a cup of conſolation and proſperity; to others he giveth bread of affliction, a cup of adverſity and wo. Whichſoever my Father giveth me, let me cheerfully drink it. If I am in Chriſt, my life is a continual feaſt.

6. It is compared to a valuable MERCHANDISE to be redeemed d. Eternal and unbounded felicity or miſery depends on every moment of it. By the enjoyment of God, every moment may be rendered more valuable than the whole earth. Senſible of its importance, deeply concerned that we have laviſhed ſo much of it on Satan, the world, and our luſts, we are to be doubly careful in improving the reſt.—My ſoul, how hath time lien heavy on thine hand! How often haſt thou been ſtraitened how to diſpoſe of it! How often by unneceſſary ſleep, by idle converſe, by vain and wicked devices, haſt thou murdered its moſt ſacred moments! are its few years too long to love Chriſt! too long, to prepare for eternity! too long, to ſecure the ſalvation of an immortal ſoul! Heareſt thou, my ſoul, what murdered moments witneſs againſt thee? Muſt my life go, for theirs! O dear-bought ſleep, if it coſt me a reſtleſs eternity in hell! O coſtly hour for drinking a bottle, if rapid with an eternal drinking of of unmixed wrath! O ill purchaſed hours for a ball, [397] horſe race, or ſtage-play, if they coſt me everlaſting fellowſhip in fire with the devil and his angels! O dear bought opportunity of an idle viſit, or onedifying chat, if it coſt me endleſs weeping, wailing, and gnaſhing of teeth! Will the momentary enjoyment of a ſenſual pleaſure, common to me with the beaſts, countervail the damage of unceaſing torment? Should I, by giving my heart, my care, my time, to the world, gain the whole of it, what will it advantage me, if I loſe my ſoul?

7. It is compared to SWIFT SHIPS a. How quickly it paſſeth away, and carrieth us into the ocean of eternity! And how many in it imagine every thing moving but themſelves! How often beſtormed, and brought to the brink of ruin!

8. It is compared to a SHPEHERD'S TENT b. Eternity apart, how mean it appears! how eaſily our lot therein is changed! How eaſily is life itſelf diſſolved and finiſhed!

9. It is compared to a WEEK or DAY c. Therein we are to be laboriouſly occupied, ſecuring our preſent and future felicity. Its duration is fixed; and, at the end thereof, we ſhall enter on the reſtful ſabbath of everlaſting happineſs, or fearful night of unceaſing miſery. My ſoul, do I paſs my days in the wrath of God? or in his fear?

10. It is compared to YESTERDAY, and a WATCH of the night d. Quickly, and often amidſt darkneſs, perplexity, and trouble, it paſſeth away, and cannot be recalled.

11. It is compared to a SPAN and HANDBREADTH e. How ſhort its meaſure! how preciſely fixed by God is its duration! and ought not its brevity and uncertainty to be ever before us!

12. It is compared to a TALE that is told f. How little uſeful impreſſion it maketh upon our minds! To how little purpoſe hath the paſt been ſpent! How little abiding ſenſe we have of what we do in it!

13. It is compared to a SLEEP g. How ſhort [398] and empty! How ſadly paſt, before we are rightly ſenſible of enjoying it! To how little purpoſe are we either pained or pleaſed in it! What multitudes therein never think a ſerious thought, nor beſtir themſelves to one good work!

14. It is compared to a DREAM a. How filled up with idleneſs and vanity! How many in it are employed in they know not what, nor for what end! How are their minds ſtuffed with empty imaginations, that they are, or ſhall be happy! that they are Chriſtians indeed, and are employed in good works! yet how all turns out vanity and vexation of ſpirit!

15. It is compared to the WIND b. How unſubſtantial! how ſwiftly, inſenſibly, and irreſiſtibly, it paſſeth away, and returns no more!

16. It is compared to a weaver's SHUTTLE c. With what rapidity do its moments run along! and at laſt, as a web, we are cut out of the world, by death!

17. It is compared to a CLOUD d. Notwithſtanding its promiſing appearances, how quickly is it ſpent! and to how ſmall account! How much driven away by the blaſt of DIVine wrath! It never returns; and with what terror, may many look thereat!

18. It is compared to a VAPOUR e. It, as it were, riſeth out of the earth. How extremely weak, frail, and fleeting! How toſſed to and fro with the leaſt breath of DIVine providence! How quickly it expireth almoſt as ſoon as it exiſts!

19. It is compared to a SHADOW f. O its emptineſs and uncertainty! how quickly it goeth away, and never returns! I hear of a time to be born, and a time to die; but of none to live. Why, Lord, ſhould I then boaſt of it?

20. It is called NOTHING g. It bears no proportion to the eternity of God; nor to the future eternity of men.—Be thou, O time, as nothing in mine eye; but let eternity be all in all. Look not, my ſoul, at the things which are ſeen, which are temporal; but at the things which are not ſeen, which are eternal.

CHAP. XII. Metaphors reſpecting opportunities of obtaining or doing good, which are the beſt part of human life.

[399]

1. OPPORTUNITY, or the ſeaſon of God's doing much for a perſon or people, and giving them eminent acceſs to receive his benefits, is called an HOUR a. Its period and duration are preciſely fixed by God. O how ſhort, when compared with eternity! And, at our infinite hazard, do we loſe a moment thereof, in vanity or wickedneſs.

2. It is called a DAY b. How fixed and ſhort! Only during the continuance thereof, the ſun of proſperity, or of ſacred inſpiration, ſhines upon us. Its morning is, when the mercy ſignally commenceth: Its noon is, when at its greateſt brightneſs: Its evening is, when it is at its finiſhing point; Ah, how is the day of goſpel-opportunity deteſted by multitudes, who hate its light becauſe their deeds are evil! How often is it beſtormed with trouble and perſecution! and beclouded with the riſe of error and deluſion! When it draws to a period, how the warming influence of the Sun of righteouſneſs, and his word, abates! what ſhadows of error, ignorance, and empty forms of religion increaſe! what faithful, laborious, and ſhining miniſters, are cut off, and ſucceeded by naughty ones! What dewy drops of DIVine judgment, ſpiritual and temporal, begin to fall! What ſpiritual drowſineſs! what cooling and abatement of love to God, and to one another! what wearineſs of religious exerciſe and ſpiritual watchfulneſs takes place! What contentious and bloody appearances do ſhowy profeſſors, theſe empty clouds, make in the church! What mountains of guilt, offences, and ſeparation, interpoſe between us and our all-glorious SUN! How gradually the light of knowledge and truth decreaſeth! how the windows of DIVine ordinances are ſhut, and diſregarded as uſeleſs! How eminent ſaints, theſe birds of paradiſe, drop their notes, and [400] retire to their heavenly reſt! and prophane owls, and other doleful creatures, men wicked and erroneous, boldly appear! To theſe tokens, what fearful night of wo ſucceds! When Jeſus, our bleſſed Sun, withdraws himſelf, how bulks the moon like world in our heart! ſtarry miniſters, with their artificial light of gifts and modes, are all in all. How fall theſe ſtars, and become earthly, ſenfual, deviliſh! What deceitful pretenders, as blazing meteors, fly! What dark ignorance; what bemiſting deluſion; what works of wickedneſs abound! what idle ſloth; what ſtill ſtupidity; what wandering and ſtumbling prevail! How unuſed and inffectual is the glaſs of God's word! How bolted are mens hearts to Jeſus the Lord!—O my ſoul, while it is called to day, hear his voice; harden not thine heart. Now is the accepted time; now is the day of ſalvation. Alas! the day is far ſpent, the night cometh, wherein no man can work. In Zion, a night is come; behold, it is come.

3. It is called a MORNING and DAY BREAK a. How pleaſant, and for a time growing, the ſhine of providential ſmiles or ſcripture light! How refreſhful the falling dew of God's favour, word, and Spirit! How kindly blow the cooling breezes, the north wind of conviction, and ſouthern gales of heavenly comfort! How boldly walk abroad the children of God, and early ſeek after him; while, as aſhamed, the wicked hide themſelves in obſcurity, or put on maſks of diſſimulation!

4. It is compared to a SPRING-TIDE b. Then Jeſus the Sun of righteouſneſs approacheth to us, in the offer and influence of his grace. Saints, thoſe fragrant and beautiful trees of righteouſneſs, grow and flouriſh. The ſavoury and medicinal flowers of grace and holineſs ſpring up in their heart and life. How ſweetly the Holy Ghoſt, the celeſtial turtle, beſpeaks our heart in the ordinances of the goſpel! How ſweetly the redeemed birds of paradiſe ſing forth the excellencies of redeeming love! Bleſſed period, when the winter-diſpenſation of Jewiſh ceremonies was finiſhed; when thouſands at once were gathered to their riſen Lord; [401] had their heart melted with his love; their darkneſs and ſhadows baniſhed; and were made to bloſſom as the roſe, and bring forth fruit unto God! Bleſſed period, when the winter cold and ſtorms, the floods, barrenneſs, and darkneſs of Heathen and Popiſh abominations; of general ſecurity and unconcern; or of legal fears of DIVine wrath, or awful feeling of his rod, are removed and finiſhed!

5. It is compared to a SUMMER a. How comely, fragrant, flouriſhing, and effective, profeſſors and ordinances, then appear! How faſt the redeemed, and their graces, ripen for the harveſt of death, and the wicked, with their ſins, for endleſs ruin! This, this, my ſoul, is the principal ſeaſon of time. In it work out thy ſalvation with fear and trembling. Work the work of God, by believing on his Son; or, at the end, be expoſed to everlaſting ſhame and contempt.

6. It is compared to a HARVEST b. How plainly calculated to relieve ſtarving ſinners with ſpiritual proviſion! How actively ought every man to beſtir himſelf in faith and holineſs! How carefully is every moment of it to be ſeized and improven! Chriſt's faithful labourers being few, how often, eſpecially when an apprehended ſtorm renders them more earneſt to gather ſinners to Jeſus, before it break; is their work heavy and laborious! In different periods, how different are the appearance and duration of this opportunity! How often, in this harveſt, is the increaſe much ſmaller than was at firſt expected!—If I waſte it in vanity and ſloth, what ſtarving winter of unceaſing vengeance awaits me!

7. It is called a YEAR; and the year of God's redeemed c. Every circumſtance thereof is regulary fixed in the purpoſe of God; and various are his appearances therein. Now he cauſeth his choſen to walk through winter, trouble, darkneſs, and perplexity; anon the ſpring tide from on high viſits them. Now they baſk under the ſummer-rays of the Sun of righteouſneſs; anon they are cut down, and gathered to the heavenly garner. O the wonders of love, grace, and mercy, [402] therein wrought for God's redeemed, in purchaſing, exhibiting, and applying redemption to them! Lift up thine head, my ſoul, theſe honoured periods of time are but the beginning of months. The everlaſting day and year of my redemption draweth nigh.

N. B. Moſt of the emblems in this chapter might be particularly applied to the apoſtolie, the reformation, and the millenial period of the church in general; or to the particular ſeaſon of ſpiritual deliverance, to a perſon or land.

CHAP. XIII. Metaphors reſpecting death.

1. DEATH is called the KING OF TERRORS a. Relentleſsly and irreſiſtibly, and as at pleaſure, it cuts off mankind, ſmall and great, poor and rich. What a terror to mighty potentates! to bold miſcreants! and not ſeldom to tender ſaints! The gates of death are near approaches to it. The firſt born of death is a ſtinged or painful exit, exhibiting or importing a double portion of its force or terror. If death ſeize me unprepared, there remaineth nothing but a fearful looking for of judgment, and fiery indignation. What though, through ignorance, ſtupidity, and ſelfconceit, I ſhould have no bands in it, I launch forth into eternal fire! I fall into the hands of an angry God! I leap blindfold into the horrors of damnation!—But, am I in Chriſt? Return then, O death, that I may look upon thee; where is now thy terror and thy ſting? To me, how deeply dipt! how richly deckt in blood DIVine? Sweet angel of my Father's love, ſent to convey me to his arms! Taſting a Saviour's love, I could launch ſucceſſive ſouls into eternity faſt as the moments fly!

2. It is compared to a WOLF b. How it preys upon mankind; cuts them off; and conſigns their bodies to the grave, to be the prey of vermine!

[403] 3. It is called a WARFARE a. With what arrows of pain and fear, it attacks mankind! With what perplexity, what ſtruggling of nature, thy uſe to oppoſe it! Nor is there any diſcharge in this warfare; no eſcaping of death. "It is appointed for men once to die, and after that the judgment."—Boldly war, my ſoul; it is with a conquered foe.

4. It is called a DEPARTURE b. By it we leave our worldly friends, and ſtations; and enter into the unſeen ſtate of endleſs miſery or happineſs. We leave our younger and equals on earth; and are gathered to our fathers; you ranſomed, to Abraham, Iſaac, and Jacob; nay, to God the Judge of all, and to Jeſus the Mediator of the new covenant; and you wicked, to your father the devil, and his angels. Chiefly in old age, the progreſs of this exit is as follows: the hands and arms, theſe keepers of the houſe, become weak, and tremble; the once ſtrong legs bow themſelves, and bend under the weight of the body, the teeth, which grind and bruiſe our food, rot, fall out, and loſe their power of chewing; the eyes, which as it were, look out at windows, become dim, and darkened; the jaws cloſe; the voice and breath become ſo low, as to be ſcarce diſcernible; foundneſs of ſleep ceaſes, every thing diſturbs it; the ears become dull; nor doth any ability or reliſh for muſic remain: the ſſighteſt labour becomes difficult and terrible; every thing, though light as a graſhopper is a burden; at laſt the nerves ſhrink; the veins, the arteries, the brain, and even the heart, that fountain of life, forbears to circulate the blood, that vital juice. Thus man goeth to his long home, the grave; and where is he!

5. It is compared to SOWING of ſeed c. By it our bodies are reduced to the earth; and, after a proper interval, ſhall they be raiſed up in the reſurrection; then, you ſaints ſhall flouriſh as an herb, and the earth ſhall caſt out her dead.

6. It is repreſented as the DISSOLVING of a houſe or tent d. Therein the earthly tabernacle of our bodies are, and often gradually, demoliſhed; and what [404] pain and fear often attend the downfal! Ah! how many have this houſe falling about their ears, while they know not whither to go! have no houſe eternal in the heavens!

7. It is compared to a FLOOD a. Gradually, ſpeedily, violently, irreſiſtibly, and often to their great terror, it carries men into the ocean of ETERNITY. Ah! how many have their ſandy foundation, their ill-founded hopes of everlaſting happineſs, overturned by it, and are carried into the depths of hell! Bleſſed Jeſus, thou art my ſure hope; no floods of death, no gates of hell, can prevail againſt thee; thou haſt ſwallowed up death in victory.

8. It is compared to REST b. It finiſheth mens enterprizes; makes them ceaſe from their worldly employ; and how ſweet and refreſhing to the labouring ſaint! Haſten, my ſoul, to this reſt, that the Lord may deal bountifully with thee. Thrice eaſy death! thrice eaſy grave, if I lie in his arms! There ſhall I reſt from my ſins, my burdens, my labours; there ſhall every wicked one ceaſe from troubling, and toſſed I, as a ſhip at anchor, lie at reſt.

9. It is compared to SLEEP c. Thereby the bodies of the ſaints reſt in hope, while their ſouls are occupied in the high praiſes of our God; the bodies of the wicked reſt from labour in the priſon of the grave, while their ſouls are tormented in hell. Lo! how theſe die in the midſt of their work! thoſe not till it be ended! Theſe, ſore againſt their will! thoſe, cheerfully! Theſe multitudes, on the brink of Tophet; thoſe, in Jeſus' arms, far from danger. None ſhall for ever continue under the power of natural death, but in the reſurrection be awakened; "ſome to everlaſting life, and ſome to everlaſting ſhame and contempt."

10. It is compared to DARKNESS d. It hides men from the view of the world. And alas! what terror, perplexity, and confuſion often attend it! How many it conveys to infernal and utter darkneſs, where there is weeping, wailing, and gnaſhing of teeth!

[405] 11. It is compared to SILENCE a. It finiſheth our converſe with men; huſheth all our noiſe and buſtle on earth; makes our remembrance to ceaſe in this world,—My ſoul, be now ſilent before the Lord; be ſtill and know that he is thy God: ſo ſhall I with joy deſcend to the houſe of ſilence.—When death hath loſt his ſting, how kind! how ſoft his cold embrace! how gladly would I ruſh into his arms!

12. The death of the wicked is repreſented as a DRIVING or HURLING AWAY b. How violently, involuntarily, and with infinite danger, are they forced from their preſent enjoyments, and furiouſly caſt into everlaſting damnation! and alas! driven away in their wickedneſs, reigning in them, and charged upon them, to ſuffer the vengeance of eternal fire!

CHAP. XIV. Metaphors reſpecting the reſurrection.

1. THE reſurrection is compared to a MORNING, and DAY-BREAK c. It ſucceeds the cold dark night of time and death. How much deſired and expected by watchful ſaints! What darkneſs of carnal ſecurity will immediately precede it! With what ſtriking tokens will it be uſhered in! What full diſcovery it will make of our thoughts, words, and deeds! How undeſired and terrible to wicked angels and men! How gladly would they hide themſelves, and flock to their dens; but cannot! How brightly ſhall Jeſus, our eternal Sun, ariſe in the clouds! How alertly ſhall mankind leap from their ſepulchral beds! How ſweetly ſing the ſaints, theſe birds redeemed! How glorious the aſpect of the earth! How wide our proſpect, from eternity to eternity!—Watch for it, my ſoul, more than they that watch for the morning.

2. It is compared to an AWAKENING out of ſleep d. Then ſhall the loud trump of God rouſe the nations from the ſleep of death; cauſe them ariſe and come to [406] judgment. Then ſhall every dream of error and vain imagination appear, in its emptineſs and vileneſs. Then ſhall mankind be ſtruck with univerſal concern. Then ſhall ſome awake with joy and gladneſs; others with trembling and horros.—How precious, O Jeſus, are the thoughts thereof to my ſoul! for what time ſoever I awake, I ſhall be with thee: I ſhall behold thy face in righteouſneſs, and be ſatisfied with thy likeneſs. How often I now awake with nought, but ſin, but earth, in all my thoughts! But then my faults, my luſts, ſhall wake no more. I ſhall waken full of glory, full of God. Hark, my ſoul, the trumpet ſounds, Ariſe, my love, my fair one, and come away.

3. It is compared to the REVIVING and FLOURISHING of vegetables in the ſpring a. O the then bleſſed influence of the Sun of righteouſneſs! His viſage ſhall be no more marred; nor his virtue intercepted. Not one bewintered careleſs heart ſhall be found in creation; thouſands long dead, ſhall now revive, ſpring up, and appear in their proper form. How Jeſus, and his flowery nations, deck the earth! How our bones ſhall flouriſh as an herb! No more ſhall his temple, our body, lie withered, and in ruins; but riſe in the ſuperexceeding bloom of beauty, like unto his glorious body.

4. It is compared to the QUICKENING of very dry bones b. By the breath of the Almighty, ſhall the dry duſt, the rotten carcaſes, and withered bones of all generations, be, with DIVine care, collected, each particle to its proper body, quickened, reanimated, brought out of their graves, and ſiſted at the judgment-ſeat of Chriſt. May I now have part in the firſt reſurrection, that over me the ſecond death may have no power. May I, like Jeſus, be declared a ſon of God with power, in my reſurrection from the dead.

CHAP. XV. Metaphors reſpecting the day of judgment.

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1. THE ſeaſon of the laſt judgment is called a DAY a. It is a DIVinely fixed period. What amazing diſcoveries of God's perfections purpoſes, and word; and of the diſpoſitions, ſtates, and lives, of angels and men, ſhall be then made! What important and extenſive work ſhall be thereon performed! The dead ſhall be raiſed, the living changed, the world judged; the wicked ſhall depart into everlaſting puniſhment, and the righteous into life eternal; the earth, and the works therein, ſhall be burnt up!—O great day, honoured with the appearance of the great God! O great centre of eternity! great joy of ſaints! great terror of reprobates! O dark, gloomy, and terrible day to the wicked! What lively bright horror ſhall ſtare through their eye-lids! What ſcreams to the hills and mountains ſhall proceed from their now prayerleſs lips! for the great day of his wrath is come; and who ſhall be able to ſtand.

2. It is compared to a REAPING TIME; a HARVEST-DAY b. What great and important buſineſs ſhall be done thereon! How univerſally ſhall all nations be gathered, and ſettled on a new bottom! How completely ſhall the wicked be ſeparated from the righteous and by multitudes caſt into hell-fire, to reap the fruit of their wickedneſs! With what enrapturing pleaſure and gladneſs ſhall the redeemed reap the fruit of JEHOVAH's promiſes, and receive the all-gracious reward of every good work! How triumphantly ſhall they enter into God's barn of everlaſting glory and reſt! It is thine, O Jeſus, and thine, O ſaint, to go forth weeping, bearing precious ſeed, and to return rejoicing, bring your ſheaves with you. Go, my ſoul, into the houſe of mourning, rather than the houſe of mirth. They that ſow in tears, ſhall reap in joy.

[408] 3. It is compared to a DAY OF ASSIZE or ACCOUNT a. Pompouſly then ſhall Jeſus, our appointed Judge, ſit down on his awful bench, call, and in proper order ſiſt before him all nations, and exhibit the moſt exact repreſentation of their caſe. The ſaints being acquitted, ſhall be his aſſeſſors in judging others; the wicked ſhall be arraigned, and their guilt fully evinced. Then every thought, word, and deed of the children of men, muſt be accounted for; and upon clear manifeſtation of their ſtate and conduct, ſhall juſt ſentence and immediate execution proceed.—Great Judge, I kiſs my lips, that I can give a right anſwer; It was exacted, and thou anſwereſt it: all my faults were thine.

4. It is compared to a MARRIAGE-DAY b. After ſpiritual betrothing in the council of peace, and in effectual calling; after extenſive preparation, and abundant longing for the event, ſhall Jeſus, with all his ranſomed, in the higheſt raptures of joy and love, in all the pomp of glorious apparel, before angels and men, be ſolemnly declared eſpouſed one to another; and in conſequence thereof, for ever obtain the moſt ſplendid feaſt, on all the fulneſs of God, on the new wine of everlaſting love, and the mutual enjoyment of one another.—Write on thy heart, my ſoul, Bleſſed are they which are called to the marriage ſupper of the Lamb. O when ſhall the union of mingled elements be diſſolved, that my relation to Jeſus may be all in all!

5. It is compared to a DAY of COROMATION and TRIUMPH c. The enemies of Chriſt and his people being now fully ſubdued, he ſhall publicly appear, wearing his many crowns of glory and honour; and oblige his enemies to confeſs his univerſal and rightful authority. Thus ſhall it be done to the man whom God, whom my ſoul, delighteth to honour. Then ſhall you, redeemed, be DIVinely proclaimed kings and prieſts unto God, and with joy and ſhouting, crowned with endleſs glory, life, and righteouſneſs.—Run, my ſoul, to receive this incorruptible crown. In fighting the good fight of faith, [409] be thou faithful unto the death, and he ſhall give thee a crown of life. O how my heart ſprings forth to meet his burning chariot-wheels, and longs to ſee creation all in flame!

CHAP. XVI. Metaphors reſpecting this world.

1. THE world is compared to a WOMAN a Its aſtoniſhment and grief, denote the fearful wickedneſs committed, or judgments executed in it: Its groaning and travailing in pain, and expectation of the glorious liberty of the ſons of God, mark how dreadfully the irrational creatures are abuſed by ſinners, and how they ſuffer for our ſake. Their clapping hands, ſhouting, ſinging, or rejoicing, denote the glorious works of God done on earth, and the abundant reaſon which ſaints have to expreſs their joy and gladneſs.

2. It is compared to a SEA b. What noiſe, diſquiet, diſorder, and danger prevail in it! What rocks! what whirlpools! what ſnares abound! what multitudes of unreaſonable men live and devour one another! O the ſtorms that blow on it, and daily waſh out its inhabitants upon the ſhore of ETERNITY! What mire and dirt it daily caſteth forth! What ebbing and flowing of our circumſtances are obſervable in it! It is but a dead ſea. Its human inhabitants are dead in treſpaſſes and ſins; nor can all its enjoyments be one morſel, to a living, a heavenly ſoul.

3. It is compared to a WILDERNESS c. How ſolitary, deſtitute of the comfortable preſence of God! How barren! affording nothing to nouriſh or refreſh our ſoul! How dangerous! the moſt pleaſant inviting places and conditions, reſembling Lebanon, Amana, Shenir, and Hermon, are but lions dens, and mountains of leopards; the lodging of Satan, and his deſtructive [410] ſnares and agents. How often thunderſtruck, and beſtormed by the judgments of God! How devoid of a right way to happineſs! and filled with falſe and dangerous paths! How overſpread with briers and thorns, of wicked men, and of ſinful entanglements! How bemiſted with fogs of ignorance, perplexity, deluſion, and crimes! How unſettled, troubled, and fearful their caſe, who dwell therein! and have it for their portion! Bleſſed be the Lord, who hath cauſed rivers of goſpel-ordinances and influences, to break out in the wilderneſs, and ſtreams in the deſart; hath therein planted his ranſomed trees of righteouſneſs; hath opened a high way, a way of holineſs, Jeſus and his law, for the redeemed to walk in; hath cauſed an handful of corn, a little of his word, ſown on tops of mountains, upon moſt unpromiſing places and perſons, to bring forth abundance of good fruit; hath built a city, whoſe citizens abound; and who will make the wilderneſs to bloſſom as the roſe; to poſſeſs the excellency of Carmel and Sharon; the whole earth being filled with the knowledge of the Lord, as the waters cover the ſea.

4. It is compared to a FIELD a. How extenſive and large its boundaries! What perſons and things, moſt DIVerſified in form and circumſtances, grow up in it! How intermixed are ſaints and ſinners! JEHOVAH owns and inſpects it; many uſeful providences and ordinances he beſtows upon the people of it; and at laſt reaps it by death and judgment. How expoſed to inroads of Satan! Ye ſaints, it is your field of battle, where you war with the dragon, and fight with principalities and powers. Any part of it being rendered a "portion of foxes, a habitation of dragons, of wild or ſolitary beaſts, or a place of breeding of thorns and nettles," denotes. that it is bereaved of its human inhabitants, and turned into a deſart.

5. It is compared to an INN b. Here we have no continuing city, no fixed property. One generation cometh, and another goeth away. Expect nothing in it, my ſoul, but mere neceſſaries; having food and raiment, let me be therewith content.

CHAP. XVII. Metaphors reſpecting the ſtate of glory in heaven.

[411]

1. IT is called an INHERITANCE a. We receive it, not as purchaſers thereof by any work of ours, but as heirs of God, and joint heirs with Chriſt; as the ſons and daughters of Jeſus, who purchaſed it with his blood. And oh all comprehending, pleaſant, incorruptible, and undefiled inheritance of the ſaints in light, in which we inherit all things! are filled with all the fulneſs of God! enjoy Godhead, in the face and perſon of Jeſus Chriſt, to the utmoſt ſtretches of our wiſh! But will God in every deed make me, an unmatched heir of wrath, meet to be a partaker of the glory of his inheritance in the ſaints! Was it purchaſed with the blood; is it diſponed in the teſtament, and ratified to me by the death of the Son of God! Hath he, by his interceſſion, ſued out my right to it! Hath he, by his Spirit, infeoffed me therein!

2. The heavenly ſtate is called a BETTER COUNTRY b. O its vaſt extent! O its rich product! its manifold accommodations! its unnumbered inhabitants! Nor ſin, nor Satan, nor trouble, nor any bad thing of this world, is there found; but every thing good is for ever enjoyed in its higheſt perfection! There God ſhall be our ſole monarch; Jeſus our ſole miniſter of rule and direction! DIVine perſons, holy angels, and juſt men made perfect, our ſole companions; Jeſus' palace and throne, our only reſidence; JEHOVAH's everlaſting fulneſs, and love, our ſole fountain and ſea; the DIVine Spirit, with his immortal joys, our only rivers and ſtreams; Jeſus our ever preſent all acceſſible, and all bearing tree of life; unblaſted, ten thouſand fold glory, our only crop; God and the Lamb our only light, our unclouded, our unſetting ſun; the unvailed face of an incarnate God, our only oracle and ordinance; God in him, our only proviſion, our only treaſure; full conformity [412] to God, our conſtant attainment, our common aſpect; baſking in the rays of his love, and rapturous acclamations of praiſe, our only employ; DIVine righteouſneſs, brighteſt glory, denoting purity, victory, peace, and prieſthood, our white, our only raiment; endleſs honour, life, and righteouſneſs, our untottering crown. O happy land, where is no ſickneſs, ſorrow, pain, death, or curſe! but holineſs reigns, felicity overflows, and God is all in all! Am I to be for ever there! Are theſe eyes, now ſo intent on vanity and vileneſs, for ever to ſee God as he is! my God, and mine exceeding joy! Are theſe feet now ſo ſwift to ſhed blood, for ever to follow the Lamb whitherſoever he goeth! Is this mouth, now ſo full of curſing, and bitterneſs, for ever to be filled with the high praiſes of him that loved me, and gave himſelf for me! Is this heart, now ſo filled with all unrighteouſneſs, to be for ever extended, and filled with all the fulneſs of God! Am I, now altogether as an unclean thing, to lie for ever in the immediate embraces of Godhead, and be perfect as my Father which is in heaven is perfect!

3. The heavenly ſtate of glory is compared to a KINGDOM; a PALACE, and THRONE a. Here JEHOVAH, Jeſus, and his ranſomed ones, in their proper order, for ever reign! angels are the honorary retinue! they and ſaints the celeſtial hoſts! Perfect holineſs in every will, is the law; unceaſing hoſannas, the mirth. Here God, the univerſal monarch, is immediately enjoyed; the victories of his love for ever celebrated, and his unſearchable riches laid out to common uſe. Here, for ever reign inexpreſſible glory, honour, harmony, order, peace, and liberty; and all things and perſons are filled with God, as their ALL IN ALL. The face of God's throne is the viſible heaven, which, as a curtain, vails from mortals the unſeen glory thereof.

4. It is called a CITY which hath foundations; and the NEW JERUSALEM b. How DIVinely built! How aſtoniſhing its order, compactneſs, comelineſs, ſafety, government, and privileges! How numerous, and joined [413] in love, the inhabitants! What viſion and perfect poſſeſſion of peace and happineſs are there! God and his ſalvation are the precious, durable, and defenſive wall thereof. His perfections, purpoſes, and the perſon and office of his Son, as exhibited by the apoſtles, are the twelve jewelly foundations thereof. Chriſt, the pearl of great price, as preached to all the ends of the earth, is the twelve gates thereof. Its fourſquare form denotes the ſelf conſiſtency, comelineſs, and duration thereof. God's perfections and purpoſes are the ſupporting golden pavement thereof; and the ſaints holineſs is the pavement which they, by undervaluing, tread under their feet. God and the Lamb are the ſun, light, and temple thereof. The ſea of glaſs, mingled with fire before the throne, is Jeſus' bleeding love, his heart-inflaming and ſupporting righteouſneſs. The ſeven lamps beſore the throne, and the river of life, clear as cryſtal, proceeding out of it, are the Holy Ghoſt, in his DIVerſified, illuminating, and refreſhful influence. The tree of life, on either ſide of the river, is the every-where preſent Jeſus, as the ſource of our happineſs and vigour. Nothing ſhall enter into it that defileth; but there DIVine perſons ſit enthroned; and thither the tribes of God, the ſaved nations, go up to celebrate their endleſs feſtival: thither theſe kings carry all their glory; their grace attends, and their good works do follow them.—O when ſhall I enter in, by the gates, into the city!

5. It is called PARADISE, and compared to the garden of Eden a. Being DIVinely planted, it affords all things good for food, and pleaſant to the eye. Here is Jeſus, the Roſe of Sharon, and Lily of the valley, the Plant of renown, the unforbidden tree of knowledge, and unguarded tree of life. Here runs the bleſſed river of life, that for ever refreſheth and raviſheth angels and men. Here flouriſh all the promiſes, and all the ranſomed plants of the Lord. Here no ſerpents lurk; there is no freedom of will to evil. And we are without ſpot and blemiſh, faultleſs before the preſence of God, with exceeding joy.—This is my reſt, here will I ſtay, for I have deſired it.

[414] 6. It is repreſented as a HOUSE eternal; not made with bands; and a GARNER a. Being DIVinely erected, framed, furniſhed, and prepared, it endureth for ever, and comprehends the moſt abundant ſafety, ſecrecy, glory, and happineſs. Thither wilt thou, O Jeſus, tranſport all thy good wheat, thy ranſomed friends, and preſerve them uncorrupted, raviſhed, and comely.

7. It is called a TREASURE b. How inconceivably rich and valuable! in time how unknown! But how comprehenſive! how ſupporting! emboldening! and heart-attracting, to him who hath it! My ſoul, cover earneſtly this beſt thing; dig for it more than for hid treaſures: and where my treaſure is, ſecured by the promiſe, by the care of JEHOVAH, there let my heart be.

8. It is repreſented as PEACE and REST c. O the profound and unceaſing quiet thereof! Peace, harmony, and love, reign in every breaſt. Here the covenant of peace, and its reſtful bleſſings, are enjoyed in the higheſt perfection. Toilſome labour is no more; but our endleſs employ of contemplation, love, wonder, and praiſe, is unmixed pleaſure. Here want is neither felt nor feared; no enemy is to contend with, or danger to come near us. But the work of Jeſus' righteouſneſs is peace, and the effect of it. quietneſs and aſſurance for ever. His people ſhall dwell in a peaceable babitation, and in quiet reſting-places. Haſten, my ſoul, to this reſt, that remaineth for the people of God; for the Lord ſhall deal bountifully with thee.

9. The heavenly felicity is called GLORY; and an EXCEEDING WEIGHT of glory d. O its brightneſs and dazzling excellency! What glory is within! what glory on! and what glory all around us! What views of God in his brightneſs! of Jeſus in the glory that the Father hath given him! How ſhall we be wrapt up, and tranſformed into glory, when our vile-body is made like to his glorious body; when the Lord is our everlaſting light; and our God our glory!—Stop, my ſoul; floods of glory check my thought; bright rays of holineſs, of wiſdom, of juſtice and mercy, beat ſweet confuſion on [415] my view!—O how contrary this to, and far exceeding our deſerts! how far it exceeds our preſent hopes and conceptions! Nor, without tranſcending addition to our ſtrength, could we ſubſiſt under its raviſhing pleaſure and brightneſs!—My God, is it THIS which my afflictions work for me? ſend me then, as many, and as heavy ones, as thou wilt.

10. It is called the JOY of the Lord a. There God is the matter of our joy; and our gladneſs approacheth as near as poſſible to his; and eſpecially to that of Chriſt as Mediator. With what tranſporting pleaſure, ſhall we think of the hell which we have eſcaped! of the troubles and temptations which we have overcome! of the holineſs and everlaſting felicity which we have obtained! With what pleaſure ſhall we behold our bleſſed companions, and hear the unceaſing hallelujahs! With what joy ſhall we recount the deeds, and behold the glory of our DAY'S-MAN, that MIRACLE of wonders! that COMPEND of all things! that BEAUTY, HONOUR, and TRIUMPH! nay, ECLIPSER of the glory of creation! that MARROW of our love! LIFE of our joys! FOUNTAIN of our comfort! and CENTRE of our hearts! that RAVISHMENT of angels and men! that DELIGHT of JEHOVAH! and BRIGHTNESS of the Father's glory! that everlaſting EXCELLENCY and JOY of all generations. O could my ſoul leap out, and drop her duller clay! ſcarce ſhould a harp above aim at a ſweeter or a higher ſong.—Hoſanna to the Son of David; Hoſanna in the higheſt.

CHAP. XVIII. Metaphors reſpecting hell.

[416]

1. HELL is called a LAKE that BURNS with fire and brimſtone a. Here men, like the ancient Sodomites, are conſtituted monuments of DIVine vengeance. Here every power of their ſoul, every member and ſenſe of their body, is tormented in the flames! Here, ye children of diſobedience, ſhall your luſts for ever rage in deſire, and find nothing to ſatisfy them! no not a dry morſel; no not a drop of water to cool the tip of your tongue. When the arrows of the Almighty ſtick faſt in you; when the laſhes of conſcience torment you; when devils inſult, and conſcience upbraids you, for throwing away your heavenly birthright, your God, and your glory; for incurring the vengeance of eternal fire, for an empty ſip of polluted joy; with what anguiſh ſhall you bewail the infinite, the irrecoverable loſs! with what horror ſhall you behold the frowns! with what envy, hatred, and malice, ſhall you tremble under the hand of an angry God!

2. It is compared to TOPHET b, a valley near Jeruſalem, where the Jews burnt their children to Molech, and the angel ſlew 185,000 Aſſyrians in one night. How near to the heavenly Jeruſalem is the ſtate of the damned! with what infuriated rage, madneſs, and anguiſh, they behold the happineſs which they once deſpiſed! How terrible their torment! how horrid their outcries!—Alas! who ſhall live when the Lord doth this!

3. It is compared to a BURNING FIERY FURNACE, that cannot be quenched c. How terrible its appearances! How exquiſite and univerſal its torments! how painful and penetrating! And O ſhocking thought, [417] FOR EVER! Ye ſinners in Zion be afraid; let fearfulneſs ſurpriſe the hypocrites. Who among you ſhall dwell with devouring fire! who ſhall dwell with everlaſting burnings! While there is hope, flee, flee from the wrath to come. New is the accepted time; now is the day of ſalvation. God having raiſed up his Son Jeſus, ſends him to bleſs you, in turning you from your iniquities. But if he is rejected, how ſhall every offer of him, like oil, enrage the flames upon you, and, like ſerpents, for ever inwardly ſting you!

4. It is compared to a PRISON a. Here tranſgreſſors are for ever ſhut up to the fury of Almighty God; are expoſed to the moſt ſhocking diſgrace and contempt; ſink under guilt and condemnation; have no reſt, day nor night, but are tormented with the devil and his angels. You minions of gaiety, conſider the iſſue of your madneſs; FOR EVER, if mercy prevent not, God's unmixed wrath ſhall be your drink, your food; the howlings of the damned your muſic; enraged fiends your inſeparable companions.

5. It is called a BOTTOMLESS PIT b. How inconceiveably dreadful, and durable, is the miſery thereof! Amidſt what inexpreſſible conſternation and deſpair, do its inhabitants for ever ſink into deeper ſcenes of torment and miſery.

6. It is repreſented as UTTER DARKNESS; and BLACKNESS OF DARKNESS c. In it there is no glimmering of patience, mercy, or hope; but endleſs wickedneſs, perplexity, anguiſh, torment, and terror.—Kiſs now, my ſoul, the Son of God, leſt he be angry, and I periſh from the way.

7. It is compared to a STORM d. O the violence, irreſiſtibleneſs, and unſupportableneſs of DIVine wrath, raining upon them ſnares, fire, brimſtone, and an horrible tempeſt! Ah! how their ſouls tremble at the thunder-claps of vengeance! and are toſſed by the fury of Almighty God!

8. Infernal torments are compared to SALT e. Ah! how painful, penetrating, and permament! How powerfully [418] are the damned ſupported in exiſtence under them! How exquiſite their ſenſation of them! But ſtop, my ſoul, theſe doleful ideas;—How great his LOVE, who bore my hell for me! Being ſhed abroad in my heart, let it be a killing ſalt to every luſt; a conſuming fire to every corruption. God forbid, that ſin which digged, which kindled, my Saviour's hell of wo for me, ſhould be my pleaſure, or my jeſt!

FINIS
Notes
a
1 Cor. xi. 3. John xiv. 2 [...].
b
Pſal. lxviii. 1. Ezek. xiv. 28.
c
Dan. ix. 17.
d
Heb. iv. 13. Deut. xi. 12. Pſal. xxxi. 8. and xviii. 8. Amos ix. 4. Iſ. iii. 8.
e
James v. 4. Pſal. x 17. and cxxx. 2.
f
Pſal. xviii. 8. Iſ. lxv. 5.
g
Deut. viii. 3. Iſ. xi. 3. and xxx. 27.
h
Jer. xviii. 17. Iſ. xxxviii. 17.
i
Exod. xxxiii. 23.
k
Jer. xxxii. 17. Exod. xv. 16 Pſal. xxxi. 6.
l
Pſal. xxx. 6. Song ii. 5. Exod. xv 6.
m
Pſal. cx. 1. 5.
n
Iſ. xl. 12. Prov. xxx 4.
o
Lev. xxvi. 11. Jer. xxxii. 39. 40.
p
Gen. vi. 6 and viii 21. Jer. xix. 5. and xxxii. 41.
q
Iſ. lxiii. 15
r
Pſal. lxxvi. 11. John i 18.
ſ
Iſ. lxvi. 1. and lx. 13. Pſal. lxxvi. 3.
t
Pſal. civ. 31. Deut xxviii. 9.
u
Pſal. v. 4.—6. and vii. 10. Jer. ix. 9.
v
Iſ. lxiii. 20. Ezek. vi. 9.
w
Judg. x. 16.
x
Gen. iv. 6. 1 Sam. xv. 26.
y
Exod. xx. 6. Zech. i. 14. 15.
z
John xxi. 17. Matth. vii. 23. Gen. xxii. 12.
a
Jer. xxix. 11. Iſ. lix. 8.
b
Gen. iii. 9.—13. and iv. 10. and xviii. 21.
c
Pſal. cxxxvi. 23. and xxv. 7. Rev. xviii. 5.
d
Pſal. lxxix. 8. Heb. viii. 11.
e
Pſal xiii. 1. and ix 18.
f
Iſ. v. 26. and vii. 18.
g
Gen. ii. 7. Ezek. xxi. 31. Iſ xi. 4.
h
Pſal. ii. 4. Prov. i. 26.
i
Prov. i. 22. Iſ. xlii. 13. Mic. vi. 9.
k
Gen. i. 3. Exod. xx. 1. Pſal. lxxxv. 8. 2 Sam. xxiii. 3. Pſal. ii. 5.
l
John. xvi. 9. Iſ. xvii. 1 [...]. Pſal. civ. 7.
m
Pſal. cv. 16. Rom. iv. 17. Heb. v. 4. and iii. 1.
n
Iſ. v. 6.
o
Iſ. xlv. 11.
p
Pſal. iv. 1. and v. 1.
q
Pſal. xxviii. 1.
r
Lam. iii. 8. Mal. ii. 3.
ſ
Pſal. lvi. 8. Dan. v. 28.
t
Judg. ii. 14. Pſal. xliv. 12.
u
Iſ. lv 1.
v
Deut. xxxii. 6. 2 Pet. ii. [...]. 1 Cor. vi. 19.
w
Iſ. xlviii. 11. 1 Pet. i. 19.
x
John v. 17.
y
Exod. xxxi. 17. Iſ. xix. 4.
z
Pſal. cxxxii. 14.
a
Rev. vii. 17.
b
2 Kings xxi. 13
c
Job. xxxv. 8.
d
Job. v. 18.
e
Hoſ vi. 1.
f
Pſal. xviii. 32.
g
Pſal. cxlvi. 7.
h
Iſ xlv. 1. Job. xii. 18.
i
Pſal. cxlv. 16.
k
1 Cor. xv [...]. 9.
l
Acts xiv. 29.
m
Acts xvi. 14.
n
Rev. iii 20.
o
Iſ. xlii. 6. and xlv. 1.
p
Gal. iii. 22. Rom. xi. 32.
q
Job xii. 14.
r
Pſal. xvii. 3.
s
Iſ. xxxviii. 13.
t
Amos ix. 9.
u
Iſ. xxx. 28.
v
Iſ. iii. 17. and vii. [...]0.
w
[...]z [...]k. xxiii. 26.
x
Deut. xxix 20.
y
Iſ. xxv. 8.
z
Prov. i. 24. Iſ. xliv. 3. 4. 5. Pſal. lxxix. 5. 6.
a
Hoſ. vi. 5.
b
Iſ. xxxiv. 11.
c
Pſal. xlvi. 4. Pſal. cxlv. 14.
d
1 Sam. xxv. 29.
e
ibid.
f
Pſal. lxxviii. 50.
g
Iſ. xlix. 1.
h
Iſ. xl 12.
i
Prov. xvi 2.
k
Iſ. xxvi. 7. Pſal. v. 1. Job xxxi. 6.
l
Zeph. i. 12.
m
Iſ. xliv. 21.
n
Exod. xxxii. 32. Rev. xxii. 18.
o
Pſal. lxxxviii. 5.
p
Iſ. lxv. 6. and xlix [...]. 16.
q
Job xiii. 26.
r
2 Cor. iii. 3. Jer. xxxi. 33.
s
Luke x. 20. Rev. xiii. 8. Pſal. ixix. 28. Iſ. iv. 3.
t
Rev. xiii. 12. and xiv. 1.
u
Pſal. lvi. 8.
v
Zech iii 9.
w
Pſal. x. 15. and lviii 6. H [...]ſ. i. 5.
x
Iſ. xxxvii. 29.
y
Matth. iii. 2. Jer. xv. 7.
z
Pſal. lxxvi. 1.
a
Iſ. xiv 23.
b
Rom. xvi. 20.
c
Iſ. liii. 4. 10.
d
Job xxxvii. 7.
e
Job xiv. 17.
f
2 Cor. i. 23. Rev. vii. 3.
g
John vi. 27.
h
Pſal. xviii 16. John vi 44. Song i. 4.
i
Lam. iii. 66. Prov. xiv. 32.
k
Job. i. 10. Lam. iii. 9.
l
Pſal. lxxx. 12. and lxxxix. 40.
m
Lam. i. 5.
n
Pſal. x. 11. and lxxxiv. 9. Numb. xvi. 1.
o
Gen. x. 9. 2 Kings xvi. 30. Gen. iv. 16.
p
Pſal. x. 16.
q
Exod xix. 18. 25. 41. Hoſ. ix. 4.
r
Pſal. civ. 32 and cxliv. 5.
s
Pſal. xliv. 23. 24. Numb. x. 36. Pſal. lxviii. 1.
t
Pſal. xliv. 23. 24. Numb. x. 36. Pſal. lxviii. 1.
u
Exod. xx. 24. Gen. xxi. 1. Pſal. xvii. 3 Iſ. xxvii. 1.
v
Lev. xxvi. 17. Gen. xlvi. 4.
w
Lev. xxvi. 24.
x
Pſal. xiii. 26.
y
Iſ. lxiv. 1. Gen. xi 5. 7.
z
Gen. xxxv. 12.
a
Hoſ. v. 15. Iſ. xxvi. 21.
b
Pſal. vii. 7.
c
Pſal. vi. 4. 5.
d
Pſal. xiii. 1. Lam. iii. 44. Pſal. x. 1.
e
Pſal. xviii. 10.
f
Iſ. xix. 1.
g
[...]uke xv 20. Pſal. x [...]iii. 10.
h
Mic. vii. 18.
i
Amos vii. 3. and viii. 2. Hoſ. x. 11.
k
Ezek. xx 6.
l
John iv. 23. Pſal. cxix. 176.
m
Gen. x [...]iv. 16. Exod. xx. 6.
n
Pſal. xxi. 8.
o
Pſal. lxxxix. 20.
p
Pſal. xiv. 7. 2 Cor. i. 21.
q
Gen. xxii. 1.
r
Matth. vi. 13. Exod. vii. 3. Ezek. xiv. 9. Rom. xi. 8.
s
Jer. vi. [...].
t
Iſ. xiiii. 24.
u
Iſ. xliii. 24. Gen. vi. 6. Am [...]s ii. 13.
v
Pſal. cxxxix. 7. Pſal. xxiv. 3. Gen. iv. 16
w
Heh. iv. 16. M [...]tth. v. 34.
x
2 Cor. v. 19. Iſ. lvii. 15. Pſal. cxv. 3.
y
Iſ. lxvi. 1. Pſal. cxix. 5.
z
Pſal. cix. 31.
a
Pſal. ii. 4. and. xx [...]x. 10.
b
Deut. xxxii. 40. Ezek. xx. 5. 6.
c
Pſal. xviii. 46. Jer. x. 10.
d
Dan. vii. 9. Pſal. lxxvii. 10.
e
Pſal. xciii. 1. and civ. 1. 2. Iſ. li. 9. and lix. 17.
f
Iſ. lix. 17. 18.
g
Pſal. xxxv. 23. Lam. ii. 4. Deut. xxxii. 41. Hab. iii. 11. Pſal. xlv. 3. 5.
h
Pſal. xvii. 13. 14.
i
Pſal. xxxv. 2. and lx. 4.
k
Pſal. xxiii. 4. Mi [...]. vii. 14. Pſal. ii. 8. 9. Iſ. x. 5.
l
Pſal. lxxv. 8.
m
Rev. xiv. 10. N. B. In Canaan wine was mixed with ſpices, to render it ſtrong, Song viii. 2. in Greece, wine was mixed with water, to render it weak.
n
Pſal. lxviii. 17. Iſ. 19. 1.
o
Pſal. lxv. 11.
o
Phil. iv. 19.
p
Deut. xxxii. [...]4. and xxviii. 12.
q
Iſ. xxxi. 9.
r
Deut. xxxii. 9.
s
Numb. xxviii. 2. Pſal. civ.
t
Iſ. iv. 3. Dan. xii. 1. Pſal. cxxxix. 16. Exod. xxxii. 32.
u
Jer. xxii. 24. Eph. i. 13.
v
Dan. vii. 9.
w
Jer. iii. 4.
a
John xv. 1. Iſ. v. 1.—6.
a
Pſal. xxiii. 1.
b
Pſal. xlviii. 14.
c
Job. x. 16.
d
Heb. iii. 4.
e
Iſ. lxiv. 8.
f
Iſ. xlii. 14.
g
Deut. xx [...]ii. 11. 12.
h
Hoſ. xiii. 7. and v. 14.
i
Hoſ. xiii. 7.
k
Hoſ. xiii. [...].
l
Hoſ. v. 12.
m
1 John. iv. 8.
n
1 John i. 5.
o
Pſal lxxxiv. 11.
p
Iſ. x. 17. Deut. iv. 24.
q
Iſ. xviii. 4.
r
Jer. ii. 13.
s
Iſ. xxxiii. 21.
t
Deut. xxxii. 4.
u
Pſal. lvii. 1.
v
Pſal. xxxii. 7.
w
Pſal. xlvi. 1.
x
Pſal. xviii. 2. 3.
y
Iſ. lii. 12.
z
Gen. xv. 2. Pſal. 5. 12. and xci. 3. 4.
a
Ezek. xi. 41. Zech. ii. 5.
b
Pſal. xc. 1.
c
Pſal. xvi. 5. 6.
d
Gen. xv. 2 Pſal. xliii. 4.
e
Job xxii. 25.
f
Rev. iv. 3.
g
Ibid.
h
If. xii. 2. and lx. 19. Joel iii. 16.
i
Zech. xiii 7.
k
Iſ. lxiii. 9. Dan. xii. 1. Rev. xii. 7. and xiv. 18. and xviii. 1.
l
Zech. vi. 12.
m
Dan. x. 5.
n
Ezek. xl. 3.
o
Ezek. i. 4. 27.
p
Ezek. i. 28.
q
Ezek. i. 27.
r
Dan. x. 6.
s
Eph. i. 22.
t
Song v. 10.
u
Song v. 11.
x
Song v. 2.
y
Rev. i. 14.
z
Song v. 11.
a
Song v. [...]2.
b
Dan. x. 6. Rev. i. 14.
c
Song v. 13.
d
Ibid.
e
Rev. i. 15. and x. 3. Dan. x. 6.
f
Dan. x. 6. Rev. i. 16. Song v. 15. Iſ. lii. 14.
g
Luke xv. 5. Iſ. ix. 6.
h
Iſ. xl. 11. Dan. x. 6.
i
Song v. 14.
k
Rev. i. 13.
l
Iſ. xl. 11.
m
Song v. 14.
n
Song viii. 6.
o
Dan. x. 5.
p
Song v. 15.
q
Dan. x. Rev. i. 15. and x. 1.
r
Gen. iii. 15.
s
Pſal. lxxxix. 51. and lxviii. 24.
t
Rev. x. 2.
u
Rev. x. 1.
x
Iſ. lix. 17.
y
Rev. i. 13.
z
Rev. x. i.
a
Dan. x. 5. Rev. i. 13.
b
John v. 36. Gal. ii. 20.
c
John iv. 34.
d
Pſal. cx. 1.
e
Rev. xiv. 14.
f
Acts vii. 56.
g
Zech. i. 8. Pſal. cix. 31. Rev. iii. 20.
h
Rev. ii. 1.
i
Dan. iii. 25.
k
Iſ. lxiii. 1. 2. 3.
l
Iſ. lxiii. 1.
m
Ezek. ix. [...]nd x.
n
Ezek. xl.—xlviii. chap.
o
Rev. ii. 1.
p
Rev. iii. 1.
q
Rev. x. and v. and vi. chap.
r
Song i. 17.
s
Song i. 4.
t
Song i. 16.
u
Song i. 12.
x
Prov. ix. 5. If. xxv. 6. Song v. 1.
y
Song i. 3.
z
Song i. 2.
a
Song iii. 9. 10.
b
Rev. vi. 2.
c
Rev. vi. 2. Pſal. xlv. 3. 5.
d
Rev. iii. 7. If. xxii. 22.
e
Rev. xiv. 14.
f
Pſal. lxxx. 17.
g
Rev. xiv. 14.
h
Col. 1. 18.
i
1 Tim. ii. 5.
k
Heb. vii. 22.
l
Iſ. ix. 6.
m
Heb. ix. 15. 16.
a
Math. xxv. 6. 2 Cor. xi. 2.
a
Heb. i. 12. Col. i. 5.—18.
b
Song viii. 1.
c
Song v. 16.
a
Rev. ix. 21.
b
Pſal. cx. 5. Rev. xv. 3. and xix. 16.
a
Iſ. ix. 6.
b
Ezek. xliv. 1. 2. 3. and xlv. 7.—25. and xlvi. 1.—18.
a
Iſ. xlix. 3.—8. 2 Cor. v. 18. 19. 20. Iſ. liii. 13. 14. 15.
b
John v. 22. 2 Tim. iv. 8.
a
1 John ii. 1.
a
Heb. ii. 10. Rev. xix. 12.—21. Iſ. lv. 4.
a
If. lv. 4.
b
Acts iii. 22. John iii.
b
Acts iii. 22. John iii.
c
Job xxxiii. 23.
a
Rev. iii. 15. Iſ. lv. 4.
b
Heb. iii. 1.
c
1 Pct. ii. 25. Heb. viii. 2. Rom. xv. 8.
a
Heb. iii. 1. and vii. 21. Rev. viii. 3. 4. 5. Ezek. x. 7.
a
Mic. ii. 13.
b
John xiii. 13.
c
John iii. 35. Col. i. 19. Pſal. lxviii. 18. Heb. iii. 2.
a
Rev. iii. 7. Iſ. xx [...]i. 22.
a
Luke xiii, 6.—9.
b
Matth. xiii. 3.—8. 24.—32.
a
Iſ. xl. 11. Heb. xiii. 20.
a
Matth. [...]x. 12 13. Iſ. lxi. 1. Exod. iv. 26.
a
Matth. xi. 5. John ii. 1.—19. Matth. xxi 12. John v 44. Mark i. 21.—46. Luke viii. 42. 43. 44. John v. 5.—9 Mark iii. v. Luke [...]iii 49.—55. and vii. 11.—17. J [...]n xi 39.—44. John ix. Mark vii [...]. 22.—26. Matth. xx. 34. Matth viii. 24.—33. Mark. v. 1.—20. Matth. xiv. and x [...]. Matth viii. 5.—13. and xv. 21.—28. Luke xx i. 50. 51. Matth. xxi. 18. 19. Luke v. 1.—10. John xxi. 6. It is here ſuppoſed, Chriſt's real outward miracles were emblems of his ſpiritual work.
a
Iſ. lv. 1. Rev. iii. 18.
b
Mal. iii. 2. 3.
a
Zech. vi. 13.
b
Iſ. lxiii. 1.
c
Iſ. xlix. 3.
a
H [...]b. vi. 20.
b
Pſal. lv. 2.
a
Luke x. 30.—37.
b
Luke xvi. 19.—31.
a
Iſ. liii.
b
Luke xv. 8.
c
Rev. xii. 14.
a
Matth. xxiii. 37.
b
Rev. v. 5.
a
Prov. ix. 2. Matth. xxii. 4. Luke xv. 23.
b
Song 9. Pſal. xxii. title.
a
Rev. v. John i. 29.
b
Pſal. xxii. 6.
a
Pſal. xxv. 11. Exod. xxiii. 21.
b
Heb. i. 3.
a
1 Cor. i 24.
b
1 Cor. i. 24. Prov. viii. and ix.
a
Song ii. 7.
b
John xiv. 6.
a
John. i. 1. Rev. xix. 13.
b
Luke i. 58. 72. 73.
c
2 Cor. ix. 15.
a
Iſ. xlii. 6. and xlix. 8.
b
Mic. v. 5. Eph. ii. 14.
a
Iſ. xlix. 6.
b
Luke ii. 25.
c
John xi. 25.
a
1 John v. 20.
b
John i. 4. 9. and viii. 12.
a
Luke i. 78.
b
Mal. iv. 3.
a
Rev. ii. 28.
a
Pſal. lxxii. Hoſ. xiv.
b
Song iv. 15. Zech. xiii. 1.
a
Iſ. xxxii. 2.
b
Song iv. 15.
c
Ezek. xvii. 22. 23. 24.
a
Rev. xxii. 2.
a
Song ii 3.
a
Song. v. 15. Ezek. xvii. 23.
b
Hoſ. xiv. 8.
a
Zech. iv. 11.—14.
b
Song. i. 14.
c
John xv. i.
a
Iſ. liii. 1. Rev. xxii. 16.
b
Iſ. xi. 1. Zech. iii. 8.
a
Ezek. xxxiv. 29.
b
Song ii. 1.
a
Song ii. 1.
b
Song i. 13.
c
John xii. 24.
a
1 Cor. xv.
b
Iſ. xxxii. 2. Matth. xvi. 18. Matth. vii. 24. 25.
c
Song vii. 5.
a
Song v. 15.
b
Dan. ii. 34. 35.
a
Iſ. xxviii. 16. 1 Pet. ii. 8.
b
Zech iii. 9.
a
1 Pet. ii. 8.
b
John xiv. 6. Iſ. xxxv. 8.
a
John x. 9.
b
John vi. 50.
a
Iſ. iv. 6. and xxxii. 2.
b
Heb. vi. 19.
c
Iſ. iv. 5.
a
Matth. xi. 28. Pſal. cxvi. 7.
b
2 Cor. v. 19. Heb. iv. 16.
c
Iſ. xxviii. 16.
a
Eph. ii. 20.
b
Iſ. xxii. 21.—24.
c
John vi. 55. 43.
a
Rev. ii. 17.
b
Rom. xiii. 14. Rev. iii. 18. and xix 8, Math. xxii. 11. 12.
a
Rev. iii. 18.
b
Matth. xiii. 45. 46.
c
Matth. xiii. 44.
a
Col. i. 19.
b
Mal. [...]ii. [...].
c
Iſ. xi. 10. and lix. 19.
a
Song viii. 5.
b
Song vi. 12.
c
Iſ. ix. 6.
d
Col. iii. 11.
a
Song i. 3.
b
Pſal. xxx 5. and lxiii. 3.
c
Song i. 2. 4.
a
Song ii. 4.
b
1 Pet. i. 2.
c
Ezek. xxxvi. 25.
d
Eph. vi. 14.
a
John xvi. 7.
b
John xvi. 8. 9. 10. Rom. viii. 16. 27.
c
John xiv. 26.
a
John xv. [...]6. Rom. viii. 16.
a
John xiv. 16. 17.
b
John xiv. 26.
a
Rom. viii.
b
Matth. iii. 16 Song ii. 12.
c
Luke i. 34. and xi. 20.
d
Iſ. iv. 4. Acts ii. 3. Rev. iv. 5.
a
John iii. 8.
b
Iſ. v. 6.
c
John iii. 5.
a
Iſ. xxxv 6. and xiiv. 4. Zech. xiv. 8. Rev. xxii. 17. John iv. 14. Ezek. xlvii. 1.—13. Rev. xxii. 1, 2. Joel iii. 18.
a
Iſ. lv. 1. Joel iii. 18.
b
Song v. 1.
c
1 John ii. 20. 27. Pſal. xlv. 7. Rev. iii. 18.
a
Eph. i. 13. and iv. 30.
b
Eph. i. 14.
c
Pſal. xcvii. 7.
a
Job xxxviii. 7.
b
Col. i. 16. Dan. x. 21.
c
Gen. xxxii. 2.
d
Dan. iv. 17.
e
Heb. i. 14.
a
Gen. xviii. and xix.
b
Pſal. xviii. 10.
c
Iſ. vi. 2. 3. 4.
d
2 Kings ii. 11. and vi. 17.
a
Job. xxxviii. 7.
b
Pſal. civ. 4.
c
Pſal. civ. 4. Heb.
d
Matth. iv. 24.
e
Eph. vi. 11.
a
Rev. xii. 7.
b
2 Cor. vi. 15.
c
Rev. xx. 1. 2. Jude 6. Pſal. lxviii. 18.
a
Matth. xiii. 4.
b
Lev. xvii. 7. 2 Chron. xi. 15. Heb.
c
Job i. and ii.
d
2 Cor. iv. 4.
a
2 Cor. xi. 14.
b
Eph. ii. 2.
c
John viii. 44.
d
Rev. [...]ii. 7.
a
Matth. xii. 29.
b
Matth xii. 43. 44. 45.
c
Matth. xi [...]i. 3 [...].
d
Prov. vi. 4. 5.
a
1 Pet. v. 8.
b
Rev. xx. 24.
c
Rev. xx. 2.
a
Iſ. lviii. 5.
b
1 Cor. xi. 10.
c
Gen. iv. 5.
d
Iſ. xlii. 20.
e
Acts vii. 57.
f
1 Sam. iii. 11.
g
2 Tim. iv. 3.
h
Deut. xvi. 19. Gen. iii. 7.
i
Matth. v. 29.
k
Job. xxii. 20. Iſ. xxxvii. 23. Pſal. cxxiii. 1.
l
Ezra ix. 6.
m
Prov. iv. 25.
n
Prov. xxiii. 6.
o
1 Kings xxii. 13.
p
Iſ. ix. 12.
a
Pſal. lxxxi. 10.
b
Iſ. lvii. 4.
c
Rom. iii. 19.
d
Rev. xvi. 13.
e
Job xx. 13 15.
f
Job xxxi. 27.
g
Pſal. xxxix. 1.
h
Job xl. 4.
i
Job xix. 16. and ii. 10.
k
Exod. vi. 30.
l
Iſ. xxviii. 11.
m
Song vii. 9.
n
Hoſ. xiv. 2. Iſ. lvii. 19.
o
Mal. ii. 7.
p
Prov. xiv. 23.
q
Job v. 21.
r
Jam. iii. 6.
a
Jam. iii. 6.
b
Jam. iii. 8.
c
Prov. xxv. 15.
d
Pſal. xxii. 15. and cxxxvii. 6.
e
Iſ. xxix. 4.
f
Prov. vii. 21.
g
Jude 15.
h
Tit. ii. 8.
i
Jer. xvii. 23. Iſ. xlviii. 4.
k
Neh. ix. 16 Deut. xv. 7.
l
Jer. xxvii. 12.
m
Ezek. xxx. 21.
n
Zech. xi. 17.
o
Zech xi. 17.
p
Iſ. ix. 20.
q
Jer. xvii. 5.
r
Jer. xxiii. 14.
s
Job xvii. 9.
t
2 Tim. i. 6.
a
Pſal. lxviii. 31.
b
Pſal. xxviii. 2.
c
Heb. xii. 12.
d
2 Sam. xx. 21.
e
Exod. xxix. 9. Heb.
f
Pſal. xxvi. 6.
g
2 Kings iii. 11.
h
Ezek. xxi. 14.
i
Pſal. xlvii. 1.
k
Pſal. lxxviii. 5.
l
Matth. v. 30.
m
Iſ. xliv. 20.
n
Iſ. lviii. 9.
o
1 Kings xii. 10.
p
Iſ. ix 4.
q
Song viii. 10.
r
Ezek. xxiii. 3.
s
Nah. ii. 7.
t
Eccl. vii. 9.
a
Prov. xix. 24.
b
Iſ. xvi. 11.
c
Prov. xx. 5. 27.
d
Pſal. cix. 18.
e
Prov. xxvi. 7.
f
Eccl. v. 1.
g
Pſal. lxviii. 23.
h
Job xxix. 6.
i
Job xii. 5.
k
Prov. xxv. 17. Iſ. lviii. 13.
l
E [...]e [...]. v. 1.
m
Ezek. xvi. 25.
n
Ezek. vi. 11.
o
Dan. viii. 13.
p
Gen. xxix. 1.
q
Pſal. xli. 9.
r
Acts ix. 5
s
Pſal xi [...]x. 5.
t
Song i. 8.
u
Iſ. lv. 3.
v
John vi. 40.
w
Pſal. xxxiv. 8.
a
1 John i. 1.
b
Pſal. xlii. 1. Matth. v. 6.
c
Pſal. i. 5. 1 Kings xvii. 1.
d
Rev. iii. 21.
e
Mic. iv. 4.
f
Iſ. xlvii. 1.
g
Joel iii. 20.
h
2 Cor. x. 3.
i
Nah. iii. 11. Job v. 21.
k
Jude 23.
l
Hof. x. 12.
m
Eccl. iii. 18.
a
Da [...]. iv. 12.
b
Job xi. 12.
c
2 Sam. ix. 8. 1 Sam. xxiv. 14.
d
Hab. i. 13.—19. Matth. xiii. 47.
a
Job xxv. 6.
b
1 Sam. xxiv. 14.
c
Iſ. xl. 6.
a
Matth. iii. 10. and vii. 16.—20.
b
Song ii. 3.
c
Iſ. xl. 7. 8. James i. 10.
a
Jo [...] xiii. 25.
b
Pſal. lxxviii. 39.
c
Rom. ix. 21.
d
Iſ. xlv. 9.
e
Jer. xxii. 29. Gen. xviii. 27.
a
Pſal. xxii. 20.
b
If. 54. 11.
c
Rev. iii. 20.
a
Job xxxiii. 18. Matth. xiii. 52.
b
Prov. xx. 27.
c
1 John iii. 20. 2 [...].
d
Rom. ix. 1. and ii. 15.
a
Pſal. iv. 4.
b
Eccl. x. 8. Mark ix 44.
a
Zech. xii. 8.
b
ibid. 1 Pet. i. 4.
c
1 John ii. 12.—14.
a
Song. vi. 8. 9. and i. 5. and iii. 11.
b
Song. i. 8. 10. 11. 16. 17. and iii. 6.
a
Song. vii. 5.
b
Song. iv. 1. and vii. 5.
c
Song vi. 7.
d
Song. iv. 1. and vii. 4.
e
Eccl. ii. 14.
f
Iſ. lv. 3.
g
Song. vii. 4. 8.
h
Song. i. 10. and iv. 3.
a
Song i. 10.
b
Prox. xii. 6.
c
Prov. xv. 4 and xii 18. and x. 21.
d
Prov. xx. 15. and x. 20.
e
Prov. xviii. 4. and xxv. 11.
f
Song iv. 3.
g
Song iv. 2.
h
Song iv. 4 and vii. 4.
i
Song i. 10.
k
Pſal. cxxix. 3.
a
Song v. 5.
b
Song vii. 3. 8. and viii. 10.
c
Song i. 13.
d
Eccl 1. 2.
e
Prov. xvii. 22. and xv. 15.
f
Col. iii 12.
g
Song vii. [...].
h
Song vii. 2.
i
Song vii. 1.
k
Song vii. 1.
a
John xiii. 10.
b
Song v. 3.
c
Song i. 5. 8.
d
Pſal. xlv. 13. 14.
e
Rev. vii. 14.
f
Song v. 3.
g
Song v. 7.
h
Song i. 11.
i
Song i. 16.
k
Song iii. 6.
l
Song
a
Song. i. 6. and viii. 12.
b
Rev. i. 6. Pſal. xlv. 9. 13. 16.
c
1 Pet. ii. 9.
a
Pſal cv. 15. 1 John ii. 20. 27.
b
1 Pet. ii. 9.
c
1 Pet. ii. 9.
d
1 Pet. ii. 9.
a
Numb. xxiii. 9.
b
Eph. ii. 19. Phil. iii. 20.
a
Eph. ii. 20. Gal. vi. 10.
b
Rom. viii. 17.
c
Matth. xi. 25. 1 Pet. ii. 1.
a
Gal. iv. 4. 5. 6. Heb. xii. 23.
b
Song i. 3. 5. and iii. 11. and v. 1. Pſal. xlv. 13.
a
Gal. iv. 28.
b
Iſ. liii. 11.
a
John xx. 17.
646
Rev. xix. 7. Song v. 1.
a
Luke xv. 10.—24.
b
Luke xv. 25.—31.
a
1 Cor. vi. 2. 3.
b
Iſ. xliii. 10.
c
Rev. iii. 18. Pſal. xlv. 16.
a
Pſal. lxviii. 10 Matth. v. 3.
b
Rev. iv. 4. and v. 8. 9. 10.
a
Rev. xiv. 2.
b
Matth. xiii. 46. Rev. iii. 18.
a
Eph. vi. 1 [...].—19.
a
Pſal. cxxx. 5. 6. Prov. vi. 23.
b
Eph. vi. 12.
a
Zech. x. 12.
b
Heb. xii. 1.
a
1 Pet. ii. 10.
a
Pſal. xxxix. 12.
b
Jude 20.
a
Iſ. xli. 15. 16.
b
Luke xvi. 9.—12
c
Rev. vii. 3.
a
Song viii. 13.
b
Song viii. 12.
c
Song i. 5.
a
Iſ. xlvi. 3. 4.
b
Pſal. lxxxiii. 3.
c
Rev. vii. 3.
d
Song i. 4.
e
Pſal. xciv. 8. 12.
a
Eph. vi. 10.
b
Rom. vii. 14.
c
Luke xxiv. 25.
d
Rom. vii. 23. 24.
a
Pſal. cxlii. 6.
b
Rom. viii. 17. 36.
c
Rom. vii. 4. 6.
a
Gal. ii. 20.
b
Iſ. xi. 16.
c
Gal. iv. 28.
d
Zech. xii. 8.
a
Iſ. xliv. 5
b
Luke x [...]i. 19.—26.
c
Pſal. lxxiii. 20.
d
Ezek xvii. 23. Song. ii. 12.
a
Iſ. xl. 31. Pſal. ciii. 5.
b
Iſ. lx. 8.
c
Pſal. cii. 6.
a
Pſ [...]l. cii. 7.
b
Iſ. xxxviii. 14.
c
Matth. xxiii. 37.
d
Mic. v. 8. Prov. xxviii. 1.
e
Song i. 9.
a
Pſal. xlii. 1. and xviii. 33.
b
Mal. iv. 2.
c
John xxi. 15. 16.
a
Luke xv. 4.—7. Pſal. cxix. 176.
b
Song. iv. 2.
a
Song i. 8.
b
Matth. x [...]. 27.
c
Matth. x. 16.
d
Pſal. cix. 23.
e
Iſ. xli. 14.
f
Matth. xii. 47.—50.
a
Ezek. xlvii. 12.
b
Pſal. xcii. 12.
c
Iſ. vi. 11. 12. 13.
d
Iſ. lv. 13. and lx. 13.
a
Iſ. xli. 19.
b
Iſ. xli. 19.
c
Iſ. xliv. 45.
d
Pſal. xcii. 12. Ezek. xi. 26.
a
Zech. i. 8.
b
Song vii. 12.
c
Song ii. 13.
d
Hoſ. [...]iv. 6.
a
Song ii. 15.
b
John xv. 2.—5.
c
Song iv. 13.
d
Iſ. lxvi. 14.
a
Song ii. [...].
b
Song vii. 13.
c
Hof. xiv. 5. Matth. xiii. 27. 30.
a
Song iv. 13. 14.
b
Song vi. 11.
c
Jer. xxiv. 2.
d
Song vii. 2.
e
Eph. v. 8.
f
Song vi. 10.
a
Matth. xiii. 43.
b
Song vi. 10.
c
1 Cor. xv. 41.
a
If. lx. 8.
b
Mic. v. 7.
c
Song iv. 12.
d
Prov. xxv. 26.
e
Zech. ii. 8.
a
Mal. iii. 17.
b
Job xxiii. 10.
c
Luke xv. 8.
d
Pſal. cxxxv. 4. Deut. xxxii. 9. Iſ. lxii. 3.
a
Eph. ii. 21. 22.
b
Prov. xxv. 12.
c
Prov. x. 25.
d
1 Pet. ii. 5. 6.
a
Iſ. viii. 18.
b
Zech. iii. 2.
c
Song iii. 6.
d
Iſ. [...]lii. 3.
e
Iſ. [...]lii. 3.
a
Rom. ix. 22. 23.
b
Matth. v. 13.
c
Iſ. vi. 13
d
Song iv. 1. and vii. 5.
a
Song viii. 6.
b
John vi. 70.
c
Pſal. lxxxiii. 2.
d
Job xvi. 4.
e
Jer. iii. 3. Iſ. xlviii. 4.
f
Iſ. vi. 10.
g
Mark vii. 22. Prov. xxiii. 6.
h
2. Pet. ii. 14.
a
Prov. vi. 25.
b
Prov. xxx. 13.
c
Prov. x. 10.
d
Prov. xxx. 14. Pſal. lvii 4.
e
Pſal. iii. 7.
f
Pſal. lvii. 4. Prov. xxv. 18.
g
Job xx. 12. Pſal. x. 7.
h
Jer. xviii. 18.
i
Pſal. lxxiii. 9
k
Pſal. cxl. 3.
l
Pſal. lxiv. 3. Prov. xii. 6. and xxvi. 22.
m
Prov. xv. 4.
a
Prov. xii. 19.
b
Pſal. lv. 21. Prov. v. 3.
c
Prov. xxii. 14.
d
Prov. xvi 27.
e
Prov. xxvi. 23.
f
Rom. iii. 13. 4.
g
Prov. xx. 17. and x. 11.
h
Job xx. 15. 20.
i
Iſ. vi. 10.
k
Iſ. xxxiii. 15. Ezek. xxiii. 45.
l
Rom. iii. 15.
m
Prov. vi. 13.
a
Pſal. cix. 18.
b
Pſal. lxxiii. 6.
c
Pſal. x. 9.
d
Pſal. lxix. 22.
e
John viii. 44. Eph. ii. 2. 3.
f
Rev. xii. 7.
a
[...]
b
[...]
c
[...]
d
[...]
a
Mal. iii. 8. 9.
b
Heb. xii. 6. Song. i. 6.
c
Luke xv. 10.—16.
d
Prov. i. 22.
a
Luke xv. 17. Matth. xii. 43.
b
Rev. iii. 17.
a
Matth. xviii. 24.
b
Rom. v. 6.
c
Rev. iii. 17.
a
Rev. iii. 17. 18.
b
Prov. vi. 6.
c
1 Cor. ii. 14
a
Ezek. xliv. 9.
b
Ezek. xliv. 9. Acts vii. 51.
a
Iſ. lvi. 8.
b
Ezek. xvi. 4. 5.
c
Luke xix. 10. Iſ. xxvii. 13.
d
John viii. 34.
a
Pſal. lxviii. 18.
b
Iſ. xlix. 24.
c
Zech. ix. 11. 12.
a
Iſ. i. 3.—6.
b
Eph. ii. 1.
c
J [...]r. xiii. 23.
d
Zech. xiv. 21.
a
Pſal. vii. 14.
b
Pſal. vii. 15. Iſ. viii. 15.
c
Iſ. xxxv. 8.
d
Lam. iv. 19. Mic. i. 16.
a
Iſ. xliii. 20.
b
Hoſ. vii. 11. and xi. 11.
c
Jer. xvii.
d
Song iv. 8.
a
Pſal. xxii. z1.
b
Prov. xvii. 12. Pſal. lxxx. 14.
c
Iſ. xliii. 20.
d
Jer. v. 8.
a
Jer. ii. 23. 24.
b
Pſal. xxii. 12. Ezek. xixiv. 20. to 23. Amos iv. 1. 2. 3.
c
Pſal. xlix. 14.
a
Matth. xxv. 32.
b
2 Pet. ii. 22.
c
Rev. xxii. 15.
a
Luke xii. 32.
b
Matth. iii. 7. Pſal. lviii. 4. Iſ. xi. 8.
c
Iſ. lix. 5.
c
Matth. xiii. 47. 48. 49.
a
Rev. vii. 3. Song ii. 3.
b
Pſal. xxxvii 35.
c
Luke xiii. 6.—9.
d
Iſ. i. 30.
a
Rom. xi. 17.
b
Hoſ. x. 1. Ezck. xv.
c
Iſ. l [...]. 13. Son, ii. 2.
d
Matth. xii. 25.
a
Pſal. xcii. 7. and cxxix. 6.
b
Heb xii. 15.
c
Jer. xxiv. 2.
d
Prov. xxviii. 3.
e
Pſal. xviii. 4. Rev. vii 3. Iſ. lvii. 21.
a
John xv. 18. 1 John vi. 19.
b
Rev. vii. 3.
c
Iſ. xli. 15.
d
Iſ. i. 30.
e
Ezek. xlvii. 11.
f
Prov. xxiii. 27.
a
Matth. xxiii. 27. Acts xxiii. 3.
b
Iſ. x. and xiv. Pſal. xvii. 13. 14.
c
Ezek. xxii. 18. Iſ. i. 22.
d
Ezek. xxi. 18. and xxi. 13.
e
Rev. iii. 16.
a
Prov. vi. 27. Pſal. vii. 4.—7.
b
Pſal. xxxvii. 20.
c
Ezek. ixxvii.
d
Iſ. i. 31.
e
Iſ. li.
f
Pſal. i. [...]
a
Prov. xxv. 19.
b
Job. vi. 15.
c
Prov. xxv. 18.
d
Prov. xxv. 28.
e
Rev. i. 20.
a
Iſ. vi. 1.—7.
b
Rev. iv. 6.—9. and vi. 1.—7. and xv. 7. Ezek. i. and x.
a
Ezek. xlii. 1.—18. and xliii. 19.—27. and xliv. 9.—31. and xlvi. 20.
a
Heb. xiii. 7. 17.
b
2 Cor. v. 18. 19. 20.
c
John xv. 22. Rev. xi.
a
1 Cor iv. 15.
b
John iii. 29. 2 Cor. xi. 2.
c
2 Tim. ii. 3. and iv. 8.
a
Heb. xiii. 17. Ezek. xxxiii. 7.
b
Iſ. lviii. 1.
c
1 Cor. xi. 1.
a
Ezek. xxxiv. 4. Acts xx. 28.
b
1 Cor. iii. 11.
c
Ezek. xlvii. 10. Matth. iv. 19.
d
Song viii. 11. 1 Cor. iii. 6. 7. 8.
a
1 Cor. iv. 1. Luke xvi. 1.—1.
b
Matth. ix. 37.
a
1 John iv. 6. 1 Tim. vi. 11.
b
Song iv. 2. and vi. 6.
c
Song iv. 5. and vii. 3.
d
Song i. 15. and iv. 1.
a
Rev. xi.
b
1 Cor. ix. 23.
c
2 Cor. ii. 14.
d
1 Cor. iv. 9.
e
Matth v. 16.
a
Rev. i. 20.
b
Matth. v. 15.
c
Iſ. v. 6.
a
Song vii. 4.
b
Song i. 17. and iii. 10. Gal. ii. 9.
c
Song iv. 4. and vii. 4.
d
Zech. vi. 1.—8.
a
2 Cor. iv. 7.
b
Song. vii. 2.
c
Matth. v. 13.
d
Song. iv. 3.
a
2 Cor. xi. 15. Rev. xvi. 14.
b
1 John. ii. 18.
c
2 Pet. ii. 1. Matth. xxiv. 24.
d
Zech. xi. 5.
e
Rev. ii. 20.
a
Song i. 6. and v. 7.
b
Song i. 8.
c
John x. 1.
d
2 Tim. iii. 13.
e
Iſ. lvi. 10.
f
Zech. xi. 17.
a
John x. 12.
b
1 Cor. iii. 12.
c
Ezek. xii. 10.
d
Zech. xiv. 21. 2 Pet. ii. 3.
e
Ezek. xxii. 25.
f
Matth. x. 16.
a
Song ii. 15.
b
Iſ. lvi. 10. 11.
c
Rev. ix. 3. 5. 6.
a
Rev. ix. 3. 7.—10.
b
Rev. xvi. 13. 2 Tim. iii. 6.
c
Jude 12.
d
Jude 13.
a
Rev. xii. 4. and viii. 11.
b
Jude 12.
c
Jude 13.
d
2 Pet. ii. 13.
a
1 Cor. xii. 12.
b
Song i. 5. 8. 9. 10. 11. 13. and iv. 1.—5. and vi. 5. 6. 7. and vii. 1.—5. and v. 2. Rev. xii. 1.
a
Iſ. lxii. 4. 5.
b
Jer. iii. 14.
c
Mic. v. 3. Gal. iv. 26. Rev. xii. 2.
a
Song vi. 4.
b
Iſ. lx. 21.
a
Iſ. xxvi. 1.
b
Gal. vi. 10. Matth. xxiv. 45. and xxv. 15—30.
a
Song i. 15.
b
Mic. iv. 13.
a
Ezek. xxxiv. xxxvi. xxxvii. Song i. 7. 8.
b
Hoſ. xiv. 7. Rom. xi. 17.
c
Hoſ. xiv. 7.
a
Exod. iii. 1.—6.
b
Song ii. 2.
c
Eph. i. 23.
d
Rev. viii. 1. and xi. 12. 15. and xiv. 6.
a
Song vi. 10.
b
Song vi. 10.
c
Song vi. 10.
d
Iſ. liv. 11.
a
Matth. xiii. 47.—50.
b
Song iii. 9. 10.
c
Ezek. i.
a
Song iv. 12.
b
Iſ. xxx. 6. Song iv. 6. and viii. 14.
a
Iſ. xxxv. 2. and lxv. 10.
b
Dan. ii. 34. 35.
c
Iſ. v. 1.—5. Song iv. 13. 14. and viii. 11. 13. Iſ. xxvii. 2. 3. Matth. xx. 1.—16. and xxi. 33.—44.
a
Matth. xiii. 1.—8. 24—30.
b
Matth. iii. 12
a
Ezek xlvii. and xlviii and xlv. and xlvi.
a
Rev. xxi. and xxii. 1. 2. Ezek. xl. 2. and xlviii. 30. 10 35.
a
Ezek. xl. to xliv.
a
Prov. ix. 1.—5. Iſ. liv. 11. 12. Rev. iv. 6. and xv. 2.
a
Luke x. 34.
a
Song i. 4. and ii. 4.
b
Song i. 16. and iii. 7. 8.
c
Song viii 9. 10.
d
Song viii. 9.
a
Rev. i. 20.
b
Obid 18.
c
Song i. 7.
e
Rev. iii. 15. 16. Hoſ. viii. 8.
d
Rev. ii. 9.
a
a Theſſ. ii. 3.
b
1 Theſſ. ii. 3. 2 Tim. iii. 1.—7.
c
Rev. xvii. See Morning Exerciſes; and diſcourſes of Epiſcopalian DIVines, againſt Popery; CALVINUS MINOR. Bell's Standard of the Spirit: and my Oracles of Chriſt, and Abominations of Popery,—Antichriſt.
a
Rev. xi. [...].
a
Rev. xi. 8.
b
Rev. xvii. 5.
c
Rev. xiii.
a
Rev. xviii. 2.
a
Rev. xvi.
b
2 Theſſ. ii. 4.
c
Rev. ix. 11.
a
Dan. xi 36.—39. Rev. xix. 19.—21.
b
Dan. vii. 8.
a
Matth. xxi 28.—32. Luke. xv. 11. 32.
a
Song viii. 8.
b
Iſ. liv. 1. 4. 6. and lv. 1.
c
Eph. ii. 20.
a
Iſ. xxxv. 1. 6. 7.
b
Iſ. xxiv. Mark xiii. 24. 25. Pſal. lxxxii. 6. Rom. xiii. 4.
c
Pſal. cxxxvii. 8. 9.
d
Iſ. xxiii. 15. 16. Nah. iii. 4. Ezek. xvi. and xxiii. Jer. iii.
a
Iſ. xxiii. 4. Jer. vi. 24. Hoſ. xiii. 12.
b
Iſ. vli. 14. 15. and i. 5. 6. and vii. 20. and xvii. 4. and xxix. xi. Lam. iv. 20.
c
Dan. iv. 12. Ezck. xxix. and xxxi.
a
Jer. xxiii. Ezek. xxxiv.
b
Iſ. xv. 5. Jer. xlvi. 20. and xlviii. 34.
c
Rev. vi. 12. 13. 14. and viii. 10. 12.
d
Pſal. lxxii. 3.
e
Iſ. xvii. 12. Jer. xlix. 23. Rev. vii. 1. Iſ. lx. 5. Lam. ii. 23.
f
Hoſ. ii. 12. Ezek. xx. 46.
g
Iſ. xvii. 6.—11. and xxiv. 13. Jer. vi. 9.
a
Jer. xvii. 6. and xlviii 6.
b
Iſ. xvii. 5.
c
Pſal. lxxxiii. 13. Iſ. xlvii. 14. Jer. xiii. 24. Nah. i. 10.
d
Iſ. xvii. 13.
e
Zech. i. 18. Rev. xiii. and xvii.
a
Jer. xviii. 1.—10.
b
Luke xv. 11. 26.—32. Matth xxi. 28.
c
Luke xvi. 19.—31.
a
Ezek. xvi. 1.—15.
b
Jer. vi. 2.
c
Gal. iv. 25.
d
Ezck. xvi. and xxiii. Jer. iii.
a
Zech. v. 5.—11.
b
Hoſ. vii. 9.
c
Jer. xiii. 22. to 26.
d
Iſ. i. 10.
a
Jer. xii. 9.
b
Mic. v. 8. Jer. xii. 8. Ezek. xix.
c
Jer. ii. 23. 24.
d
Mic. iv. 13.
a
Iſ. li. 20.
b
Hoſ. x. 10. 11.
c
Ezek. xxxiv. 16. Jer. l. 6. 7.
d
Iſ. lix. 5. 6.
a
Gen. xlix. Deut. xxxiii. 17. 21. 22.
b
Ezek. v. 1.—4.
a
Numb. xxiv. 6. Rom. xi. 16. 17. Jer. xi. 16.
b
Luke xiii. 6.—9. Matth. xxi. 19. Jer. xxiv.
c
Iſ. v. 1.—6. Ezek. xv. Deut. xxxii. 32. 33.
a
Mic. v. 7. Iſ. xix. 24.
b
Ezek. xxxvii. 16.—19. Zech. xi. 7. 10. 14.
c
Luke xvii. 34.
a
Ezek. xxxvii. 1.—14.
b
Jer. vi. 30.
c
Jer. xiii. 12.
d
Hoſ. viii. 8.
e
Jer. xix.
f
Jer. xiii. 1.—11.
a
Zech. viii. 3. Amos vi. 1.
b
Ezek. iv. 1.—8.
c
Jer. vi. 7.
d
Iſ. xxxi. 9. Ezek. xxii. 20. 22.
e
Jer i. 13. Ezek. xxiv. 3.—14. and xi. 3.
a
Zech. xii. 2. 4.
b
Mic. iii. 2. 3. Zeph. iii. 3.
c
Zech. xii. 6.
d
Iſ. xiv. 29.
e
Lam. iv. 20.
f
Iſ. vii. 4.
a
Zech. i. 20. 21.
b
Iſ. vii. 18.
c
Jer. xlvi. 20.
d
Ezek. xxix 3.—5.
e
Jer. xlvi. 22.
f
Jer. xlvi. 24.
g
Ezek. xxix. 6.
a
Jer. xi. 4. Exod. xx. 2.
b
Ezek. xvii. 7.
c
Pſal lxxvi. 24. Iſ. xxvii. 1. Ezek. xxxii. 2.
d
Jer. xlvi. 17.
e
Hoſ. viii. 1.
f
Iſ. v. 29.
g
Iſ. vii. 18.
a
Hoſ. xii. 1. and xiii. 15.
b
Iſ. viii. 7. 8.
c
Ezek. xxxi. 2.
d
Iſ. xxxiii. 21. 23.
e
Iſ. x. 5. 15.
a
Iſ. vii. 20.
b
Iſ. xxx. 21.—33.
c
Iſ. xxix. 7. 8.
d
Iſ. xxvii. 1.
e
Iſ. xxvii.
f
Dan. vii. 4.
g
Zech. vi. 1. 2.
a
Dan. ii. 32. Jer. li. 7. Iſ. xiv. 4.
b
Jer. li. 20. and l. 23.
c
Iſ. xxi. 10.
d
Jer. iv. 16.
e
Hab. i. 15. 16. 17.
f
Ezek. ix.
g
Jer. viii. 17.
a
Hab. i. 9. Jer. iv. 11. 13.
b
Jer. iv. 13.
c
Ezek. xvii. 3.—6.
d
Jer. v. 1.—9.
e
Dan. iv. 10.—17
a
Iſ. xiv. 12.
b
Dan vii. 5.
c
Dan. viii. 34.
d
Zech. vi. 3. 6.
e
Dan ii. 32.
a
Iſ. xlvi. 10.
b
Iſ. xlv. 1. Jer. xxvii. 6.
c
Dan. vii. 6.
d
Dan. viii. 5.—14.
a
Zech. vi. 3. 6.
b
Dan. ii. 3.
c
Dan. vii. 19. 20.
d
Rev. xvii. 3.
a
Zech. vi. 3. 6. 7.
b
Dan. ii. 33.
c
Iſ. xxiii. 8.
d
Eack. xxviii. 13. 14.
e
Rev. ix. 1.—11.
a
Rev. ix. 13.—20.
b
Rev. xvi. 12, Iſ. xi. 15.
a
Deut. xxviii. 49. Luke xvii. 34.
b
Jer. li. 38.
c
Pſal. cxvi. 12.
d
Nah. iii. 15.
e
Jer. vi. 3.
f
Iſ. x. 18. 19.
g
Jer. xlviii. 45.
a
Iſ. xxviii. 2. Dan. xi. 22.
b
Dan. ix. 27.
c
Prov. xiv. 1. 11.
d
Gen. xx. 16.
e
Prov. xiv. 1.
f
Pſal. cxxviii. 3.
a
Prov. v. 19.
b
Prov. v. 18.
c
Prov. xviii. 22.
d
Ezek. xxiv. 16.
e
Prov. xii. 4.
f
Prov. xxvii. 16.
g
Prov. xix. 13.
h
Prov. xii. 4.
i
Pſal. cxxviii. 3.
a
2 Sam. xiv. 7.
b
Prov. v. 14.
c
Pſal. cxxvii. 4.
d
Pſal. cxxvii. 3.
e
Prov. xvii. 6.
f
Pſal. cxliv. 12.
g
Prov. xvii. 17.
h
Prov. xviii. 19.
a
Iſ. xlvi. 10.
b
Eph. i. 11.
c
Acts iv. 27. 28.
d
Acts xv. 1 [...].
e
Zech. vi. 2.—7.
a
2 Tim. ii. 29.
b
Pſal. cxxxix. 16.
c
1 Theſſ. v. 9.
d
Rom. viii. 29. and xi. 5.
e
Jer. xxi. 10.
a
Pſal. lxxvii. 19.
b
Iſ. xix. 1. Pſal. xcvii. 2.
c
Zech.
a
Ezek. i.
b
Pſal. xxxvi. 6.
c
Pſal. xixvi. 5. 6.
d
Gen. xx [...]iii. 12.
a
Rom. iii. 19. 10.
b
Rom. vii. 8.
c
Rom. vii. 1.—4.
a
Gal. iv. 24.
b
1 Cor. xv. 16.
a
Rev. iv. 3. and x. 1.
a
Song iii. 9. 10.
b
Song iii. 6. 7. 8.
c
Pſal. lxxxix. 1. 2. Song ii. 4.
a
Heb. vii. 22.
b
Pſal. cx. 4. and lxxxix. 3. 35. Ezek. xvi. 10.
c
Pſal. cxix. 24. 98.
a
Song i. 10. and iv. 4.
b
Song i. 14. and iv. 5.
c
Song vii. 2.
d
Song vii. 3.
e
Pſal. xix. 8.
f
Pſal. xix. 7.
a
Pſal. xix. 9.
b
Pſal. xix. 7.
c
Heb. ix. 11.
d
Pſal. [...]ix. 50. 105.
e
Pſal. cxix. 105.
a
Jer. xxiii. 20.
b
Deut. xxxii. 2.
c
Iſ. lv. 1. Zech. xiv. 8. Pſal. xxiii. 2. and xlvi. 4.
a
Mark. iv. 1.—20.
b
Jer. xxiii. 18. Song vii. 2.
c
Matth. iv. 4.
a
Pſal. xix. 10
a
1 Pet. ii. 1. Heb. v. 12.
b
Pſal. cxix. 72.
c
Pſal. xii. 6.
d
Pſal. cxix. 162.
a
Hoſ. x. 12.
b
Pſal. xxiii. 4. and xlv. 6. and cx. 2.
c
Jer. xxiii. 29.
d
Pſal. xlv. 3. Eph. vi. 22.
a
Pſal. xlv. 45.
b
Song iv. 4. and vii. 4.
c
Song li. 4.
d
Song i. 16. and iii. 7. 8.
a
3 John. 4.
b
Ezek. xl. &c.
c
2 Cor. iii 18.
d
Gal. [...]ii. 14.
a
2 Cor. iii. 6.
b
Prov. vi. 23.
c
Pſal. cxix. 32.
a
Eccleſ. x. 18.
b
Pſal. ii. 3.
b
Pſal. ii. 3.
a
Jam. ii. 8.
b
Prov. xiii. 14.
c
Heb. ix. 10. and vii. 16.
d
Eph. ii. 14. 15.
e
Eph. ii. 14. 15.
a
2 Cor. iii. 6.
b
Rev. vi. 2. and xix. 14.
c
Song iii. 5. 10.
d
Song ii. 7. and vii 2.
a
Tit. ii. 11. Heb. ii. 3.
b
Rom. i. 16.
c
1 Cor. i. 7. Eph. iii. 10.
a
Song i. 2.
b
Iſ. ii. 1. 2. Rev. vii. 2. and iii. 27.
a
Iſ. iii. 8. Luke ii. 10.
b
Eph. iii. 9. 1 Tim. 3 iii. 16. Matth. xiii. 11.
a
Iſ. xxvii. 12.
b
Ezek xlvii. 1.—4. Joel iii. 18. Zech. xiv. 8. Pſal. xlvi. 4.
a
Iſ. xii. 3.
b
Matth. xiii. 47. 48. 49.
a
Matth. xiii. 31. 32.
b
Matth. xiii. 33.
c
Iſ. lx. 1. 2 Cor. iii. 18.
d
Matth. xiii. 44.
a
Song i. 10. 11.
b
Song vii. 1.
c
2 Tim. ii. 19.
a
Mark i. 14. and Matth. xx. 1.
b
Matth. xxii. 1.—14. Luke xiv. 15.—24. Rev. xix. 7.—9. Matth. viii. 11. 12.
a
Matth. xxi. 33.—43.
b
Matth. xx. 1.—16.
a
Matth. xxv. 14.—30. Luke xix 11.—27.
b
Matth. xxv. 1.—13.
a
Heb. iv. 3.
b
Song. viii. 1. 10.
c
Song. iv. 5.
a
Iſ. lxvi. 20.
b
Song vii. 13.
c
Song i. 12.
d
Iſ. lv. 1. and xii. 3.
e
Song iv. 6. Joel iii. 18.
a
Song i. 8.
b
Ibid.
c
Pſal. lxxxiv. 10. and xliii. 3. 4.
d
Song iii. 2.
a
Song viii. 10.
b
Song i. 4.
c
Song ii. 4.
d
Song i. 11.
e
Song vii. 5.
f
Iſ. lv. 1.
g
Prov. i. 21. and viii. 1. 2. 3 4.
a
Song ii. 9.
b
Matth. xvi. 19.
c
Song i. 16.
d
Song i. 12.
a
Song i. 10.
b
Ibid.
c
Song i. 11.
d
Luke xiii. 8.
e
1 Tim. vi. 20.
a
Rom v. 21.
b
Eph. iii. 18. 19.
c
Heb. iii. 1
a
Matth xviii. 11. 12. 13.
b
Song iii. 11.
c
Rom vi. 5.
a
Pſal. xlv. 3. 4. 5.
b
Zech. ix. 11. 12.
c
Gal. ii. 19. 20.
d
Col. ii. 12.
a
Ezek. xx1vii 1.—14.
b
Eph. iii. 10.
c
Tit. iii. 4 [...] Cor. v. 17.
a
John iii. 3. 5.
b
Col. ii. 11. Deut. xxx. 6.
c
Matth. iii. 11.
d
Jer. xxxi. 18.
a
Col. i. 13.
b
Luke xvii. 20.
c
Gal. iv. 5. 6.
a
Matth. xi. 28.
b
Heb. viii. 12.
c
Pſal. xxxii. 1.
d
Acts v. 31.
a
Iſ. xliii. 25.
b
Pſal. li. 1. 9.
c
Iſ. xxxviii. 17. Mic. vii. 19. Pſal. ciii. 12.
d
Ezek. xxxvi. 25.
e
Iſ. i. 18.
a
Iſ. xliv. 22.
b
Rev. ii. 17.
c
Gal. ii. 20.
d
Iſ. iv. 4.
a
Mic. vii. 19.
b
Song. i. 4. and ii. 4.
c
Iſ. ii. [...]. Pſal. iv. 6.
d
Song i. 16. and iii. 7. 8.
a
Song i. 2.
b
Pſal. xxx. 5.
c
Song v. 1.
d
Pſal. cxvi. 13. and xxiii. 5.
e
2. Cor. ii. 21.
f
Eph. i. 13.
a
Song ii. 3. 4. Rev. iii. 20.
b
Song v. 8. and ii. 5.
a
Gal. v. 1 [...].
b
Eph. iv. 24. and iii. 16. Song iv. 1. to 5. and vii. 1.—5. 1 Pet. iii. 4.
a
Eph vi. o.—18. 1 Theſſ v. 8.
a
2 Pet. i. 4.
b
Pſal. li. 10.
a
Ezek. xxxvi. 26. 2 Cor. iii. 3.
b
1 John v. 10.
c
Eph. v. 8.
d
1 Pet. i. 23. 1 John. iii. 9.
e
Matth. vii. 17. 18. and xii. 33. and xiii. 21. Mark. iv. 28.
f
Matth. xiii. 31. 32.
g
Song vii. 2.
a
Song i. 12.
b
Song vii. 13.
c
Song iv. 12. 13.
d
Song vii. 13.
a
Matth. xiii. 8. 23. Luke viii. 15.
b
Song iii. 6.
c
Mark ix. 50.
d
Matth. xiii. 33.
e
Song i. 10. 11.
f
Ibid.
a
Matth. xiii. 52. and xii. 35.
b
Rev. iii. 19.
c
Eph. iv. 24.
d
Prov. xvi. 22.
e
Song vii. 4. Iſ. lv. 3.
a
Song i. 15. and iv. 1.
b
Song vii. 4.
c
Song vii. 4. 8.
d
Pſal. lxxxi. 10.
e
Song vi. 6.
f
Song i. 10. and vii. 4.
g
Song v. 5.
a
Song iv. 2.
b
Song. iv. 4.
c
Eph, vi. 16.
d
1 Pet. i. 7.
e
Song viii. 10.
a
Song i. 3.
b
Iſ. xl. 30.
c
1 Theſſ. v. 8.
d
Song vii. 5.
e
Ibid.
f
Ibid.
a
Heb. vi. 19. 20.
b
1 Theſſ. v. 8.
c
Song viii. [...]
d
Song viii. 6. Pſal. lxix. 9. and cxix. 139.
a
Pſal. cxxxiii. 1. 2. 3.
b
Pſal. li. 17. Joel ii. 13.
c
Pſal. li. 17.
d
1 Pet. iii. 4. and v. 5.
e
Rom. vi. 6. 7. and viii. 13.
a
Gal. ii. 20.
b
John vi. 26. Phil. ii. 13.
a
Col. ii. 6. Rom. viii. 14.
b
Heb. xii. 1. 2.
a
Song viii. 5.
b
Gal. v. 17. Eph. vi. 10.—19. 2 Tim. iv. 8.
c
Prov. xiii. 6. and xiv. 34.
a
Eph. iv. 15. Hoſ. xiv. 5. 7.
b
Pſal. cxi. 10.
c
Prov. ii. 2.
d
Prov. iv. 18.
a
Song vii. 2.
b
Prov. iii. 18. and iv. 13.
c
Song vi. 11.
d
Prov. xi. 18.
e
Prov. xiv. 26.
f
Iſ. lxii. 1.
g
Prov. iii. 13.—16.
a
Prov. ii. 4.
b
Pſal. 4. 1. 1 Tim. ii. 1.
c
Pſal. lxii. 8. and xxv. 1. Lam. iii. 56.
d
Pſal xcv. 6. and cxxxiv. 1.
e
Iſ. xii. 6. Pſal. cl.
f
Joel. i. 13. Job xlii. 6. Lam. iii. 29.
g
Prov. xi. 24. 25. Eccleſ. xi. 1.
a
Rom. v. 21.
b
Rom. vii. 23.
c
Eph. iv. 22.
a
Song i. 6.
b
Jer. xiv. 7. and xvii. 1.
c
Heb. iii. 13. Jer. xvii. 9.
a
Luke x. 30.
b
James i. 13. 14.
c
Rom. vi. 6.
a
Rom. vii. 24.
b
Song ii. 15.
a
Gal. iii. 1.
b
1 Sam. xv. 23.
c
Pſal. lviii 3.
a
Jer. iii. 1.
b
James iv. 1.
c
Rom. vii. 23.
d
Rom. vi. 19.
a
Zech. v. 8. Rom. viii. 7.
b
Zech. xiii. 1. Jer. xliv. 1.
c
Pſal. xiix. 13. and lxx ii. 19. 20. 21.
a
Prov. vi. 6.—11.
b
Ezek. xxxvi. 26.
a
Rom. viii. 1.
b
2 Cor. x. 4. 5.
c
Luke xi. 21. 22.
d
1 Cor. v. 7. 8.
a
Pſal cxl. 3.
b
Jer. xlviii. 16.
c
1 Cor. xv. 56.
a
Pſal. xxxviii. 5. 8. 9.
b
1 Kings viii. 38. Pſal. xxxviii. 2.
c
Matth. viii. 12.
a
Eph. ii. 1.
b
Iſ. ix. 18.
c
Iſ. xliv. 22,
a
Iſ. lxiv. 1. Song ii. 8.
b
Ezek. vii. 10. and xviii. 2. Jer. xxxi. 30.
c
Matth. xii. 35.
a
Matth vi. 12.
b
Prov. xiv. 34.
c
Jer. ii. 19.
d
Pſal. xxxviii. 4. Zech. v. 7.
a
Iſ. lviii. 6.
b
Col. iii. 9.
c
Deut. xxxii. 5.
a
Iſ. i. 18.
b
Iſ. iii. 18.
c
Acts viii. 23.
d
Song viii. 5.
e
Pſal. xl. 2. and cxxx. 1. Zech. ix. 11.
a
Iſ. lxi. 1.
b
Eph. v. 8.
c
Song ii. 11.
d
Eph. ii. 1. 5.
e
1 John iii. 8. 9.
a
2 Cor. x. 3.
b
Rom. viii. 4.
c
Iſ. lix. 7.
d
Jo [...] xv. 16.
e
2 Pet. ii. 22.
a
Matth. xxiii. 32.
b
Pſal. cxxv. 5.
c
Jude 23.
d
Prov. iv. 19.
e
Matth. vii. 3. and xxiii. 24.
f
Hoſ xi. 12.
a
Hoſ. viii. 7.
b
Jer. ii. 13.
c
Iſ. xliv. 20.
d
Ezek. xvi. and xxiii.
e
Ezek. xiv. 4.
f
Jer. x. 15. 5. Ezek. xiv 4. Iſ. xlv. 16.
g
Jer. iii. 22.
h
Rev. ii. 4.
i
Mal. ii. 11.
a
Iſ. xxxi. 6.
b
Song iii. 1. and v. 2.
c
Rev. ii. 24.
d
2 Tim. ii. 17.
e
2. Tim. ii. 16.
f
Prov. ix. 17.
a
Prov. vi. 27. 28.
b
Prov. vii. 23.
c
Jer. v. 8.
d
Amos ii. 7.
e
Amos viii. 6.
f
Amos v. 11.
g
Amos viii. 4. Mic. iii. 2. 3.
h
Hab. ii. 12.
i
Pſal. xiv. 4.
a
Hoſ. vii. 9.
b
Job viii. 11.—14.
c
Job. xv. 2.
d
Iſ. lix. [...]. and lxiv. 6.
e
Hoſ. x. 4.
f
Joſh. xxiii 13. Prov. xxii. 14.
g
Ezek. iii. 20.
a
2 Cor. ii. 11.
b
2 Cor. xii. 7.
c
Luke xxii.
d
Eph. vi. 1 [...].
e
Eph. vi. 16.
a
Pſal. xxxi 5.
b
Pſal. xxiii. 5.
c
Mic iv. 3. 4.
d
Job xxii. 20.
e
Jer. xxziii. 6. Prov. xii. 4.
a
Prov. xiii. 12.
b
Iſ. lviii. 11.
c
Iſ. lx. 20. Pſal. xviii. 28.
d
Iſ. xxxv. 1. 2. and xxi. 12.
e
Pſal. xxxii. 4. Job xxix. 19.
f
Iſ. lxvi. 12.
a
Pſal. xxiii. 5. Iſ. lxvi. 11.
b
Lam. v. 16.
c
Prov. x. 15.
d
Prov. xxiii. 5.
e
Luke xvi. 9.
f
Philip. iii. 8. 9.
g
Jer. xii. 5. Prov. xxiv. 34.
a
Job. iv. 9.
b
Amos v. 19. Eccl. x. 8.
c
Jer. i. 11.
d
Lam. iii. 5. 7.
e
Lam. iii. 16. Ezek. xviii. 2.
f
Iſ. xxii. 5.
g
Micah vii. 17.
a
Pſal. xliv. 19. Job xvi. 14.
b
Micah vi. 9. Rev. viii. 5.—13.
c
Job. xviii. 5.
d
Rev. xvi.
e
Ezek. xxi. 13.
f
Rev. xvi. 8. Song i. 7.
a
Iſ. xxi. 12. Zech. xiv. 7.
b
Lam. iii. 2.
c
Pſal. xcvii. 2.
a
Song v. 2. Matth. vii. 25.
b
Song ii. 11.
c
Iſ. xxviii. 17. Matth. vii. 25.
a
Pſal. xlii. 7. and cx. 7. Jer. xii. 5.
b
Pſal. lxix. 1. 2. and xl. 2.
a
Hoſ. ii. 14.
b
Zech. i. 8. Pſal. xxiii. 4.
c
Pſal. vii. 15. and x. 9.
d
Pſal. cxlii. 6.
e
Rev. ii. 22.
f
Zech. xiii. 9.
a
Job. vi. 4.
b
Job. ix. 34.
c
Iſ. i. 6. and xxiv. 16.
a
Eccl. vii. 13.
b
Matth xvi. 24.
c
Iſ. xxx. 27.
d
Iſ. x. 27.
e
Iſ. xxxvii. 29.
a
Jer. xv. 7. Iſ. xxx. 28.
b
Jer. iv. 15.
c
Jer. xxv. 15.
a
Matth. xx. 22. 23.
b
Matth. xxiv. 29. Rev. vi. 12. 13. Iſ. xiii. 10.
c
Rev. xi. 13.
d
Joel iii. 13. Rev. xiv. 15. 20.
a
Prov. xx. 26.
b
1 Cor. iv. 21.
c
Iſ. xl. 4. and xlv. 2. and xi. 15. Rev. xvi. 12.
d
Job. ix. 25.
e
Job. ix. 26.
a
Job. xiv. 2. James i.
b
Matth. v. 25.
c
1 Cor. v. 8.
d
Eph. v. 16.
a
Job. ix. 26.
b
If. xxxviii. 12.
c
Job. vii. 10
d
Pſal. xc. 4.
e
Pſal. xxxix. 5.
f
Pſal. xc. 9.
g
Pſal. xc. 9.
a
Job. xx. 8.
b
Job. vii. 7.
c
Job. vii. 6.
d
Job vii. 9.
e
James iv. 14.
f
Eccleſ. viii. 13.
g
Pſal. [...]xix. 5.
a
John. v. 25.
b
Heb. iii. 7.
a
Iſ. xxi. 12.
b
Song ii. 11. 12. 13.
a
Prov. vi. and x. 5.
b
Matth. ix. 37.
c
Iſ. lxiii. 4.
a
Job. xviii. 14.
b
Pſal. xlix. 14.
a
Eccl. viii. 8.
b
Phil. i. 23. Eccl. xii. 3—6.
c
1 Cor. xv. 36.
d
2 Cor. v. 1.
a
Pſal. xc. 5.
b
Job. iii. 13. 17.
c
1 Theſſ. iv. 14.
d
Job x. 21.
a
Iſ. xv. 1.
b
Prov. xiv. 32.
c
Pſal. xlix. 14. Song ii. 17.
d
Dan. xii. 2.
a
Iſ. xxvi. 19.
b
Ezek. xxxvii. 1.—14.
a
2 Pet. iii. 10.
b
Matth. xiii. 39.
a
Matth. xxv. 30.—46. Rev. xx. 11. 15.
b
Rev. xix. 7. Pſal. xlv. 13. 14.
c
2 Tim. iv. 8.
a
Rom. viii. 19.—22. Pſal. xcvi. 11. 12.
b
Matth. xiii. 47.
c
Song viii. 5.
a
Matth. xiii. 38.—43.
b
Eccl. i. 4.
a
Acts xxvi. 18.
b
Heb. xi. 16.
a
James ii. 5. Pſal. xlv. 13. 14. Iſ. lxvi. 1.
b
Heb. xi. 10. Rev. xxi.
a
Luke xxiii. 43.
a
2 Cor. v. 1.
b
Matth. vi. 20.
c
Iſ. lvii. 2. Heb. iv. 9.
d
2 Cor. iv. 17.
a
Matth. xxv. 21.
a
Rev. xx. 10.
b
Iſ. xxx. 33. Matth. v. 22. Cr.
c
Matth. xiii. 42.
a
1 Pet. iii. 19.
b
Rev. ix. 11.
c
Matth. viii. 12.
d
Pſal. xi. 6.
e
Mark ix. 49.
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TextGrid Repository (2020). TEI. 5072 A brief view of the figures and explication of the metaphors contained in scripture By John Brown. University of Oxford Text Archive. . https://hdl.handle.net/21.T11991/0000-001A-61CB-2