A brief view of the figures: and explication of the metaphors, contained in scripture. By John Brown, ...

BOOK II.

Metaphors representing Persons.

CHAP I▪

Metaphors respecting God

1. GOD is compared to a MAN, because of his wisdom and prudence; his manifold ex|cellency; 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 sup|ports, rules, and directs him, as such a 1.1. His countenance and face, when represented as set against any, denote the manifestation of his indignation and wrath b 1.2. In other circumstances, they signify the discovery of of his glory, his favour and grace c 1.3. Commonly his eyes import his knowledge; his care; his favour, and regard; but sometimes they mean the display of his wrath d 1.4. His ears denote his perfect knowledge; his exact observation, and favourable regard e 1.5. His nostrils and nose signify his anger, his approbation, and his exact judgment f 1.6. His mouth and lips denote his will; his authority; his word; his command; his wrath g 1.7. His back imports his anger and disregard h 1.8. 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 1.9. His arms, his hands, his fingers, denote

his almighty power manifested in acts of sovereignty, justice, bounty, and grace k 1.10. His right hand im|ports a signal display of his almighty power, his love, mercy, or wrath l 1.11. But, as relating to the exalted station of Christ, it imports the highest power, autho|rity, glory, and dignity m 1.12. The hollow of his hand, denotes his easy comprehension, protection, and sup|port of all things n 1.13. His soul is his nature, his holi|ness, and love o 1.14. His heart is his essence; his will; purpose; pleasure; and grace p 1.15. His bowels are his most ardent love; his tender mercy; and unbounded compassion q 1.16. His bosom imports secrecy; safety; eminent nearness; amazing intimacy; and endeared love r 1.17. His feet are the less glorious manifestations of his presence; the exercise of his power and provi|dence, for the relief of his people, and the overthrow of his enemies s 1.18.

His joy imports his DIVine pleasure; approbation; and delight t 1.19. His hatred, anger, wrath, fury, de|note his fixed, high, and holy displeasure with sin, and sinners; and his awful displays thereof, in his righteous judgment u 1.20. His sadness and grief import, his just displeasure, and righteous withdrawment of favour v 1.21. His grief for the misery of his people, denotes his ten|der mercy; his infinite compassion toward them w 1.22. His repentance imports the changing, not of his mind and purpose, but of the course of his providential work x 1.23. 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 1.24. His knowledge imports his clear view of all things his discovery of secrets; his approbation and love z 1.25.

His thoughts, are his purposes; and his judgment con|cerning things a 1.26.

His enquiry and search, imports the perfection and in|fallibility of his knowledge; his patient and convincing procedure against transgressors; and his discovery of things that are hid b 1.27. His remembrance, denotes his extensive knowledge and observation; with the signal displays of his pity, favour, or wrath c 1.28. His remem|bering sin, imports his punishing men on account of it: his not remembering it, denotes his gracious forgiving of it d 1.29. His forgetting persons, imports his disre|garding and exposing them to affliction and misery e 1.30. His hissing for men, denotes his easy and sudden assem|bling, and bringing them to execute his judgments f 1.31. His breath or breatbing signifies the exercise of his pow|er, in the easy formation of man; in the ready destruc|tion of his enemies, or the deliverance of his people g 1.32. His mocking and laughing at men, denotes his plea|sure in their just punishment; his full security from, and disregard of their wicked attempts against his in|terests; and his contemning the prayers which they present to him in their affliction h 1.33. His crying out, imports his earnest invitation of sinful men to accept his favours, and return to their duty; and his severe cor|rection and punishment of those that obstinately offend him i 1.34. 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 1.35. His rebukes, imports his convincing men of sin; his correcting and punishing them for it; and his restrain|ing of things l 1.36. His calling things, signifies his easy forming, exciting, and managing of them: his calling persons, imports his authoritative sending them to an

office; and earnest inviting and drawing them to their duty and privilege m 1.37.

His commanding things, imports his making them do whatsoever he pleaseth n 1.38. His being commanded by his people, signifies his ready fulfilment of his gracious pro|mises, whenever they are pled by the prayer of faith o 1.39. 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 1.40. His silence to men, denotes his sovereign delay to com|fort or relieve them q 1.41. His shutting out prayer, and casting the dung of their sacrifices into mens faces, im|ports his contempt and disregard of them: and, by his terrible judgments, shewing himself greatly displeased therewith r 1.42. His numbering of things, signifies his exact knowledge and perfect management of them; his regard to, or wrathful destruction of, them s 1.43. 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 ho|liness, and satisfaction of his justice t 1.44. His selling his favours, denotes his open offer, his deliberate and gracious bestowal of them on Christ's account u 1.45. 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 new|covenant state through the blood of his Son v 1.46. 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 1.47. His labour or working, is his al|mighty, his wise production, upholding, actuating, and ruling of all things x 1.48. His resting, imports his ceasing from his work of creation; his taking pleasure in his creatures; his forbearing signally to interpose

between contending nations y 1.49 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 1.50.

His wiping away mens tears, denotes his removing all occasions of grief, and filling them with comfort and joy a 1.51. His wiping out persons or things, imports his angry, his easy, and sudden destruction of them from off the face of the earth b 1.52. His binding angels, or men, signifies his severely afflicting them; his powerful restraint of their motions and work c 1.53. His tea••ing men, his wounding and making them sore, im|port his severe, shocking, and painful afflicting of them in soul or body d 1.54. His binding men up, imports his kindly redressing their grievances, and healing the plagues, the griefs, the diseases, of their soul e 1.55. His girding men, denotes his fitting and preparing them for their work; his rendering them powerful and active therein f 1.56. His loosing, imports his taking off restraints; his conferring liberty, ease, and felicity, temporal and spiritual g 1.57. But his loosing the bands of kings, denotes his depriving them of their power, their honour and authority h 1.58. His opening his hand, imports the ready, the free, the large, the liberal, com|munication of his favours and influence i 1.59. His opening a door to the apostles, imports his giving them great op|portunity to preach the gospel with success k 1.60. His opening the door of faith to the Gentiles, denotes his of|fering them Christ, and his salvation, in the preached gospel; and giving them faith to receive the same l 1.61. His opening the hea••t, imports his convincing the con|science; his enlightening the mind; his renewing the will, and stirring up the affections, to embrace Christ, his unspeakable gift, in the word m 1.62. His knocking at the door of mens heart, implies his inviting and commanding them by his word, his alarming them

by his providence, and exciting them by the striving of his Spirit, to receive himself in his Son into their heart n 1.63. His holding one's hand, implies his directing, upholding, and succeeding him in his work o 1.64. 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 1.65. His shutting men up, denotes his bereaving them of their liberty, and laying them under sore affliction q 1.66.

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 1.67. His breaking men, imports his awfully chastising, or wrathfully punishing them s 1.68. His sifting his people, denotes his toffing, afflicting, and cor|recting of them, while he wonderfully preserves them t 1.69. His sifting the nations, signifies his severely punishing and scattering them u 1.70. His shaving men, and ma|king them bald, imports his depriving them of their num|ber, their wealth, their glory v 1.71. His stripping men naked, implies his bereaving them of their safety, their riches; and exposing them to trouble, shame, and re|proach w 1.72. His blotting mens names from under hea|ven, imports his destroying them utterly, and causing their remembrance to cease x 1.73. His devouring and swallowing up, signifies his easy, his sudden, his terri|ble, his utter destruction of an object y 1.74. His pouring out, imports the heavenly, the gradual, the regular, the abundant communication of his spiritual influence, his merciful favours, or wrathful judgments z 1.75. His hewing men, implies his alarming their conscience, or his hardening their soul, and ripening it for destruc|tion a 1.76. 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 1.77. His bearing,

carrying, and upholding, implies his preserving inexistence, or life; his bestowing of refreshful comfort; his pro|tecting from injury; and his governing, directing, and drawing in a right way c 1.78. His binding up mens souls in the bundle of lise with himself, imports his kindly se|curing and promoting their life, their health, their prosperity, and comfort d 1.79. His slinging out mens souls, implies his cutting them off by a sudden, a violent, a wrathful exit e 1.80.

His making a way for his anger, signifies his provi|dential ordering of events, to promote the execution of his righteous judgments f 1.81. His making mountains his way, and exalting his high way, imports, that, to the exal|tation of his gracious designs and methods towards his people, he makes ordinances, and even obstructions, subservient to further his work g 1.82. 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 1.83. His weighing mens spirits, imports his comprehensive knowledge of their state, their frames, their qualities, and thoughts i 1.84. 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 1.85. His searching Je usalem with lighted candles, imports his open discovery, and punishing of the most secret sins thereof l 1.86. His blotting out sin, is his full and final pardon thereof, through the blood of his Son m 1.87. 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 1.88. 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 1.89.

His writing things in a book, denotes his perfect

knowledge, exact remembrance, and continued just re|gard to them p 1.90. His writing bitter things against one, signifies his gradual afflicting of him with severe and lasting ••••o••bles q 1.91. His writing of his law in mens hea••t, and seal|ing 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 1.92. 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 ob|tain everlasting life s 1.93. His writing his name in their foreheads, imports his rendering them like him in holi|ness; and enabling them to make an open profession of his truth t 1.94. His putting their tears into his battle, and making them in his book, imports his kind observation, and careful rewarding of them u 1.95. His engraving of Christ the one corner stone, implies his forming of his human nature; his furnishing it with all beautiful gra|ces; and his severely bruising, and deeply wounding him with the strokes of his wrath v 1.96. His breaking mens teeth, arms, or bow, imports his depriving them of abili|ty, of courage, of opportunity to oppress and do vio|lence to others; or defend themselves w 1.97. His putting his hook in their nose, and his bridle in their jaws, de|notes his checking their fury, and thwarting their pro|jects x 1.98. His fanning men, imports his trying, his scattering, and destroying them y 1.99. His cutting off their spirit, signifies his taking away their wisdom, their strength, their courage, or life z 1.100. His sweeping a land with the besom of destruction, imports his cutting off the inha|bitants by death, or giving them up for captivity and spoil; his overturning the buildings, and rendering it desolate a 1.101. His bruising Satan under the feet of his people, implies his restraining, his conquering, and tri|umphing over him, in and by them b 1.102. His bruising, smiting, striking, wounding, of men, imports his laying heavy afflictions on them c 1.103.

His sealing up mens hands, denotes his forbidding,

his hindering them to act d 1.104. His sealing or sewing up iniquity in a bag, imports his exact knowledge of it; his continued remembrance of it, and readiness to re|venge it e 1.105. 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 1.106. 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 1.107. His drawing of men, im|ports 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 fel|lowship with himself h 1.108. His pursuing men, his dri|ving them away, imports his bringing sudden and hea|vy 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 1.109. His setting a hedge about men, de|notes his favourable protection of them; or his angry surrounding of them with manifold grievous afflictions k 1.110. His removing the hedge, implies his exposing them to danger and ruin l 1.111. 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 1.112.

His seeing or looking to persons or things, implies his exact knowledge of them; his gracious favour and approbation; the execution of his righteous indigna|tion n 1.113. 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 1.114. His hearing, denotes his fixed attention to, and exact knowledge of all things; chiefly his gracious acceptance, and kind answering, of his people's pray|ers p 1.115. His smelling and tasting import his unerring judg|ment,

and gracious approbation of things q 1.116. His touching. denotes his easy change and removal of things; his afflicting of persons r 1.117. His sleeping, denotes his apparent indisserency about his cause and people; his delaying to comfort or help them s 1.118. 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 1.119. 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 1.120. 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 1.121. His walking contrary to men, imports his deliberate crossing of their designs, and his executing his terrible judgments upon them w 1.122. His shewing himself froward, or a wrestler, with the froward, signifies his heaping of the most dis|agreeable and irresistible troubles upon them x 1.123. His coming down, denotes his condescension; his manifesta|tion of his peculiar presence on earth, to favour and bless his people; and for the punishment and destruction of his enemies y 1.124. His going up signifies the ascent, or removal, of some visible-token of his presence z 1.125. His returning to his place, imports the withdraw|ment of his favours; and his coming out of it, denotes his beginning to display his perfections, in executing judgment upon his opposers a 1.126. 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 1.127. 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 1.128. His hiding himself, his covering himself with a cloud, his standing afar off, import his refusing

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 1.129. His riding on che|rubims, represents his majestic employment of angels in the adminstrations of his providence e 1.130. His riding on swift clouds, imports his awful and majestic, speed in executing his manifold, his astonishing judgments f 1.131. His running, his flying, denotes the quick, the easy progress of his wrathful, or merciful providences g 1.132. His passing by iniquities, imports his forgiving them; and forbearing to punish men on their account h 1.133. His passing through, or over a people or land, signifies his forbearing to afflict them, or his humbling them by lighter strokes i 1.134.

His searching out a land, implies his wise allotment of it to a people; and his preparing it for them k 1.135. 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 1.136. His seeking, finding out, and visiting iniquity, denotes his discovering it, and punishing men for it m 1.137. 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 1.138. His finding out Christ, imports his infinitely wise choice of him to be our Mediator o 1.139. His anointing of persons, denotes his calling and furnishing them for an office; or his gi|ving them the Holy Ghost to sanctify, comfort, and strengthen them p 1.140. His tempting a person, imports his trying his obedience; and calling him to make a|clear discovery of his real grace q 1.141. His leading into temptation; his hardening, deceiving, blinding, or sleepen|ing men, imports his righteous exposure of them to such things as may innocently occasion their sin; his with|holding his preserving, softening, directing, and awa|kening influences from them; and his permitting Sa|tan, wicked men, and their own lusts, to entice them

to sin, and render them stupid and obstinate, mistaken, ignorant, and careless therein r 1.142. His being dis|jointed from his professing people, implies how very disagreeable it is to him, to be provoked to withdraw his special favours from them s 1.143. 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 1.144. 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 trans|gressors u 1.145.

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 1.146. His seat or throne, is Christ; his ordinances; hea|ven; or whatever he displays his especial presence, majesty, and authority, in w 1.147. His dwelling in Christ, in eternity; in heaven; in the hearts of his people; in the temple, imports his abiding and delightful connec|tion with them; and his shewing forth, and exerting the riches of his glory and grace in them x 1.148. His ••ootstool is the earth, where he vouchsafeth but imper|fect 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 1.149. His standing imports his fitness to go|vern, and his readiness to help, comfort, correct, or punish men z 1.150. His sitting, denotes his supreme au|thority; 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 1.151

and evident security for a thing; his threatening of trouble; or his exerting of his power b 1.152.

His life, denotes the eternal existence, activity, and happiness of his nature c 1.153. His days and years, signi|fy his everlasting and unsuccessive duration; with the distinguished seasons of his mighty works d 1.154. 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, au|thority, righteousness, kindness, or wrath e 1.155. His be|ing armed, denotes his full sufficiency; his perpetual rea|diness to conquer and protect his people, and to punish his enemies f 1.156. 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 1.157. Wicked men are called his sword, and hand, because by them he executeth his afflictive designs h 1.158. His buckler and banner denote his all powerful help, and protection of his people, by means of his word, his pro|vidence, and grace i 1.159. 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 de|notes the instruments of God's judgment k 1.160. The cup in his hand, is anger, wrath, ripe for execution; which is full of mixture, as the judgments contained are nu|merous, various, and bitter l 1.161. And without mixture, as no mercy is mingled therewith in hell m 1.162. His cha|riots, are clouds, angels, and providences n 1.163. His chariot|wheels are the wind, flames of fire, awful judgments, or rolling clouds o 1.164. His riches are his fulness of majesty, glory, and grace, with all the blessed effects

thereof o 1.165. His treasures, are his power, ven|geance, justice, gooodness, patience, or the clouds and heavens p 1.166. His furnace is the execution of his just judgments, for the resining of his people, and the ruin of his enemies q 1.167. His lot and portion, is his chosen people, whom he esteems, delights in, and from whom he receives a revenue of glory r 1.168. The Mosaic sa|crifices are called his bread, and the wine-offerings re|presented as chearing his heart: they were food dedica|ted to his service; and he accepted and delighted in them, when offered in the faith of his promised Son s 1.169. His book, is his predestining purpose; his infinite know|ledge; his unfailing remembrance; and exact providen|tial care t 1.170. His signet and seal, are what is very dear to him: chiefly his seal is his holy Spirit u 1.171.—My soul, Is every thing in me, every thing about me, an em|blem 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 1.172: he is from everlasting to everlasting: when empires are over|turned, 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 na|ture; 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 1.173. In the first person of the adorable Godhead, he, from eternity, be|got our Lord Jesus Christ. He is the contriver, pur|poser, former, and preserver of all things. He is the

author and source of all light, knowledge, glory, mer|cy, 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 com|forts 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 gospel|conversation. 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 propo|seth 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; readi|ly 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 com|forter, 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 ten|derly he sympathizes with them under their troubles; he is exceedingly grieved and dishonoured by their offences; and he wisely and kindly corrects them on ac|count thereof; every one of them he enriches with his fulness, and makes heirs of his kingdom. In the pro|mises 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 Fa|ther of glory, mercies, and comforts.

4. God is compared to a MASTER and HOUSEHOLD|ER.

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 stati|on, 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 fa|mily he instructs and protects. Every thing necessary for their peace, their health, and happiness, he richly provides. Those who are unruly, he corrects and pu|nisheth. Wicked angels, and incorrigible men, he ex|pels 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 puni|sheth 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; ab|solute his authority! To every reasonable creature he gives laws and wisely governs, righteously rewards, or punisheth them. Heaven is his palace and throne. An|gels 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. Eve|ry lawful court on earth, every man's breast, and the general judgment, are his courts of judicature: consci|ence, 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 PRI|VY, 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."

6. God is compared to a JUDGE. With infinite wis|dom 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 con|vincingly he chargeth them with their proper deeds: authoritatively he pronounceth, and infallibly he exe|cuteth upon them, the most righteous sentences, corres|pondent 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 de|cisions.—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 know|ledge of all things! he is infinitely true and faithful. Solemnly, by subscription and oath, he attests the in|spired 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 tremen|dous peril of calling, of attempting to make the God of truth a liar, a perjured person, do I, and do you chil|dren 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 end|less 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 mus|ter, 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 pro|tect 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

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; safe|ly he leads them on; secures them from death; heals their wounds; procures them complete victory; and be|stows 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 advan|ceth his honour; extends his peculiar dominion; pro|tects 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 un|bounded might, bold courage, and awful terror. No creature is able, nor without infinite peril dares to op|pose 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 invi|tations of his word, and exercise of his providence, he wooeth his chosen people. He enters into marriage cove|nant 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 1.174. The

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 cor|ruption, 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 abomina|tions, he gradually digs out. The wine-press of ordi|nances, he graciously erects. Her members he DIVides into their proper place and station. With rules of go|vernment, 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 vine|yard for himself. By breaking, by melting, and re|moving 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 sanc|tified 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

to me, in his righteousness; so shall I reap in mercy.

13. God is compared to a SHEPHERU a 1.175. 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 wick|edness; 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 1.176. The proper course of every creature he fully understands; and di|rects them in their respective motions. His conduct is the most perfect pattern. It is his to recover his be|wildered chosen; to bring them into the way that lead|eth 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 hap|piness.—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 1.177. 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 1.178. In his e|ternal 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 mar|vellously 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 mar|vellous 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

others in their stead. In his everlasting love, in the blood of his Son, he lays the foundation of our salva|tion, 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 1.179. With in|finite 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 ap|pointed to everlasting honour; others, for their sin, to everlasting shame and contempt. At his pleasure, he disposeth of things, of persons, and nations; and won|derfully 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 WO|MAN f 1.180. In infinite tenderness to, and care for his chil|dren, 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 1.181. 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 provi|dence, 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 1.182. How terrible

O JEHOVAH, is thy majesty! How unlimited thy sove|reignty! 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 ha|tred to those who indulge themselves in wolvish ty|ranny; apish flattery; or squint looks of hypocriti|cal dissimulation! O thy astonishing patience! thy un|matched 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 1.183. How in|finitely comely and glorious in himself, how DIVersified his appearences to creatures! How fierce, especially after a long sleep of exercised patience, is his wrath a|gainst 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 a|ware! and what spiritual blindness and everlasting dark|ness are their remediless doom!—With me, Lord, wait that thou mayest be gracious; be exalted that thou may|est shew mercy: and, because thou art a God of judg|ment, let me wait for thee.

22. God is compared to a BEAR bereaved of her whelps, and lying in wait k 1.184. How terrible, though often slow, are his judgments! how wisely his provi|dence 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 kind|ness in his promise, he forms into new, into perfect men! How fearful his vengeance against those that

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, good|ness, if thou continue in his goodness; otherwise thou shalt also be cut off.

23. God compares himself to a MOTH and ROTTEN|NESS l 1.185. Secretly, insensibly, and gradually, he often, by his judgments, wastes mens spirits; their gifts; their privileges; and property; and renders them use|less and contemptible.

24. God is called LOVE m 1.186. O the incomprehen|sible 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 1.187. How infinitely glorious, pure, holy, pleasant, and incomprehensible, is his nature! how clear and unbounded his knowledge! how unlimited his omnipresence! O the quick ap|proaching, the refreshful, the illuminating, discove|ring, 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 1.188. O his unspeak|able greatness! his dazzling glory! his transcendent high|ness! 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 with|out price. Yet, O your unhappiness who live far from him! ye who live in the tor••id zone of a natural, an

infernal state, what tremendous power hath he to scorch you with fire! Uncreated Sun, now during our tem|porary 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 bright|ness, 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 1.189. O the infinite pureness, power, and awful, majesty of his nature! How heart-warming, purifying, and softening, his in|fluence! He is a consuming fire: how terrible the na|ture of his justice and wrath! how righteous, holy tremendous, irresistible, quick, spreading, and destruc|tive 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 1.190. 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 delive|rance from Sennacherib, after the fearful judgments of God on Egypt and Ethiopia?

29. God is compared to a FOUNTAIN r 1.191. 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 refresh|ful, cleansing, and fructifying virtue of his influences! How free! how common! how patent our access to re|ceive of his goodness, redeeming or natural! O Fountain of living waters, it is thine to possess an infinite fulness

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 1.192. 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 cele|stial country: in him, how wide your prospect into e|ternity! into things in heaven and on earth! How in|exhaustible 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 1.193. How transcend|ent 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 1.194. How sweet the safety, the refreshment, the secret happiness, which his people find in him, and in the exercise of his perfec|tions 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 1.195. How invisible is his nature! how hidden and mysterious are his methods of protecting his people! how great their

secret comfort and happiness in him! how fully his de|fence of them preserveth them from every danger, en|courageth 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 re|fuge.

34. God is compared to a REFUGE w 1.196. In his per|fections, 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 li|ving."

35. God is compared to a STRONG-HOLD and FOR|TRESS x 1.197. 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 1.198. While they are unfit, unready, to defend themselves against the secret, the sudden attacks of their enemies, he kind|ly 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 1.199. His perfec|tions, his promise, his providence are especially useful

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 1.200. He is the great support, beauty, and pro|tector 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 worship|ping 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 DWELL|ING PLACE b 1.201. 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 fel|lowship 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 dan|ger, wandering and wo.

40. God is compared to a PORTION and INHERI|TANCE c 1.202. In infinite kindness, and through our re|lation 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 sup|ports, 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 in|corruptible, sweet, ever-present, infinite, necessary, all|comprehending,

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 1.203. 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 vic|tory, 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 1.204. 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 1.205, which is either white; or green, and spotted with red or pur|ple. 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 clo|thed 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 1.206. 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 1.207. He is the au|thor, the substance, the maintainer, perfecter, and end

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 1.208. By it, with astonishing pain, he slaughtered the Son of his love: It reached even to his heart. His soul was ama|zed and very heavy; troubled till he knew not what to say; sorrowful even unto death. By it, with torment|ing 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 1.209. As Mediator, he is his Father's servant, his prin|cipal 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 ho|liness, in activity, wisdom, and strength: thine to be sent on the principal errands of Heaven; and to pu|blish 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 re|strains and conquers his foes: the Angel that appear|ed 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 judg|ments;

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 1.210. In the new co|venant-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 per|son, God man; or his obedience and suffering in his human nature m 1.211. His having the appearance of brass, imports his firmness, strength, purity, and brightness n 1.212. 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 in|dignation against his enemies o 1.213. His having the ap|pearance of a rainbow, signifies that he is the surety, the mediator, the head, the messenger, the ALL of the new covenant p 1.214. His having the appearance of fire, imports his awful and unspotted Godhead; his warm|ing, and enlightening his people; his being a wall of fire to protect, and pillar of fire to direct and guide them q 1.215. His body being like the azure beryl, denotes his excellency, preciousness, heavenly glory, and bright|ness: or, if the sardonyx, a flesh-coloured stone be meant, it signifies his dwelling in our nature r 1.216. His body, as distinguished from his head, denotes his church, which, by the neck of covenant union, of scripture, and of mi|nisters, is united to him, directed, and nourished by him s 1.217. 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 1.218. His

head as the most fine, the most solid and shining gold, is his all comely, exalted, precious, and durable God|head, high dignity, and royal dominion over all u 1.219. 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 1.220. His white hairs, denote his wisdom, his majesty; and his being from everlasting God y 1.221. His bushy and black locks, import his unchangeableness; his perpe|tual vigour, freshness, and beauty; with the shining wisdom of his appearances and counsels z 1.222. 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 com|municative 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 1.223. These, like a flame of fire, are piercing, irresistible, and terrible to his ene|mies b 1.224. 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, con|stantly, and gently, communicate his ever-fresh, his pre|cious, his purifying, his soul-refreshing, and perfuming grace and glory c 1.225. His cheeks like a bed of spices, are the comely, delightful, refreshful Testaments of his word; and the ordinances of his grace; the manifesta|tion of his glory to us; or his humiliation and suf|fering in our stead d 1.226. His mighty voice like many waters, like the roaring of a lion, or the voice of a mul|titude, 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 1.227. His whole face and countenance, are his manifestations of himself,

in his person and office; which, like lightning, are sur|prising, 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 1.228.

His shoulders, denote his almighty power, his infi|nite wisdom, care, and love, which qualify him to bear our sins in his own body on the tree; to bear our per|sons to glory; and to bear the charge of government committed to him by the Father g 1.229. His arms like polished brass, are his powerful, his glorious strength, providence, mercy, and love h 1.230. His hands, are his power, his operation, and bounty; which, like gold|rings 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 1.231. His paps denote his communicative, his all-nourishing, fulness of grace and glory k 1.232. His bosom is his love, his care, his special protection; his bestowal of eminent fellow|ship with himself l 1.233. 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 1.234! His heart, denotes his most endeared affection, and tender regard n 1.235. His loins, are his firm purposes, and al|mighty power o 1.236. His legs like pillars of marble set in sockets of gold, denote his everlasting ability, to sup|port the weight of creation; the weight of the new|covenant 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

ease p 1.237. 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 ven|geance, 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 ter|rible to them that oppose him q 1.238. His heel, is his holy, but created manhood, which Satan bruised and afflicted during his humbled debasement; and his peo|ple and followers, whom, while on earth, Satan bruiseth and afflicts by his manifold temptations r 1.239. His steps and goings, are his various approaches, towards incar|nation 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 innume|rable in managing the world s 1.240. His one foot on the sea, and the other on the earth, signifies that all the cre|ation, every thing troublous, or restful, is subject to his will, and under his care t 1.241.

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 accord|ing to the tenor of it u 1.242. 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 1.243. 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 1.244. His being clothed with a cloud, imports his tremendous majesty; his incomprehensible nature; and his gloomy and unsearchable providence z 1.245. 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 1.246. His life, is his uninterrupted activity, with the fulness

of grace and of glory, lodged in him, for us b 1.247. His meat, is the infinite pleasure he takes in honouring his Father, and saving his chosen c 1.248.

His sitting at God's right hand, imports the firm se|curity, the unceasing continuance, of his high dignity; his extensive authority, and his undisturbed rest d 1.249. His sitting on a cloud, or white cloud, denotes the mysteri|ous, the awful, but pure, righteous, and glorious na|ture of his procedure e 1.250. His standing at God's right hand, and appearing in his presence, signifies his con|stant, zealous, and ever-prevalent intercession for us f 1.251. 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 1.252. His walking among the golden candlesticks, imports his pecu|liar 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 1.253. His walking with persons in a fiery furnace, represents his distinguished nearness to, comfort, and support of his people, un|der their heaviest and sharpest trials i 1.254. His tread|ing in the wine-press, and staining his garments with red, imports his terrible and bloody victory over all his op|posers, sin, Satan, the world, or death k 1.255. His tra|velling in the greatness of his strength, imports his gra|cious presence in every part of his church; and his dis|play of the exceeding greatness of his power and love, to save his people, and ruin their foes l 1.256. 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

management of the bloody ruin of his enemies m 1.257. His measuring the visionary temple and city before Eze|kiel, and shewing him the parts and ordinances thereof, import his prerogative to appoint every form and sta|tute of the church; and to give men the true know|ledge thereof n 1.258. His holding the stars in his right hand, imports his giving ministers their commission, and his supporting them in their work o 1.259. His having the seven Spirits of God, implies his full possession of the DIVine Spirit, in his DIVersified gifts and graces p 1.260. 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 1.261.

His house, is his church; which he planned; which he built and furnished; which he rules, protects, and with pleasure dwells in r 1.262. His chambers, are his or|dinances; his worshipping assemblies; and his bestowing of intimate communion with himself s 1.263. His green bed, is his ever-pleasant, flourishing, and refreshful church, covenant, word, and ordinances t 1.264. His table may de|note 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 1.265. His provision on it, of bread, of flesh, of honey, milk, wa|ter, or wine, is the blessings of the new covenant; him|self, and his righteousness; his Father and fulness; his Spirit and grace x 1.266. His ointments, are his fulness of Spirit and grace, which softens our heart, and renders us pleasant and comely to God y 1.267. 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 1.268. His chariot of the wood of Lebanon, is his pure, his firm, his fragrant, and incorruptible

manhood: its silver pillars, are precious, comely, pure, and durable graces: its golden bottom, is his glorious, al|mighty, immutable, inestimable, and everlasting God|head: its purple covering, is his bloody suffering, and royal exaltation: its mid pavement of love, is his un|bounded favour to his chosen, that inspired him to un|dertake 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 1.269. 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 1.270. His bow, his arrows, and sword, are his powerful word, and almighty influences, whereby he convinceth his chosen, and sub|dues 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 1.271. 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 1.272. 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 1.273.—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 1.274. By solemn oath, JEHOVAH consecrated him to his of|fice. 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.

4. Christ is often, especially by himself, called the SON OF MAN g 1.275; 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 car|penter'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 1.276. 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 di|rects, governs, and conveys nourishment to, all his saints;—who are joined to him by faith. It is his to add ho|nour and dignity to, and to rule over his church, which is united to him by his word, his ordinances, and mi|nisters.—Is this Carmel-like head, this lofty, pleasant, fruitful, and all-exhibiting Immanuel; this crimson like, this sin bearing, this suffering, this royally-exalted Je|sus, my one head? my Lord, and my God?

6. Christ is called a MEDIATOR, or DAYS-MAN i 1.277. He is God and man in one person; a truly middle per|son 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 Fa|ther's honour with our happiness, he effects it by satis|fying 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 an|gry. Obey his voice; beware of him; provoke him not.

7. Christ is called a SURETY k 1.278. At his Father's call, he, from eternity, became one with us in the eye of the broken law: kindly he undertook for us: infal|libly he secured the full payment of that obedience and satisfaction which we owed to his Father's law and ju|stice. Kind to astonishment, he took our whole debt

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 esta|blish 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 1.279. By his suf|ferings, the travel of his soul; by his resurrection from the dead; by the influence of his Spirit; by the incor|ruptible seed of his grace and word; he, in our regene|ration, 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 where|in we should go. By his power, his angels, and mini|sters, 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 1.280. In his unbound|ed affection to his poor kinsmen, he, as our dying Re|deemer, 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, so|lemnly bequeathed to us his whole fulness, his purcha|sed 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 sa|craments he seals, his donation: He himself, his Fa|ther, 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,

without astonishment, without enrapturing love, with|out rage against my sins, his murderers, think what he there dispones in legacy to me!

10. Christ is compared to a BRIDEGROOM and HUS|BAND a 1.281. With his Father's consent, he, with infi|nite wisdom and prudence, fixed his love on sinful men. His friends and servants, the prophets, and blessed Bap|tist, 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 e|verlasting righteousness;—he laid down his life.—In the gospel he demands and wooeth our heart. Notwithstand|ing our base birth, our froward temper, our lothsome appearance, our brutish ignorance and folly, our po|verty, 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 ope|rations, 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 him|self; 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 infirmi|ty; and supplies our need. Kindly and prudently he abides with, cherisheth, delights in, defends, enricheth, ennobles, and favours with due direction, warning, re|proof. 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

ever with him, to behold his glory, and become per|fectly 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 FIRST|BORN a 1.282. 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 ho|nour 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 bre|thren 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 1.283. 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 plea|sed in converse, in fellowship, in familiar intimacy with us! He is a brother born for adversity: in days of tribu|lation, he shews the most distinguished kindness; he af|fords the most speedy and signal relier.—Never, O Possess|or 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 chil|dren shall bow down before thee. When I find thee with|out, in this evil world, let me kiss; let me embrace; let me openly avouch thee; let me bring thee to my mo|ther's house, to the chambers of that church that conceived me.

13. Christ is compared to a FRIEND c 1.284. In no wise can his people be without him. Infinitely he loves them; tenderly he sympathizeth with them. O the count|less, the astonishing, the gracious words, and deeds,

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 re|prove 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 bro|ther: 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 coun|sel 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-un|worthy company: It is thine always to seek our true welfare; to be highly grieved when we slight thy fa|vours; 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 1.285. He gives law to eve|ry creature in heaven and on earth. All the laws of in|spiration derive their origin from him. It is only his to enact statutes of doctrine, worship, discipline and go|vernment, for his visible church. It is his to give us the law of faith, fulfilled not by doing, but by belie|ving 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 un|der 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 1.286. As God he hath a natural right to rule over all; as Mediator, he hath gi|ven

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 pro|tect, 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 king|dom is the church visible and invisible, militant or tri|umphant. His palace is the celestial mansions, the gos|pel-church, nay, every sanctified heart. The new co|venant, 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 wor|ship, the hearts of his people, are his stately throne. The oracles of inspiration, are his useful, his unblemish|ed, 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 ama|zing 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 do|minion. It is thine to be infinitely wise, mighty, mer|ciful, patient, peaceful, honourable, unchangeable, im|mortal.—Have I, my soul, seen this King in his beau|ty? 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?"

16. Christ is a COUNSELLOR a 1.287. O his infinite dignity, wisdom and prudence! He is the high favour|ite of Heaven; entirely acquainted with all the DIVine secrets. Nor is any thing transacted by his Father, without his express concurrence. In harmonious con|cert. 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 1.288. 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 him|self an atoning sacrifice; and to enable them to offer their persons and service, living and acceptable sacrifi|ces 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

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 1.289. 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 foun|dation 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 1.290. 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 season|able sentences, he renders himself infinitely terrible to offenders. It is his to recognize every man's deeds, and

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 pro|nounce and execute their sentence; dismissing the wick|ed 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 1.291. According to his Fa|ther's appointment, he openly invites sinful men, parti|cularly 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 in|sinite skill, integrity, faithfulness, boldness, care, and success, he pleads them at his Father's bar, notwithstand|ing 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 inter|cession 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 li|veth

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 1.292. By his Father's commandment, he, in the display of his ho|nour, his valour, his wisdom, faithfulness, and strength, cheerfully, openly, and boldly proclaimed war with sin, Satan, and a carnal world. Armed with zeal, with righ|teousness, with power and wrath, he, in his incarnation, his death, resurrection, ascension, his spiritual and se|cond 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 il|lumination 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 re|ward. 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 pro|mote, and maintain our everlasling salvation; and to pu|nish with unsupportable ruin, such as refuse thy terms of peace, or decline to enlist in thy bands.—In all my spi|ritual warfare, let me set the Lord continually before me:

let me stand still, and see his salvation; "and follow after him, only to spoil."

22. Christ is a LEADER and GUIDE a 1.293. 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 1.294. 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 un|bounded, 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 pa|tience 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 thou|sand b 1.295. To his children he explains the secrets of his covenant; the mysteries of his word; the deeps of his c 1.296

nature, person, and purpose; the wonders of his provi|dence. 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 con|ference.—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 Babel|like 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 1.297. Being DIVinely called, he, with the utmost fidelity and clearness, declares to men the whole truth of God, ne|cessary to be known, and nothing else. Solemnly he confirmed it, by his own, and his prophets and apostles miracles, almost innumerable. Solemnly he confirm|ed it, by his own suffering and death. Solemnly he confirms it, by his oath and sacraments; by the testi|mony 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 judg|ed 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 1.298. Solemnly hath God called thee, O Re|deemer; 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 Christia|nity.—My soul, consider him; let him be thy medita|tion all the day.

27. Christ is called a BISHOP, overseer, and MINI|STER c 1.299. For the welfare of his church, he overseeth,

watcheth over, preacheth the gospel to, instructs, go|verns, 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, consti|tute any the sheep of his pasture. He is called the mi|nister 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 de|based 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 1.300. Taken from a|mong men, with respect to his humanity, he is solemn|ly 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 che|rubims, 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 manage|ment of all the fiery judgments of God sent upon a|postate 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 e|vangelic 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 un|parallelled in the dignity of his person office, and work.

29. Christ is called the BREAKER that is gone UP a 1.301. 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 in|tercession, 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 corrup|tion; 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 1.302. 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 ma|ster, 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 1.303. To him hath the Fa|ther committed all power in heaven and earth; and given him to be head over all things to the church. Into

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 un|spotted 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 1.304. He "open|eth 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 bless|ings as he pleaseth. Maugre all opposition, he opens the scripture; spreads the light and knowledge there|of: he opens a door of opportunity to preach the go|spel, 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 glo|rious 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 de|spisers. 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 tempta|tion; to every vanity; to every lust.

33. Christ is compared to an HUSBANDMAN, or ma|ster

of a field, or vineyard a 1.305. 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 mini|sters, 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 irre|gular 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 pro|portionate 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 1.306. With infi|nite care and skill, he casts abroad the good seed of his word in the visible church. Partly it falls upon inat|tentive sinners, who, like the way-side, give it no recep|tion, not so much as into their memory and judgment: part of it upon stony ground, upon obdurate and hard|hearted 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 righte|ousness, to the praise and glory of God. After plough|ing 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 evange|lical truths, gracious influences, and special providences,

make us to abound in the work of the Lord.—O thy long-suffering patience, and kind waiting for our re|pentance!—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 dissem|blers shall be utterly destroyed.—Hasten, my soul, unto the coming of this day of God.

35. Christ is compared to a SHEPHERD a 1.307. The Fa|ther 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, not|withstanding 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 pa|sture, 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 understand|ing, upon the green pastures of thy person, thy relations, covenant, righteousness, and love. It is thine to pre|serve them from the unwholesome pastures of false doc|trine, 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 bur|dened in spirit, and are with young; concerned to con|vert others to thy way. It is thine to gather thy cho|sen into the fold of the visible church, and of intimate nearness to thyself. In the scorching noon tide of per|secution, of temptation, or of prevalent corruption, it is thine to give them rest, under the shadow of thy power|ful 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.

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 infi|nite 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 re|store their soul when faint; and lead them in a way that is right. By church-censure, he now separates the in|fected with scandal, that the rest be not partakers in their sins, or their plagues: at last, he will fully sepa|rate the goats, the unclean; and present the residue be|fore 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 re|demption, "the blood of the everlasting covenant."

36. Christ is compared to a PHYSICIAN a 1.308. 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 in|constancy, the quinzy of cursing and blasphemy, the dropsy of covetousness, the palsy of stupidity, the p••eu|risy 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 under|stands our distempers, and their proper, their infallible

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, unbe|lieving 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 thorough|ly 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 1.309. Such as were dead in trespasses and sins, he raiseth to spiritual and everlasting life. To the blind and igno|rant, he giveth saving instruction. The deaf, the stu|pid,

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 un|belief, 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 heal|ed, 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 spiri|tually 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 con|viction of our blindness; by the washing of his blood and Spirit, he opens our blind understanding: gradual|ly he increaseth our spiritual knowledge, till we see every thing clearly in the immediate vision of God. The enra|ged, 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 wilder|ness-world, without diminishing the virtue thereof: nay, the more of his provision we receive, the more we be|hold 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!

How fearfully, amidst their lazy, their fair pretences to holiness, did he curse the Jewish church into barren|ness; 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 1.310. How infinite is his assortment of all necessary, and useful bless|ings, 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 pre|senting 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 under|stands 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 1.311. 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 ves|sels of eternal mercy and happiness. By persecution and censure, he purgeth his church from scandalous and

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 1.312. Upon the foundation of his own infinite love, he, with his ever|lasting 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 de|stroyed 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 co|ming; 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 re|generation 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 1.313. In the greatness of his strength, in the display of his love, he, as it were, goeth about in the ordinances, and influen|ces of his grace, to seek and save sinners even the chief; and to visit his people. How often he endures the sad|dest injuries! By his word, his providence, and Spirit, how he knocks at the door of our heart! How wick|edly! 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 1.314. Chear|fully he engaged to his Father in the service of our sal|vation. With amazing diligence, faithfulness, humble

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 hap|piness; 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 perso|nal glory, and a numerous seed. What, O Redeemer, shall I render unto thee for thy service for me! "Tru|ly I am thy servant; I am thy servant: thou hast loo|sed my bonds."

43. Christ is called a FORERUNNER a 1.315. 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 1.316. He bare our sins and the punishment thereof, in his own bo|dy 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 trou|bles, 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, wor|king in them "to will, and to do, of his good plea|sure."—It is thine, O Jesus, to bear me up under e|very 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,

that where thou art, I may be there also, to behold thy glory.

45. Christ resembles the KIND SAMARITAN a 1.317. How|ever much hated, reproached, and abused by our race; yet finding us fallen among thievish and murderous de|vils and corruptions, and by them rendered dead in tres|passes 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, com|mands his angels and ministers to take care of us, com|fort, and help us with the doctrines of his word; and promises to them a proper, an abundant reward. Bless|ed 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 1.318. In his debased estate he was exceeding poor, had no help but in God alone: was oppressed with griefs, sor|rows, 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 con|ceit 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 admi|rers, 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

men, neither will ye "be persuaded, though one rose from the dead."

47. Christ is compared to a TRAVAILING WOMAN a 1.319. 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 plea|sant the fruit of his travail; "glory to God in the high|est, peace on earth, and good will towards men!" No more ask, my soul, Doth a man travail with child? Where|fore 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 sweep|ing an house, to find a lost piece of silver b 1.320. 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: Never|theless Jesus continueth his work, till his precious, his ransomed ones, are, to the praise of God, the joy of an|gels and saints, recovered from among the reprobate world, and the dross of their own corruption. O Re|deemer, 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 1.321. 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

and majestic the voice of his word and providence! myste|rious and incomprehensible the track of his purpose and work! royal and large his dominion over all things, espe|cially over the household of faith! It is thine, adored Immanuel, with stedfast and comprehensive view, to be|hold 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 a|scend 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 de|scend to take the prey from the mighty; that, with ama|zing, but god-like fury, thou mayest make thine enemies thy footstool. It is thine to love thy children with an infi|nite, invincible love; and, by kind application of thy|self, to bring them into spiritual existence. It is thine to protect them in danger, and hide them in the muni|tions 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 pow|er, 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 1.322. How boundless his love! How tender his pity and compassion towards his people! How kindly, how earnestly, chiefly amidst danger, he in|vites ••••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 1.323. 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,

in his suffering and intercession! How narrow and un|ceasing his observation of, and how fearful his indigna|tion 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 de|spisers, 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 ful|ness 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 1.324. 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 1.325. 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 com|mandments; 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,

his "thirst was great; and his throat dried as a pot|sherd." In destroying them, he was "obedient unto death, even the death of the cross." Hunted and pur|sued 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 hunt|ed by JEHOVAH's wrath! cursed be my 〈◊〉〈◊〉 the cause!

54. Christ is the LAMB a 1.326. How infinite is his inno|cence, meekness, purity, patience, resignation, loveli|ness. 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 nou|rishing 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 accessible|ness 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 inter|cession 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 seven|fold 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 adorn|ed for her husband; and so be for ever with the Lord!

55. Christ compares himself to a scarlet-coloured WORM b 1.327. He assumed our weak and earthly nature; he condescended to the deepest abasement; our scarlet-like iniquites, our crimson-crimes, were imputed to, and

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 Is|rael, why à man of sorrows for ME! Holy one, why made sin for ME! Adored Immanuel, why despised, re|jected, and contemned for ME! God blessed for ever, why made a curse for ME! Plant of renown, why a re|proach of men for ME! Brightness of the Father's glo|ry, 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 eter|nal, why murdered by my sins! why, love slain for ME!

56. Christ is called the NAME of God a 1.328. 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 1.329. In his di|vine 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, Re|deemer, Prophet, Priest, and King; in his amiable relations, appearances, and works, the infinity, the e|ternity, unchangeableness, wisdom, power, holiness, ju|stice, goodness, truth, sovereignty, love, mercy, and maje|ily

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 1.330. 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 provo|cations; 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 everlast|ing 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 1.331. As the second person in the adorable Godhead, he is infi|nitely wise and prudent. As Mediator, he is the foun|dation 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 inse|parably 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 cor|rupted.

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 un|godly criminals are righteously acquitted, accepted, and rewarded with endless and inconceiveable bliss. Ever|lasting 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 know|ledge," to be communicated to men.—Whatever there|fore thou art to Jews or Greeks, be to me the "wis|dom of God, and the power of God."

60. Christ is called LOVE a 1.332. How astonishing his kindness to unworthy sinful men! in undertaking our debt! in assuming our likeness of sinful flesh! in fulfil|ling our bond service! in suffering and dying in our stead! and rising again for our justification! in ascend|ing 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 salva|tion! 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 forgi|ving 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 ob|ject of our love! and who, in thy person, thy nature, thy names, thy qualities, thy office, relations, appea|rances, 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 1.333. He is the ••••ue God, and the true, the sole Mediator between God ••••d

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 an|cient ceremonies! the repository, centre, matter, chief preacher, and witness of all inspired truth! the store|house 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 inspi|red truth in the love of it; and speak alway the truth to my neighbour.

62. Christ is called the WORD of GOD a 1.334. 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 interpre|ter, 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 1.335. With|out 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 mer|cies.

64. Christ is called the unspeakable GIFT of God c 1.336. 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 ran|som. Now, in the gospel invitations and promises, he giveth him as a complete, able, willing, and ready Sa|viour, a glorious husband, and everlasting portion to us,

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 pre|cious 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 peo|ple a 1.337. 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 unnumber|ed. 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 preach|eth 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 1.338

by his Spirit, supplies it; slays our enmity; and con|strains us to love God, who first loved us. By his in|earnation 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 1.339. Of our great deliverance from sin and wo, to everlasting holiness and happiness, his love is the source, the mo|ving 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 confirm|er; his glory the end.—Bless the Lord, O my soul, that he remembered us in our low estate. He "hath devi|sed 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 1.340. He is the deviser, the procurer, the price, the dispen|fer, 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 rejoi|ceth in God our Saviour! In every DIVine person, cha|racter, word, and work, as manifested in him, how ex|ceedingly 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 principa|lities, 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 1.341. By his incarnation, his death, his resurrection, and spiritual in|fluence, he recovers us from the sting of a natural, and from the power of spiritual and eternal death. The ho|nour of the DIVine perfections, and broken law, man's

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 repent|ance, 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 1.342. He is the living God, who giveth life and breath unto all things. In his wisdom and love he devised; by his obedience, suf|fering, and death, he purchased; in himself he exempli|fieth; 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 1.343. He is the excellen|cy, the influencer, the director, the glory of all things. Being coeval with his eternal Father, that DIVine Sun, how sweet, pleasant, incomprehensible, bright, and glo|rious! 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 ap|pears to lose its beauty and comeliness; and existence, enjoyments, creation, nay, Godhead, appear an unsight|ly,

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 pe|netrate, 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, be|stower, 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 1.344. 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 incar|nation;—in his obediential life, bloody death, and glo|rious 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 igno|rance, corruption, trouble, or death, doth in a most so|vereign, 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 heal|ing in his wings b 1.345. 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

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 con|vincing, his enlightening, his heart-penetrating, warm|ing, and melting; his soul-quickening, healing, refresh|ing, 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 principa|pality 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 or|dinances, 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

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 Sha|ron 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 be|tween 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 sum|mer 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 be|wintered! Bright Sun! brightness of the Father's glo|ry! 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! dark|ness 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! Cur|sed 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 fi|nished ransom; my endless light; my God; my glory; and my ALL IN ALL! I saw him rise with thousands of

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 mid|night ignorance, and utter hopelessness of men! By ri|sing in thy birth, thy death, thy resurrection, and ascen|sion, how didst thou dispel the darkness, and chase away the shadows of Hebrew ceremonies! By arising in go|spel ordinances, how didst thou abolish the winter of Heathenism, error, and delusion! By rising in thy spi|ritual influence, how thou turnest our darkness into light; makest our darkened▪souls 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! ex|tinguish every candle, of minister, ordinance, or scripture! and usher in the eternal noon of perfect vision, and uncloud|ed 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 righteous|ness? 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 1.346. In greatness, and constancy, how far his height, his glory, his benign influence, transcend those of angels and mi|nisters! 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:

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. No|thing can pluck thee from thy office and station. No|thing 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 bright|ness! But how desired of those who hate the un|fruitful 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 1.347. JEHO|VAH 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 so|vereign! how seasonable! how gradual! how comely! how numerous and necessary! how refreshful! how re|viving, and nourishing, and fructifying, the applica|tions of them to our heart.

76. Christ is a FOUNTAIN or WELL b 1.348. 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 marvel|lous, a deep, an abundant, a never-failing source of all necessary, free, plentiful, pure, pleasant, refreshful, heart-cooling, comforting, cleansing, quickening, and fructi|fying influence to men! and which are especially con|veyed 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 sin|ners, maintains it in saints, restores it when languishing,

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 1.349. 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, com|mon, a perpetual, pure, fresh, ever-running, and abun|dant 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 1.350. From the bowels of Godhead, his mediatory office and ful|ness 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 re|freshful, 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 Leba|non, 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 1.351. How deep|rooted in self-existence, absolute independency, and im|mutability, is his DIVine person! How strong! how du|rable,

exalted, and glorious! How firmly rooted in the everlasting, and infinite love, in the unchangeable per|fections 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 sor|rowful; how he grew up! how he increased in grace, and in favour with God and with men! In his suffer|ings, 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 sha|dow 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 1.352. He pre|pared, 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 cer|tain 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 ge|neral, wicked, or gracious, Jews, or Gentiles, he is of|fered: 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 man|ner of fruits every month:" by him an angry God is appeased and reconciled: justice is satisfied; the bro|ken law is magnified! an everlasting righteousness is brought in; the covenant of grace, confirmed? Satan

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 com|fort 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 se|cured. 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 communi|cate 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 1.353. In usefulness, for honouring his Father, and saving his people; in comeliness and beauty, he infinitely tran|scendeth 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 exci|ting, apples of everlasting righteousness, of pardon, ac|ceptance, regeneration, adoption, sanctification, of spi|ritual, peace, comfort, and endless happiness. How savoury! how medicinal, are the very leaves and blos|soms 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 produc|tion, how bitter tasted to him were his fruits, which are so fragrant to us! and amidst what bitter tribulations

we now experience their delightful sweetness! How constantly ripe! how effectual a remed against the poi|son of sin! How they strengthen, and perfame our spi|ritual 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 1.354. 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 new|covenant 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 ordinan|ces, righteousness, and grace!—Is he to me as "Le|banon, 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 in|finite 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 un|fading his glory! How free from every knot of corrup|tion! 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 sin|ners b 1.355

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 1.356. 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 1.357. 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 Redeem|er. If it signify the cypirus, or sword-grass; Christ resembles it in his fruitfulness, his savouriness, his mar|vellous 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 re|sembles them in his wide-spread renown, his infinite sweetness, and nourishing virtue. If it denote balsam; Christ resembles it in his preciousness, his acceptable|ness, his sweetness and fragrancy, his preserving, his all|healing, 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 1.358. In his humanity, how tender, weak, debased! exposed to contempt and suffering! how spoiled by foxes, by Sa|tan, by Jewish seducers! by Gentile persecutors! but how honourable in his person, his character, and office! how easily; how much injured! how sensible, and ob|servant

of it! how quickly he grew up in favour with God, and with men! How early was he about his Fa|ther'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 spi|ritual sonship, sanctification, perseverance, comfort, and eternal glory, he brings forth! what extensive and refreshful shadow of protecting perfections, offices, pro|mises, 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 sin|ners, ye companions of sorrow; take this cup of salva|tion, and call on the name of the Lord. With plea|sure, sit every one under the shadow of Jesus, his own vine, his own fig-tree.

87. Christ is compared to a ROOT a 1.359. He is the hidden, the invisible God: on earth his glory was vail|ed: 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 indiffe|rence, 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 e|nemies with their axe of opposition principally strike.—Blessed Root of David, and of every other creature, es|pecially 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 1.360. In

his humanity he springs out of the root of Jesse. His humanity hath no root of itself, but subsists in his di|vine 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 1.361. 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 astoni|shing fruitfulness in every necessary, every useful bene|fit; 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 1.362. In his birth, he grew out of David's withered root; he grew up in the field of this world, and was therein ex|posed 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!

His character, offices, his relations, righteousness, and grace, how savoury and refreshful! how effectually, if applied, they cure our heart-burning enmity and ma|lice! our spiritual blindness, despondency, and con|sumption in sin!

91. Christ is called the LILY OF THE VALLEY a 1.363. Once he was planted in a debased state, in the low val|ley 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 spi|ritual pride, faintness, blindness, hardness of heart, or any like plague! None of the diseases of Egypt, O Sa|viour, shall come upon me; for thou art the Lord my God, that healeth me. Under my foolish, my sinful at|tempts, 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 1.364. 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, puri|fies,—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 embra|ces 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 1.365. In himself how pure, precious, and substantial! how sweet and durable!—In his incarna|tion 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

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 1.366. First in order of nature, and as the pledge of our resurrection, he rose from the dead. How transcendent and incom|parable 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 offer|ed, 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 1.367. How infinitely high! how firm! unchangeable! and invin|cible! 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 foun|dation 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 en|joy 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; suffi|cient 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 CAR|MEL c 1.368. As God, how infinitely high! As Mediator, how exalted! In him, on the one hand, how wide our

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 Sa|viour: 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 1.369. 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 righ|teousness 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! hap|py! in him are no dens of lions, no lodging of leopards.—Be thou my residence, my dwelling place in all gene|rations.

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 1.370. In his debasement, how low was his condition! How is he despised and re|jected of men! How much unknown to, and disesteem|ed 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

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 1.371. How firm, strong, immutable, and last|ing! 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 pe|risheth not! the inestimable jewel, that maketh multi|tudes 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 depend|ence on him, in their conviction, their temptations, and fiery troubles.

100. Christ is called ONE STONE, upon which are seven eyes b 1.372. How infinitely firm and durable! How di|stinguished and unmatched! The chief among ten thou|sand! 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 salva|tion; 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.

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 Spi|rit of the Lord. He is the stone, of which God engra|veth the graving. Upon the palms of his hands, are di|vinely engraven the names of all his chosen; their salva|tion 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 manifesta|tion, 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 suffer|ing! 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 1.373. 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 ordi|nances, 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 1.374. By his Fa|ther'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 re|ceipt 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

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 fol|low 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 1.375. 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, fa|vour, and presence of God: the sole means of our de|fence from the storm of DIVine wrath, or the violence of our spiritual foes. Through him alone, JEHOVAH be|stows his gracious alms of a full salvation, on those de|stitute 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 li|berty, 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 1.376. How furnished with every necessary accommodation, all spiritual provision! His righteous|ness

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 righteous|ness, peace, pardon, acceptance, adoption, wisdom, sanc|tification, 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 keep|er 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 HIDING|PLACE a 1.377. 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 1.378. What a sufficient shelter and residence for guilty and be|stormed 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 pray|er, of praise, and of good works unto God.

107. Christ is compared to a TENT and shadow c 1.379. 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

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 RESTING|PLACE a 1.380. 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 righteous|ness 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 un|stinging 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 satisfac|tion 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 1.381. 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 1.382. First, in order of nature, his person, his office, his righteous|ness, and intercession, are placed by his Father, as the firm, the eternal principle, support, security, and orna|ment 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;

and of all our hopes of eternal felicity. "Another foun|dation 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 righ|teousness, of fanciful opinions, or unwarranted practices.

111. Christ is called the CHIEF CORNER STONE a 1.383. 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 in|tercession, 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 mysteriouf|ly 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 1.384. 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 salva|tion,—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 1.385. 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 righ|teousness, 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, sub|stantial 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.

114. Christ is called the HIDDEN MANNA a 1.386. Him|self and his fulness are the heavenly, the DIVinely pre|pared, 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 incomprehensi|ble 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 1.387. How exactly suited to our condition, are his imputed righ|teousness, and imparted grace! How they hide, they re|move, our sinful deformity, guilt, and pollution! How they protect from scorching heat, from freezing cold, and every other spiritual hurt! How comely and ac|ceptable 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 occa|sion 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 there|of:" let my garments of a holy, cheerful conversation, be always white, and let my head, my heart, lack no ointment of his grace.

116. Christ is compared to GOLD tried in the fire a 1.388. How solid and substantial are his person and fulness! How comely, pure, and unmixed! How precious, in|corruptible, and lasting! What an enriching, a satis|fying treasure and ornament! How tried in his Father's estimation; in his own fiery sufferings; and in his peo|ple'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 1.389. How wonderful his DIVine, his human generation! Who can declare it? Not round in shape, but, the ever|lasting God, he hath an absolute fulness of spiritual ex|cellency! 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, strength|ening!—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 pur|chase our title to thee. Yet, alas, how few possess, de|sire, 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 1.390. 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, unnum|bered, are comprehended in him! in him all the promises benefits of the new covenant, are summed up! On him

his saved nations for ever live; and of him do they boast and glory! With infinite skill he is securely depo|sited in the purpose, the power, the love, the faithful|ness of God; In the field of inspiration he is DIVinely laid up, hid, and concealed, that carnal, careless sin|ners, 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 STORE|HOUSE a 1.391. 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 ful|ler's SOAP b 1.392. 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 spe|cial influence, he renders spotted persons apparently, or really pure in his sight. By fearful judgments, he re|moveth 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 1.393. 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 incar|nation, 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 Sa|tan and his allies; and of gathering us to, and enlisting us under Jesus himself; the great means of exciting, en|couraging, and directing us in our spiritual conflicts,

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 SUP|PORTING friend a 1.394. By dependence on his righteous|ness, his power, his love, his intercession, and faithful|ness, his chosen people are supported under their bur|dens, 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 1.395. How quick! how majestic his love approaches, to re|lieve 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 1.396. What count|less! what unsearchable mysteries and miracles of in|finite, 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 pro|vidence, 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 1.397. He is in all places, in all the churches, and all the hearts of his people. He makes and performs all things: he compre|hends 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,

the antitype, the substance, the scope, and end of all DIVinely instituted ceremonies; the deviser, the founda|tion, ••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 gra|cious 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, increa|ser, 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-compre|hending Lord, art thou MY GOD, and MY ALL?

126. Christ's name is like OINTMENT poured forth a 1.398. Apprehended by faith, his person, character, office, re|lations, righteousness, and grace, have a most free, a most extensive, precious, and sweet-smelling influence to quicken, cleanse, mollify, heal, strengthen, exhila|rate, 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 sa|vour of Christ to all around.

127. Christ's love is LIFE, and BETTER THAN LIFE b 1.399. It is the source, the begetter, the restorer, the maintain|er, and perfecter of our spiritual life; the bestower, conserver, and substance of our eternal life. How inex|pressible its comforts! How it sweetens my natural exist|ence! heals my maladies! redresseth my grievances! en|richeth my soul with God as her portion! and enrap|tureth 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 excel|lency, and joy of many generations.

128. Christ's love is compared to WINE c 1.400. 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,

healing, appetizing, invigorating, and emboldening in|fluence it hath on our heart! And for antiquity, du|ration, harmlessness, freeness, purity, plenty; and for its power to quicken the dead in trespasses and sins, pre|serve 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 1.401. 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 ser|vice; and excites, encourageth, strengthens, distinguish|eth, directs, and protects them in their spiritual con|flicts with Satan, the world, and their lusts!—Thus let me sight with principalities and powers, and with spi|ritual wickedness in high places.

130. Christ's righteousness is called BLOOD b 1.402. By the shedding of his blood he finished it. Closely it ad|heres 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 1.403. 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 my|self in it!

132. Christ's righteousness is compared to a BREAST|PLATE d 1.404. Being imputed by God and applied by

faith, it protects our soul, repels Satan's accusations, re|sists his fiery temptations, and secures us from the con|demnation, 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 AMBASSA|DOR a 1.405. 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 solem|nity, 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 per|suadeth 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 mo|tions, 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 1.406. By his word, and by the miracles and common operations which attend it, he pleads the cause of our adored Re|deemer 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 groan|ings, which cannot be uttered.

3. The Holy Ghost is compared to a TEACHER c 1.407. Possessed of a comprehensive, an infinite knowledge of

all things; and, notwithstanding the most fearful con|tempt and opposition, he, with amazing skill, care, kindness, and patience, seasonably and effectually in|spired, 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, righ|teousness, 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 pro|mote the glory of God, and our own, and our neigh|bour's real and lasting felicity. His presence, how in|estimable 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 1.408. 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, suit|able, 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 agree|able to God's law, and acceptable in his sight.

5. The Holy Ghost is compared to a LEADER and

GUIDE a 1.409. 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 en|courageth 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 1.410. 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 guil|ty 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 new|covenant 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, sup|ports,

refresheth, sanctifieth, and fills it with joy unspeak|able and full of glory.

7. The Holy Spirit is represented as a GUEST, an IN|HABITANT a 1.411. 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 1.412. 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 quicken|ing, sanctifying, meekening, and refreshful influence!

9. He is called the POWER or FINGER of God c 1.413. Operating in his person, with what astonishing might and skill, doth the DIVine nature make, furnish, and adorn the works of creation, providence, and redemp|tion!—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 1.414. 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 hin|dered, obscured, and quenched, by carnality of mind; by sensuality; sloth, or presumptuous sinning! He is represented by cloven tongues of fire sitting on the apo|stles,

to denote his qualifying them, zealously, success|fully, 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 influ|ence.

11. He is compared to WIND a 1.415. In what a sove|reign, 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, wit|nessing, 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 va|riety; 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 1.416. 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 abso|lutely 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 pray|er! And what a beneficial, softening, and refreshing, fruc|tifying, and adorning mercy they are to the church!

13. He is compared to WATER c 1.417. 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,

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 gra|cious 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, skil|ful, and gradual application thereof.

14. He is compared to WATERS; RIVERS; and FLOODS a 1.418. How pure, perpetual, free, patent! How abundant, powerful, unsearchable, spreading, and all|overcoming 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 chan|nels! 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 kind|ness! by them, how sweetly are we separated and di|stinguished 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; wa|ter 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

River, O quicken, and with the streams of thine influ|ences 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 1.419. 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 embolden|ing 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 com|mandments, 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 spiri|tual enemies; and in the name of the Lord destroy them. Though ten thousands rise up against me, in this I am con|fident: 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 1.420. How pure and unmixed his influence! How sweet and plea|sant! 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 1.421. 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 agree|able relish to the word, and providence of God! expel the poison, the venom of sinful corruption! prevent con|vul••••ve fits of unbelief, despondent fainting, and car|nal fear! open obstructions of legal terror and perplex|ing doubts! how they enable us to breathe after God in holy desire and fervent prayer! anoint and consecrate

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 disrelish|ed 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 1.422. 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 fur|nished 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 1.423. His influ|ences 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 1.424 power, and wisdom.

2. They are called SONS OF GOD a 1.425. They were im|mediately 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, de|light, 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 1.426. 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 1.427. 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 Hallelu|jah'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 1.428. They sleep not, day nor night; but are continually exercised in attending and praising God; in waiting their respec|tive 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, re|straining, and ruining their enemies:—and are some|times 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 1.429. At God's commission they come forth to assist the saints, in whatever business they have need of them. How often they assist to pro|vide for their bodies, to heal their maladies, to direct and preserve them on journies; to deliver them from

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 N^o 5.

7. They are called MEN a 1.430. 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 1.431, because of their strength and comeliness. And if the cherubims of i|mage-work had four faces, that of a MAN represented angels knowledge, affection, majesty, prudence, and beauty: that of a LION, their might, boldeness, and cou|rage: 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 1.432, 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 1.433, because of their spiritual comeliness, strength, courage, and usefulness, in the display of God's peculiar presence, maje|sty, glory, and might; and in saving his people, transport|ing 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 pro|tection of the saints spread among their enemies; some|times as white, to denote their execution of God's pur|poses of mercy and love: sometimes as black, to signify the unsearchable, awful, and confounding nature of their

work: sometimes as bay and grizzled, to signify their mixed execution of mercy and wrath.

11. Angels are called MORNINGSTARS a 1.434. Being crea|ted 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 1.435. 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 com|plete their defence of the saints!

13. They are compared to the WIND c 1.436. Being in|visible 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 1.437. They most wickedly slander God to men, mis|representing 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 1.438. How great

and extensive is their power and dominion over Jews, Heathens, Mahometans, and nominal Christians, these large, but blind and ignorant tribes of mankind! Igno|rance 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 do|minion over me! But now, Lord, will I only make men|tion of thy name.

3. They are compared to WARRIOURS a 1.439. 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 terri|ble, 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 1.440. 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 CAP|TIVES c 1.441. In the strong, the tormenting, the shame|ful chains of darkness; the chains of their own corrup|tions, and of the condemning curse, and restraining pro|vidence of God, they are confined, and bound over to

endless wrath. From their wretched state they can ne|ver escape; nor can they do ought, without a DIVine permission. In his death, in his exaltation to glory, Je|sus took them captives, and condemned them to the sla|vish 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 1.442. 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 1.443. Be|fore 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, un|der 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 1.444. How burning, shameless, and implacable, is their malice towards God, or towards men! How craftily; how furiously, they seek and and seize opportunities of dis|honouring 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 1.445. 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,

are his angels, messengers, attendants, and deputies, whom he sends forth to act in his name. Transgres|sing against God, and injuring of the souls of men, are his acceptable worship. Sinful oaths, witchcraft, sor|cery, charming, necromancy, are his solemn appoint|ments. Superstitious seasons are his sabbaths, his festi|vals. Wanton balls, stage-plays, drunken clubs, con|ventions 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 1.446. Once he was so; and how often, while he seeks to pro|mote 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 1.447. 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 pleas|ed 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 1.448. 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 a|shamed; return; do so no more.

13. He is compared to a captain d 1.449. 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, encoura|geth, directs, and commands to concur with him, in fighting against God and his ways!—But "if God be

for me, who can be against me?" Though mine ene|mies flourish, it is that they may be destroyed.

14. Satan in called a STRONG MAN ARMED, that keep|eth the house in peace a 1.450. 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 1.451. Con|stantly he walks to and fro in the earth, to spy oppor|tunities of mischief; to tempt and ruin men. Often, for a while, he seemingly departs from wicked profess|ors, 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 fu|riously 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 1.452. 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, idola|try, 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 1.453.

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 de|ceitful 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 1.454. How terrible is his roaring, his temptations to the watchful saint! How infatiable in doing mischief! With what vigour, vio|lence, 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 1.455. 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 follow|ers, who dare to oppose him, and trample on his autho|rity! 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 1.456. 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 im|placable 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.

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 1.457, imports appearance of humiliation and grief, without any real concern. Womens having pow|er on their head because of the angels b 1.458, 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 1.459, denotes a mixture of shame, anger, and grief. To open the ear d 1.460, is to hear, or make one hear, with attention. To stop the ear e 1.461, is to refuse and disregard. Tingling of the ears f 1.462, signifies shocking terror at the report of some fearful calamity. Itching ears g 1.463, denote unsettled le|vity of mind, always desirous of novelties, and not re|lishing simple truths. Eyes h 1.464, represent knowledge, and what is dear to a man. A right eye to be plucked out i 1.465, 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 1.466, imports boldness, courage, ex|pectation, and desire. Not to do it l 1.467, implies shame and blushing. Our eyes look straight on m 1.468, when we singly aim at the glory of God; candidly espy and fol|low the path of duty, without turning aside to any crooked way. An evil eye n 1.469, imports discovered co|vetousness, malice, hatred, or discoutent. To be of one mouth o 1.470, is to be, profess, and speak the same thing. To devour with open mouth p 1.471, is greedily, quickly,

extensively, and almost irrecoverably, to swallow up and destroy. To open the mouth wide, that God may fill it a 1.472, is earnestly to desire, pray for, expect, and re|ceive his promised goodness. To draw out the tongue, shoot out the lip, and make a wide mouth against one b 1.473, is cruelly, openly, and impudently, to mock and re|proach him. To stop the mouth c 1.474, is to be, or to ren|der one silent, ashamed, and sensible of guilt. To come out of the mouth d 1.475, is to proceed from one's authority, influence, or principles. To bring out of one's mouth or belly, what he had swallowed e 1.476, is to take from him what he had unjustly seized, and seemingly secured to himself. One's mouth kissing his hand f 1.477, imports idolatrous reverence and worship. To keep the mouth or lips g 1.478, is to watch carefully over our speech. To lay the hand upon the mouth h 1.479, imports sense of guilt, blushing, shame, and resignation to the will of God. Mouth, lips, and tongue i 1.480, signify speech. Uncircum|cised lips k 1.481, denote a difficulty of speaking freely, rea|dily, and pleasantly. God's speaking to men with stammering lips, deep speech, and another tongue l 1.482, im|ports 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 1.483, is to awaken, revive, edify, comfort, sloth|ful 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 1.484, sacred to, or cre|ated by God, are sacrifices of prayer and praise, through his influence, offered up unto him. The priests lips keep|ing knowledge o 1.485, imports their habitual readiness to give good and wholesome instruction or reproof. The talk of the lips tendeth only to penury p 1.486, when it is vain and unprofitable, wastes time, is not attended with, but hin|ders our proper work. The tongue is represented as a scourge q 1.487, because with its reviling angry speeches, we lash our neighbour. It is compared to a fire r 1.488, be|cause

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 1.489, because by excusing, extenuating, and defending, it at|tempts to deck and gild over our sin with fair colours. It is represented as untameable b 1.490, because no creature can wholly restrain it from evil. A soft tongue which breaketh the bones c 1.491, 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 1.492, imports deep silence, painful thirst. Whispering, or low speech e 1.493, signifies our speaking in a humble, a debased manner. Fair speech f 1.494, is flattery, whereby we shew much more kindness than is really in our heart. Hard speeches g 1.495, are these which are pas|sionate, contemptuous, and reviling. Sound speech h 1.496, is that which is true, solid, and edifying to mens souls. To have a stiff neck, a neck like an iron sinew i 1.497, is to be obstinate and perverse in sinning. To harden our neck or heart k 1.498, 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 1.499, is to lie under sore trouble and bondage. The arm m 1.500, denotes help, power, and wealth. A sword on the arm n 1.501, denotes an enraged enemy, taking away our power and wealth. Drying up of the arm o 1.502 signi|fies the loss of our strength or riches, or of the proper use thereof. Mens eating the flesh of their own arm p 1.503, is their destroying that which ought to be dear, or would be helpful to them. To make flesh our arm q 1.504, is chiefly to depend on men for our assistance, and felicity. Hands r 1.505, signify power of receiving or acting: and our actions and practice. Clean or cleansed hands s 1.506, denote a holy and blameless conversation. Laying on of hands t 1.507 imported the conveyance of the Holy Ghost,

in his miraculous influence, or the ordaining of men to office in the church. Stretching out the hand to God a 1.508, imports earnest prayer for, ready reception of his salva|tion, and cheerful surrender to his service. To lift up the hands to him b 1.509, is to pray earnestly. To lift up the hands that hang down, and feeble knees c 1.510, is to help and encourage persons faint and distressed. To lift up the hand against a king d 1.511, is to rebel against him. Consecration to the Jewish priesthood is called a filling of their hands e 1.512, because therein their hands were fill|ed with their wave-offering. Washing of the hands f 1.513, imports a solemn profession of innocence; an applica|tion of Jesus' blood for the removal of past guilt; and a serious purpose of reformation. Pouring water upon one's hands g 1.514, signified to be his servant. Smiting the hands together h 1.515, imports an alarm of approaching judgment; or lamentation over distress. Clapping of hands i 1.516, denotes shouting for victory; great joy and gladness. Men of war not finding their hands k 1.517 im|plies 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 1.518, is a beloved lust, however dear and apparently useful, to be mortified. There being a lie in our right hand m 1.519, imports our loving, practising, and holding fast hypocrisy and de|ceit. The putting out of the finger n 1.520, imports ridicule and reproach. Rehoboam's little finger being thicker than his father's loins o 1.521, signified, that he would re|duce his subjects to far more grievous servitude and pu|nishment. Shoulder p 1.522, signifies ability to bear, help, or oppress. Breasts q 1.523, denote useful comfort and as|sistance. Breasts or teats of virginity pressed or brui|sed r 1.524, imply commission of whoredom, natural, or spiritual. Smiting or tabering on the breasts s 1.525, im|plies sore trouble, vexing grief, and bitter lamentation. Bosom t 1.526, denotes love, intimacy, secrecy. But to

hide the hand in the bosom a 1.527, imports excessive sloth, Bowels b 1.528, import compassion, or the soul. Inward parts, heart, belly c 1.529, signify the soul, understanding, will, affections, and conscience. The curse coming like water into one's bowels d 1.530, imports extensive and shock|ing inward fear, trouble, and grief. Unequal legs of the lame e 1.531, signify, that one's profession and practice, or some part, or either, does not correspond with the other. Feet or foot f 1.532, denote the affections and conver|sation. To dip one's foot in the blood of his enemies g 1.533, 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 1.534, is to enjoy great prosperity, or great abundance of these particular comforts. Stumbling or slipping of the feet i 1.535, implies the loss of comfort or hope; the falling into sin, temptation, or trouble. To withdraw the foot k 1.536, is to leave off a dangerous or sinful practice. To keep the feet l 1.537, is to watch over our affections and conversa|tion, in order to preserve them from sin and danger. To open the feet, and scatter the way to strangers m 1.538, im|plies great forwardness to whoredom or idolatry. Stamp|ing with the foot n 1.539, is expressive of great trouble and anguish. Stamping down, treading under foot o 1.540, im|plies contempt, abuse, utter destruction. To lift up the feet p 1.541, imports walking with speed, alterness, and joy. To lift up the heel; to kick against q 1.542, imports contemptuous treachery and rebellion. To kick against the pricks r 1.543, is furiously to offend God, and injure his people, notwithstanding eminent warning and danger. The iniquities of our heels s 1.544, are the sins of our daily con|versation. Steps, footsteps t 1.545, represent the acts of our life, by which we set an example to others. To hear u 1.546, is to attend, to perceive, be affected with. To see v 1.547 is to discern, experience, enjoy, suffer, feel. To taste w 1.548, is to experience, know, feel the power of. To han|dle

a 1.549, is to have a familiar knowledge. To pant hunger, thirst b 1.550, is to have a deep, painful sense of want; and an earnest desire and longing. To stand c 1.551, imports a fixed condition; a bold appearance; earnest prayer. Sitting d 1.552, imports rest; continuance; and sometimes honour. To sit under one's vine and fig|tree e 1.553, implies safety, prosperity, and comfort. To sit in the dust f 1.554, implies humility and abasement. Dwelling g 1.555, implies fixed continuance, and often that attended with pleasure and delight. Walking h 1.556, re|presents the practice and conversation. Being hid i 1.557, is to be unknown, or protected. Clothing or gar|ments k 1.558, represent the practice, or what cleaves close to us, as our garments and ornaments do.

2. Men are compared to HUSBANDMEN l 1.559. 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 cor|ruption and carnal cares,—shall reap endless misery.

3. Men are compared to BEASTS m 1.560. 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

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 1.561. How light and vain their disposition! How necessary their de|pendence on air! How great their stupidity! their rea|diness to be ensnared in the evil net of temptation! How frequent their exposure to storms and hazards! How un|settled their nests of carnal confidences, and earthly en|joyments! What need of JEHOVAH for our provider, di|rector, and deliverer! And how quickly must we wing our flight into the eternal state!

5. They are compared to ASSES and WILD ASSES b 1.562. How stupid and unteachable! How exceedingly they affect the wilderness of a present world; and of a natu|ral state! How they snuff up, and amuse themselves with vanity! How averse to restraints of their inclina|tion!—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 1.563. How destitute of power and life! How base! how vile, in|significant, 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 1.564 How astonish|ing 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 neigh|bour 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

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 1.565. 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 differ|ent our tempers and disposition! Some delight in the dunghill riches and profits of this present world. Others with pleasure wallow amidst unsufferable corruption, un|cleanness, drunkenness, malice, and other vices unnum|bered. 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 1.566 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 ex|tendeth 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 1.567. 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 in|fluence, how quickly, especially in the summer of pro|sperity, 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

with thy grace; and make me as seasoning, as purify|ing salt, to all around me.

11. Men are compared to FRUIT-BEARING TREES a 1.568. According to the quality of our nature, such is the fruit, ••he works, we bear in our life. If our heart be unre|generated, 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 1.569. 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 satani|cal fiends, lodge among them! How many of them, af|ter 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 1.570. From one root, what multitudes descend! How fresh, and pleasant; but short-lived, our first appearance on earth! How weak! how easily endangered! how quick|ly 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

not the flourishing saints, at their best, cropt off, and cut down by death?

14. They are compared to LEAVES and STUBBLE a 1.571. 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 1.572. How unsolid and fleeting! How proud, noisy, and boi|sterous! 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 ful|filling 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 1.573. Being formed out of the clay, according to the sovereign will of God, how base are they in themselves! how easi|ly 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 1.574. 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 no|thing, be refitted, sanctified, and made meet for the Ma|ster's use!

18. They are compared to EARTH, DUST, and ASH|ES e 1.575. 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!

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 1.576. 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 1.577. 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 robbe|ries 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 bottom|ing 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 ever|lasting love, where there is neither brink, nor bottom, surface, nor shore!

21. Man's soul is compared to a HOUSE or PALACE c 1.578. The understanding faculty is the windows: the recep|tive capacity is the door: the will, in her supreme re|gard, is the throne: sin or grace is the furniture: di|vine 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 in|structive

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 minded|ness, shut thee fast against him!

22. Man's soul is compared to a TREASURY a 1.579. 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 CAN|DLE or LAMP b 1.580. How ufeful, enlightening, and searching, her power! At the infinite knowledge of God, and of his Son Jesus Christ, must her understand|ing 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 1.581. 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 1.582. 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 inatten|tive 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 a|bominations, or excellencies, it manifests! Hence, how

reproached; how abused by the wicked! And how lo|ved by; and what a trusty friend, protector, and com|fort 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 con|science, let me deal tenderly with thee; he that touch|eth thee, toucheth the apple of God's eye. Be thou, in a Saviour's blood, purged from dead works, enlight|ened 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 declara|tions at the decisive, the awful, bar.

26. Man's conscience is compared to an INTIMATE COMPANION a 1.583. What important hints and interest|ing 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 1.584. By presenting our crimes, by con|demning 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

through your eye lids, while the living worm lies gnaw|ing 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 1.585. 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 concern|ing his sons and his daughters, and the work of his hands: for their sakes the days of tribulation are shor|tened; 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 1.586. 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, hearken|ing to, and declaring the voice of his word! In the fu|ture state, how marvellous their spiritual wisdom and strength! How perfect in holiness! How fully disen|gaged from every nat••••••l relation, and carnal concern! How uninterrupted; how ready, how cheerful, unwea|ried, 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 1.587. 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 eve|ry wind of doctrine! How weak and unfit to digest and

feed on the deeper mysteries of God's word! or, with|out 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 vi|gour; 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 sta|ture; their conversation! how heavenly! how ready to run in the way of God's commandments! Aged emi|nent 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 com|parable to WOMEN of different stations in life a 1.588. 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 se|duce 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 com|parable to QUEENS. In the a••••••red faith of their mar|riage 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 1.589: for their beauty, as adorned with Jesus' righteousness and grace; for their weakness; their tender affection; their subjection to manifold infirmities, troubles, and

dangers on earth. The human body, especially of wo|men, in its members and adjuncts, is often used to re|present their endowments and concerns. Their head upon them as Carmel, or crimson a 1.590, 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 hea|venly, distant, and eternal. Their hair on their head, as a flock of goats, and as purple b 1.591, 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 1.592, represent the beauty and connection of their gracious exercises. Their ••yes d 1.593, are their spiritual knowledge and their faith by which they discern supernatural things, and are exceeding|ly beautified before God. These are as doves eyes, come|ly, 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 1.594, denotes the propriety, useful|ness, and excellency of their knowledge. Their ears f 1.595. 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 1.596, is their holy courage; their prudence, and their spiritual discern|ing; 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 exer|tion 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 1.597, denote their holy blushing; and their humble, sober, and chaste conversation; which in a di|stinguished manner adorn them. The rows of jewels,

on their checks a 1.598, may signify the laws of Christ; which are exemplified, and his graces exerted, in their holy humble practice. Their mouth being a deliver|er b 1.599, imports, that by their prayer and godly instruc|tion, 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 1.600, imports, that, by their fer|vent 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 in|struction, are as a precious jewel, or choice silver d 1.601; comely, precious, and useful. Their words are as deep waters, very refreshful and unnoisy; fitly and season|ably spoken, they more adorn their life, and prove more beneficial to others, than apples of gold in pictures of sil|ver e 1.602. Their lips are as a thread of scarlet f 1.603: their gracious converse, their earnest prayer, and grate|ful praise, turn upon Jesus' bloody death; are present|ed 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 1.604, 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 1.605, is their faith, by which they are united to the Redeemer as their head; re|ceive nourishment from him; and return their love and praises to him; and are exceedingly beautified before him. The chains of gold about it i 1.606, are the precious and ever|lasting 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 1.607, are their strength and patience; or that wherein they are exposed to burdens, scourges, and suffering. Their hands and fingers dropping

with sweet-smelling myrrh upon the handles of the lock a 1.608, 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 1.609, 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, encourag|ed, and nourished, with the sincere milk, and spiritual, wine of his word and grace. Betwixt their breasts c 1.610, is in their, heart, their most endeared embrace. Their heart is at their right hand d 1.611; they execute their purposes with dexterity and dispatch. Their merry heart, or good conscience, doth good like a medicine e 1.612, 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 1.613, are mercy, kindness, long-suffering, gentleness. Their belly like an heap of wheat, set about with lilies g 1.614, may denote their particular application of Jesus Christ, and feeding on him for spiritual nou|rishment; and their tender concern to bring forth, and win others to him; both which are eminently and plen|tifully connected and adorned with solid, savoury, and flourishing promises and fruits. Their navel as a round goblet full of liquor h 1.615, may signify their ever-receiving appetite and desire after Jesus Christ; whereby nourish|ment is conveyed to their tender grace. The joints of their thighs like curious jewels i 1.616, are their valuable, their holy principles of faith and love; which being cu|riously framed by the Redeemer, enable them with de|cency, pleasure, and exactness, to walk in his ways. Their seet k 1.617, denote their affections, and well-ordered conversation: their shoes on their feet, denote the gospel of peace, as it were supporting, animating, and inter|woven with their affections and practice; that with spi|ritual freedom, courage, and safety, they may walk by

gospel-influence, and according to gospel-rule. Their feet only need to be washed a 1.618; 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 1.619, is indifference about gospel-truth, and weariness of spiritual exercise. The saints being black, but comely; the fairest among women c 1.620, imports, that though in their own view, though in them|selves, and as surrounded with infirmities and trouble, they be unsightly, yet, as adorned with Jesus righteous|ness and grace, and in his kind estimation, they are ex|ceeding comely and beautiful. Their glorious garments, wrought with embroidery of gold, and of fine linen d 1.621, 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 1.622; 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 1.623, is indifference about him and his righteous|ness, leaving off first love to him, neglect of command|ed duty, inclination to carnal ease, and spiritual sleep. Unfaithful ministers take away the saints vail from them g 1.624: 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 1.625, 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 1.626, is the comely, the refreshful, the flourishing and fruitful church, new covenant, scriptures, ordinances, and peculiar fellowship with Christ. Their perfumes k 1.627, are the graces given them. The church below, the hea|vens above, are their house, and residence l 1.628. Their

heart, and the task of duty assigned them, are the vine|yard appointed to their care a 1.629.

6. The saints are compared to ROYAL PERSONS, kings, queens, princes, princesses b 1.630. 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 edu|cated at his school of sacred inspiration, spiritual influ|ence, and sanctified trouble; are disposed to a free, a ge|nerous, 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! im|planted 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 righteous|ness, which they expect! How royal their throne, being raised up together, and made to sit together in heaven|ly 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 1.631. Most ho|nourably, by the sprinkling of Jesus' blood, by the re|ceived 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,

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 1.632. They know much of God's mind in comparison of others; and faithfully ought they to declare it unto others: Chiefly about fu|ture things are they concerned; and from inspired reve|lation, have they a solid and certain knowledge thereof.

9. They are called a CHOSEN GENERATION, or KIN|DRED b 1.633. 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 in|fluence 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-mem|bers 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 1.634. 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 am|bassador 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 ser|vice, 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 1.635. What a numerous, a flourishing body, whom God hath made the objects of his peculiar love! whom he hath purcha|sed 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 pe|culiar blessings! whose hearts are inhabited by peculiar

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 foun|dation; 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 1.636. In God's predestining purpose, they have a distinct situa|tion 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 inti|macy with carnal men; to study a contrariety of con|duct; and to seek the unknown, but happy attain|ment of secret fellowship with God. Let me live a|lone 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 1.637. Solemn is their admission into the visi|ble 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 an|other: peculiar the right of their seed to an interest in Heaven's distinguished benefits. They are citizens of the church-triumphant; their burgesship, their conver|sation, 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 pre|sence.—Canst thou, my soul, instruct thy celestial lineage; speak the heavenly dialect of cordial praise? Is the tick|et,

the everlasting covenant, laid up in my heart, as all my salvation, and all my desire?

14. They are represented as an HOUSEHOLD and FA|MILY a 1.638. 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 doc|t••••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 1.639. 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, teach|able, 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 op|pressed 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 1.640. In them|selves how exceeding helpless, weak, and insignificant! How exposed to danger! but wonderfully protected and preserved by God. In what imperfect degree, they

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 Chri|stian profession, and holy obedience! Except, my soul thou become as a little child, thou shalt in no wise en|ter into the kingdom of heaven.

17. They are called SONS; HEIRS; FIRST BORN a 1.641. 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 pro|perty. 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 Fa|ther, my tutor, my ALL. His covenant is my charter; thrice surer than heaven or earth.

18. They are called DAUGHTERS; VIRGINS; SI|STERS of Christ b 1.642. How weak in themselves! How exposed to danger and infirmity! How engaging their spiritual comeliness! How glorious their apparel of im|puted righteousness, implanted grace, and holy conver|sation! How single their love to Jesus Christ! How chaste their adherence to him! How sound and uncor|rupt 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 dis|posed to blush at the best of their services! Inferior, in|deed, in every respect, they are to Christ; but being begotten of the same Father, children in the same fa|mily, they partake of the same human nature with him;

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 accom|plished. 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, di|rected, 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 Jerusa|lem 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 1.643. From eternity their birth, their life, their endless felicity, was promised to our adored Redeemer. Not by natural in|fluence, 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 1.644. 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 Je|sus, 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.

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 mo|ther; Christ for their elder brother. Their grace, their profession, their practice, is similar. Their love is mu|tual. They are Christ's brethren: they have one Fa|ther with him. They are ineffably near to him, and precious in his sight. In so far as their finite nature ad|mits, 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 bre|thren, you did it unto me."

22. They are Christ's BRIDE and SPOUSE a 1.645. In infinite kindness he chooseth them for himself. Hearti|ly 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 con|cern in their persons, graces, temptations, and troubles. How glorious is their interest in his person, his righte|ous••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 be|trotked me to himself for ever; yea, betro••hed me to him, in righteousness and in judgment, in loving-kind|ness and in mercies. Ye sinful, ye unprofitable, ye in|famous * 1.646

men, whosoever will, let him come to the mar|riage.

23. They are compared to RETURNING PRODIGALS a 1.647. Receiving from God many noble endowments, time, ta|lents, 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 readi|ness to help, determines them to attempt an humble return to him as their Saviour and Master, and a can|did 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 em|braceth them! with what kisses of forgiving love he melts their heart, and determines it to a truly gospel-repen|tance, 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 ten|der, the all-fattening flesh and blood of his sacrificed Son! What unending joy now commenceth among di|vine 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 e|spoused to Christ!

24. Peevish saints much resemble the prodigal's EL|DER BROTHER b 1.648. Being DIVinely preserved from the more scandalous crimes, and serving God from their youth, in a tender and unbleameable practice; how sin|fully they sometimes fret at JEHOVAH'S sovereign con|duct, 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,

and determines them with pleasure to talk of his good|ness! 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 1.649. En|dowed 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 prin|cipals, and holy lives, they condemn the world that li|eth 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 1.650. Having tast|ed that the Lord is gracious; having heard his voice, seen his glory, and his mighty deeds; they bear wit|ness, that he is God all-sufficient, possessed of every per|fection, 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 ever|ready and compassionate Saviour of the world. Ha|ving 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 spi|rit." 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 spiri|tual, holy, just, and good." Faithfully they bear wit|ness, 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 1.651. How honourably begotten of the "everlasting Father, possessor of heaven and earth!" Christ, and all things

in him, are their wealth, their treasure. How glorious their apparel of his righteousness and grace! How orna|mented with his Spirit, his love! How liberally educa|ted 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 righteous|ness; 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 an|gels and saints! How the view of their wealth embold|ens them to approach the throne of grace; the commu|nion 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 dung|hill, and made me to sit with princes!

28. They are called POOR or POOR IN SPIRIT a 1.652. Not only are they generally poor in worldly circumstan|ces; and all, in themselves, destitute and despicable be|fore 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 dy|vors 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); be|cause b 1.653

of their gravity, their wisdom, their power, and authority. They are a people near unto God, and em|ployed 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 1.654. 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 1.655. 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 de|si••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. Exceed|ing great and precious promises are their invoice; their bill of lading. DIVine ordinances are the port, the

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 understand|ing and memory are their journal and ledger. Self-ex|amination 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 lan|guisheth, 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 dis|appointments, straits, poverty, and guilt, may be im|proved, as a qualification.

32. They are compared to SOLDIERS a 1.656. 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-princi|ples, 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 pru|dence, patience, submission, courage, care, and activity, to follow the Captain of their salvation in their respec|tive stations; to know his word; without hesitation o|bey his command; endure hardship; espy the strata|gems, 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 ap|plication, resist Satan; crucify and kill the body of sin, with its affections and lusts. Ye soldiers of the Lamb,

be strong in the Lord, and in the power of his might; en|courage 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, stri|ving 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 1.657. 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 ransom|ed, to watch unto prayer, and other duties; to wait, to prepare for, and lay hold on every opportunity there|of; to watch in duty, keep your heart, in its disposi|tion 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 1.658. 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 endea|vouring to censure them on its account: They wrestle with evil angels, and sinful lusts: hating, resisting, cry|ing

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 1.659. 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 Re|deemer's blood; in the strength of the grace daily re|ceived out of his fulness; under the constraining power of his love; they,—with great pleasure and healthful|ness, 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 "re|ceived 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 1.660. Encompassed with so great a cloud, a multitude of witness|es; 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, labo|rious, and diligent manner, begin, prosecute, and finish their course of holy exercise. To succeed, my soul, be|gin 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, an|xious care, and sinful affection. And particularly, thy

evil heart of unbelief and thy predominant lusts. Be|ware of "surfeiting and drunkenness; be not high|minded, but fear." Ever fix thine eye on Jesus as thy way, thy pattern; on his law as thy rule; on his Spi|rit as thy guide; on death as thy goal; on endless fe|licity as thy prize. Stumble at no temptation, afflic|tion, reproach, presecution, desertion, or inward weak|ness; but with integrity, vigour, and unwearied dili|gence, 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 TRAVEL|LERS a 1.661. 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 gar|ments of salvation; and take to them the whole armour of God, for their safety against foes. Wisely they re|ceive 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 pro|mise, for their supporting staff. Carefully they ask for the good old way of holiness; and continue walking there|in: 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 pre|sent, and of the glory of their future state: anon, they are distressed with cold winters of trouble, storms of temp|tation, 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 em|pty! How often are they exposed to the gazing, ridi|cule, 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,

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 emi|nent 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 1.662. 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 prin|cipal 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 ar|mour 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 pro|vision 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 them|selves in righteousness; of buying without money and without price; of denying and loathing themselves; of warring with principalities, powers, and spiritual wick|edness; 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 unsatisfac|tory 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 e|nough 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 1.663. According to the rule and line of God's inspired word, they, by faith, lay themselves and their whole salvation upon Christ,

the foundation laid in Zion; and in his strength, build up themselves, in their most holy faith and gospel con|versation; adding one degree of grace, one good word and work to another: and build up the church, by elu|cidating DIVine truths; winning souls to Christ; spread|ing 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 THRESH|ING INSTRUMENTS a 1.664. In Jesus' strength, and by re|peated acts of faith and hope, of repeutance and love, of humility and self-denial, they, by little and little, con|quer their spiritual enemies, and bring down the moun|tains of wicked men, evil angels, sinful corruptions, ma|nifold 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 1.665. To their peculiar care hath God committed the vineyard of their own heart, and station in the world and church. A va|riety 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; quick|ly 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 1.666. How so|lemnly are they engaged! How deeply obliged to serve the Lord Christ, in whatsoever he shall command them! With what lowliness of mind, what faithfulness, grati|tude, 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

mine ear, O JEHOVAH, to thy door-post, that I may serve thee for ever. In, and after, keeping thy command|ments, there is an exceeding great reward.

43. They are called INHABITANTS OF THE GAR|DENS a 1.667. Being associated into particular congrega|tions 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 keep|ing and cultivating their heart and conversation.

44. They are compared to FARMERS OF VINE|YARDS b 1.668. To them hath God, in a subordinate re|spect, committed the vineyard of their own heart and of his church; and to their advantage the fruitfulness there|of 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 regu|larity 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 belie|ving 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 prosperi|ty of the church, and to render unto Christ, the princi|pal, 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 1.669. How often are they, by their mother's children, their indwell|ing 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 exer|cising of their grace, hereby sinfully and shamefully pre|vented! How often doth their being in public office, in

church or state, occasion much sinful neglect of personal piety!

46. They are represented as CARRIED ones a 1.670. 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 pow|er, 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 a|gainst 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 1.671. How unknown to the world, and even to themselves, is their excellency; their gracious state; their spiritual attain|ments: and especially their future glory! How hid|den,—how secret favours, are their election, their rege|neration, their pardon, acceptance, adoption, and in|ward comfort! How secretly; how mysteriously and safely are their persons, their state, their life, their por|tion, 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 1.672. 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 marvel|lously saved amidst eminent troubles!

49. They are called UPRIGHT ones d 1.673. How their heart, their affections, tower towards God, and heaven|ly 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 1.674. Being instruct|ed

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 provi|dence, 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 1.675. 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 com|mandments 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 1.676. 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 1.677. 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 of|ten 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 1.678. How often do Satan, and their lusts, prevail

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 cap|tives, 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 1.679. How often are they shut up and confined in the prison of trouble; of prevailing corruption; of fearful tempta|tion; 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 1.680. 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 a|tonement to their conscience, is their old man, their in|ward corruption, gradually and painfully mortified. They are crucified to the world, and it to them. Gra|dually, 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 1.681. 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 go|vernour; 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 esta|blish

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 1.682. 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 1.683. 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 1.684. They are the spiri|tual, the promised seed of Abraham; the special, the distinguished seed of Heaven, the offspring of Jesus' in|tercession. By means of the promise, and notwithstand|ing insuperable-like difficulties, they are spiritually con|ceived and born. How delightful a joy and rejoicing to God their Father, and to their mother the church! Be|ing 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 1.685. 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 e|steeming their spiritual birthright and blessing; they wrestle with God, and also prevail: and through mani|fold tribulation and death, go to the everlasting land of promise.—Call thyself, even now, my soul, by the name

of Jacob: subscribe with thine hand unto the Lord; and sirname thyself, by the name of Israel.

62. They are compared to DAVID a 1.686. Being ex|alted 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 notwith|standing fearful guilt, and difficulties innumerable, they are more than conquerors through him that loved them.

63. They are like unto LAZARUS in the para|ble b 1.687. How generally poor and contemptible, in the view of the great men of the world! How often the bru|tal 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 1.688. For, O the stupidity, earthliness, filthiness, perverseness, mis|chievousness, unsightliness, which they discern in them|selves!—Lord, what a monstrous beast, a wretched system of beasts, am I before thee! "Nevertheless I am con|tinually 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 stub|bornness and malice!

65. They are compared to FOWLS OR BIRDS d 1.689. 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 sha|dow

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 Ho|sannas, come!

66. They are compared to EAGLES a 1.690. How glo|rious; 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 Je|sus, to the crag of the Rock which is higher than I.

67. They are compared to DOVES b 1.691. 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 diligent|ly 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, pro|mise, 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 1.692: because of their uncomeliness in themselves; their love to dark|ness; 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

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 1.693. For alas! how weak and insigni|ficant 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 1.694. How mournful their lamentati|ons! How broken their notes of praise! How strange|ly 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 1.695. 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 sagaci|ously 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 1.696. 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 com|passionate 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 1.697. 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

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 good|ly horse in the battle?

74. They are compared to HARTS or HINDS a 1.698. 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 over|leap, 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 1.699. 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 la|borious! Under his distinguished influence, how fresh, comely, and abundant their grace! How beautiful, edi|fying, 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 1.700. Being chosen, purchased, formed, fed, and owned by

him, how noted their righteousness; their purity; pa|tience; 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 ex|ample! 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 corrup|tions, 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 RECOVER|ED a 1.701. Finding them by nature afar off, and wander|ing from God on mountains of iniquity, of vanity, and worldly enjoyments, Jesus, by the conviction and illu|mination 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 wan|dered 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 1.702. Notwithstanding their remaining corrup|tions, how beautiful are they, as washed in Jesus' blood! On what rich, high, and heavenly pasture of his pro|mise, 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!

And how useful and medicinal to men is their holy con|versation!

79. Young saints are likened to KIDS a 1.703. 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 shep|herds tents, in the gospel-ordinances of Christ.

80. They compare themselves to DOGS b 1.704. What insignificancy; filthiness; mischievousness; useless, and hurtful noise; and readiness to relapse into sins once re|pented 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 1.705. 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 sin|ful poison, when they go to drink out of God's re|freshful wells of salvation.

82. They compare themselves to TOSSED LOCUSTS d 1.706. How inconsiderable in themselves! How few their months! How short their mortal life! How often em|ployed 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 1.707. How earthy in the origin, the residence, the food, and the return of their body! In their own view, how mean, weak, insig|nificant, and earthly-minded are they! their belly and soul cleaveth to the earth: and how exposed to suffer|ing and contempt!—Thrice strange! are worms re|deemed by blood DIVine, and to be for ever filled with all the fulness of God!

84. They are compared to GOOD FISHES f 1.708. 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 righ|teousness and imparted grace; by their sins of faith and

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 1.709. Being plant|ed 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 Leba|non b 1.710. 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, come|ly, 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 tem|poral judgments of Heaven!

87. They are compared to OAK and TYLE trees c 1.711. 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 out|ward condition, their conversation, or even their graci|ous exercise, yet, a substance of grace and seed of glory remaining in them, they shall, in the spring-tide of re|newed DIVine visits, of death, and of the resurrection, revive and flourish as an herb.

88. They are compared to FIR and PINE trees d 1.712.

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 1.713. In re|spect of their new man, how excellent and useful! How savoury their conversation! How protecting and re|freshful their shadow! their insluence!

90. They are compared to SHITTAH-trees or shittim|wood b 1.714. 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 1.715. Be|ing planted by the rivers of water, having a fixed com|munion with the love, the blood, the Spirit, the pro|mise 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 ho|liness and profession, while, by the storm or drought of persecution, temptation, trouble, and death, hypo|crites wither and perish!

92. They are compared to PALM trees d 1.716. 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-ho|liness! 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;

but when eminently warmed by the Sun of righteous|ness, watered by the river of life, and loaded with ma|nifold 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 1.717. 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 1.718. How rarely to be found! and only in Christ's garden, the church! How DIVersified their condition, and de|grees 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 1.719. How ear|ly! how abundant and excellent are their fruits of faith, hope, repentance, love, humility, resignation, self-de|nial, 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 pro|duct! The longer they are plunged in waters of adver|sity, how often they bear up the better!

96. they are compared to OLIVE-trees d 1.720. 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!

97. They are compared to VINES a 1.721. Weak and useless in themselves, but leaning on Christ their support|er, to what distinguished height, of holiness and pro|fession, 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 BRANCH|ES b 1.722. 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 re|ceive all that grace and glory, which render them holy or happy.—By the most intimate and constant fellow|ship, abide in him, my soul; so shall I bring forth much fruit. Let me never cleave to him, as an ivy, by mere out|ward profession, lest he pluck me away, and cast me into eternal fire.

99. They are compared to PLANTS c 1.723. 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! Be|ing 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 PLOURISH|ING HERBS d 1.724. Rooted and grounded in Christ, par|taking 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 conver|sion, of renewed manifestations, of entrance on the eter|nal 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.

101. They are compared to LILIES among thorns a 1.725. 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 to|wards 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 ar|rived at their glory, how quickly they disappear, pluckt by death!

102. They resemble MANDRAXES b 1.726. 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 disco|v••ries of his love! By their lively and fruitful conversa|tion, 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 1.727. Amidst tares of wicked men and vile cor|ruptions, 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, bear|ing 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 win|ters 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 self|abasement, 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?

and the immediate reason of God's benevolent care and labour about it?

104. They are compared to an ORCHARD OF SPI|CES a 1.728. 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 1.729. In the co|vering of Jesus' righteousness; in the love, the purpose, the power of God, how hid and secured are their per|sons 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 glori|ous 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 disco|vered, by breaking rods and afflictions!

106. They are compared to GOOD FIGS c 1.730. 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 1.731. 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 1.732. How ex|cellent, useful, and desirable! How powerful and clear their spiritual knowledge! How shining and illuminat|ing 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 1.733. 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 re|freshful

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 quick|ly shall the sun of endless vision rise upon them!—Hast|en, my soul, unto the perfect day of the Lord.

110. They are compared to the SUN a 1.734. How hea|venly 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 under|stood; 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 ap|pear with him in glory.

111. They are compared to the MOON b 1.735. How far inferior to Christ the Sun of righteousness, from whom they borrow all their glory and lustre! How sully, di|rect 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 1.736. 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!

But how wide! how clear, shall be my views of God|head! I shall see him as he is.

113. They are compared to CLOUDS a 1.737. What a collection of particular saints unnumbered! In Christ how high is their state and dignity! How heavenly-mind|ed 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 1.738. 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 hea|venly 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 SEAL|DD c 1.739. In them, the Spirit is a well of water spring|ing 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, re|take 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 1.740. How uncomely! how hurtful! how disagreeable and shocking the sight!—Yet. "rejoice not against me, O mine e|nemy; when I fall, I shall arise; when I sit in dark|ness, the Lord will be a light unto me."

117. Saints are called the APPLE OF GOD'S EYE e 1.741. How dear to him! How carefully defended and preser|ved by him! How deeply he sympathizeth with them!

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 1.742. How rare; precious; comely; excellent; and useful! How care|fullysought 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 1.743. How pre|cious, 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 1.744. 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, idola|try, and superstition; and by conviction and illumina|tion, which sweeps away self-confidence, legal righte|ousness, 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, POR|TION, INHERITANCE, CROWN, DIADEM d 1.745. 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, de|lights in; rejoiceth over; and boasts of them! How glo|riously 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.

122. They are represented as a TEMPLE and HABI|TATION for God a 1.746. 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 understand|ing 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 af|fections 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 1.747. 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 1.748. How fixed for ever, on the Rock of ages, are their persons! How immoveable their new-covenant state! How un|failing 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 know|eth 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 1.749. 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;

who, for their outward meanness and often infirmities, despise them, and so ruin themselves!

126. They are SIGNS and WONDERS a 1.750. In their new covenant state, and work, they deserve the admira|tion 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, hurt|fulness, pride, error, novelty, melancholy, dulness, in|gratitude, spite, hot-headedness, babbling.

127. They are compared to BRANDS pluckt out of the fire b 1.751. 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 power|fully! 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 1.752. How burning their desire towards Christ! How upright and steady their heavenly affections and conversation! How cheerfully they offer up themselves, living, reason|able, and sweet-smelling sacrifices to God, as perfu|med 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 1.753. 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 1.754. 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

of work, or warfare! How often are their hearts bro|ken and bruised by convictions, desertions, temptations, prevalency of corruption, and outward troubles!—Bless|ed 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 1.755. By election they are chosen and appointed; by justification, regeneration, adoption, and sanctifica|tion, 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 di|stressed, a broken pot, my rents cause let my glory in.

132. They are compared to SALT b 1.756. Being inte|rested 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 un|easy burden to wicked men; but an useful mean of pre|serving nations and churches, from universal corruption and ruin.

133. They are the SUBSTANCE of a land c 1.757. They alone, are therein valuable. They are the useful means of averting wrathful judgments; os procuring mercies; of preventing and expelling iniquities; and of prompt|ing the other inhabitants to their proper duty.

134. They are like unto PURPLE HAIRS on the head d 1.758. 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 nou|rishment 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;

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 1.759. 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 1.760. 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 1.761. Shaking the head, imports derision and con|tempt d 1.762. A whore's sorehead, a brow of brass, denotes shameless boldness in sinning e 1.763. 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 1.764. 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 1.765. Eyes full of adultery, are those exceedingly given to wan|ton and lascivious looks h 1.766. Ensnaring eyes or eye lids, are such as harlots employ in amorous glances to entice

men to lust after them a 1.767. Losty eyes and eye-lids, or high looks, import pride, and contempt of others b 1.768. Winking with the eye, imports derision of others, or secret enticing them to sin; which bringeth sorrow to the in|jured; and wrath to the injurer c 1.769. Their teeth being spears and arrows, knives, swords, imports their mali|cious using of their power and language, to pain and hurt others d 1.770. 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 1.771. 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 1.772. 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 wicked|ness; their readiness, on every occasion, to utter mis|chievous and vain language; which however pleasant for a time, slowly, imperceptibly, and infallibly, tends to the ruin of every one infected by it g 1.773. 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 1.774. A tongue walking through the earth, implies impudent boldness, in every where blaspheming God, ridiculing and reproaching our neighbour i 1.775. Sharpening of the tongue like a serpent, implies activity and contrivance, in belching forth the most destructive and poisonous discourse k 1.776. 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 1.777. 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 1.778. A lying tongue is but for a moment; truth will quickly dis|cover

herself, and put falsehood to shame a 1.779. A flat|tering tongue or speech, resembles smooth batter, oil, honey dropping from the womb, for its apparent kindness, in|nocency, and love b 1.780. 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 1.781. Burning fire in one's lips, denotes malicious, passionate, provoking, and lust-inflaming speeches d 1.782. Burning lips like a potsherd, covered over with silver-dross, signify wicked discourse, embellished with elegant language, and fine elocution e 1.783. The mouth of the wicked being full of cursing and bitterness; of fraud and deceit; and their throat being an open sepulchre, imports their con|stant readiness to pour forth abundance of angry, re|proachful, blasphemons, noisome, infectious, false, and ruinous language f 1.784. Their mouth being near destruc|tion; being filled with gravel; covered with violence; and their soul eating violence, imports, that for their ha|tred, oppression, malicious and blasphemous language, God shall quickly punish them with ruin; oppression; shame; vexation; and torment g 1.785. Their feeling no quietness in their belly, and vomiting what they had swal|lowed up, imports their inward anguish of mind; their having no solid pleasure in, and being quickly deprived of what they had fraudulently obtained h 1.786. Fatness and hardness of heart, imply their stupidity and obstina|cy i 1.787. Their hands being full of bribes or blood, im|ports their being much given to bribery and murder k 1.788. Their feet swift to shed blood, imports their inclination to, and activity in hurting and ruining others l 1.789. Their speaking with their feet, and teaching with their fingers, imports their artful and indiscernible methods of exci|ting others to sin m 1.790. Thorns and snares, i. e. mani|fold troubles and temptations, are in their way, await|ing 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 com|mandments,

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 1.791. P••ide and wickedness, like a chain or ornament, compass|et•• them about; as they boast and glory of it b 1.792. Their crafty enticements to sin, by which they catch others, and the snares they lay to ruin others, are their net c 1.793. Their table, the gospel-ordinances, and their outward enjoyments, become a snare and trap to them: are occa|sions of their stumbling into deeper ruin, and being hardened in their wickedness d 1.794.—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 1.795. By Satan's agency they be|came 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: readi|ly 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 1.796. Enlisted under his banner, by voluntary consent to his service; wearing his livery of sinful prac|tices; 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 pro|fits and pleasures os sin, which are but for a season; and hereafter everlasting punishment, with the devil and his

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 FOWL|ERS a 1.797. With the outmost vanity, craft, and cruelty, they tempt and force one another, into sinful, into soul|ruining 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 1.798. 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, with|out 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 DECEI|VERS c 1.799. How deceitful above all things, is their heart! How early they go astray speaking lies! How they de|light in, and promote false temptations, and errors; "sporting themselves with their own deceivings!" With what vain hopes, and empty shadows of virtue, they be|guile themselves and others! In their religious profession purposes, and acts, what do, they, but compass God a|bout with lie••; the temper and bent of their heart, be|ing the very reverse of their profession and pretences! Lord, remove far from me, the way of lying.

8. They are compared to DRUNKARDS d 1.800. With what care, desire, and delight, they seek after the plea|sures 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 ter|ror and conviction on their account, do they, as greedi|ly 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 UN|CLEAN persons (••) Contrary to the decency of things,

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 1.801. How craftily, cruelly, and shamelessly, though often secret|ly they waste their time and strength; and risk their eter|nal 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 them|selves of their solid happiness and comfort! And how dreadfully are they taken at last, arraigned, condemn|ed, imprisoned, and tormented in hell!

11. They, chiefly hypocrites, are called BASTARDS and MOTHERS CHILDREN b 1.802. 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 ap|pearances of obedience proceed. They hate the true children of God, and are without all title to the promised inheritance of everlasting felicity. Hypocrites are child|ren of the church, but not of Christ the husband thereof.

12. They are represented as PRODIGALS c 1.803. How quickly; how sinfully; how unreasonably, they waste their time, their talents and opportunities, to the abo|minable 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 1.804. They have no true knowledge to direct their course;

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 eve|ry 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 e|ternity; and choose to provoke and dishonour God ra|ther 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 1.805. In their heart, Satan and his angels re|side, 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 ha|ters of such as would instruct and admonish them; em|ployed, in wounding and murdering their own souls, and these of others; and in improving Christ and the gos|pel, as occasions of their deeper damnation.—Lord, my name is LEGION; but do thou, with authority, com|mand the unclean spirits to come out.

15. They are represented as POOR and WRETCH|ED b 1.806. 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!"

16. They are represented as DEBTORS a 1.807. 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 satis|faction 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 thou|sand 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 1.808. They cannot think a good thought; cannot speak a gracious word; nor perform an accept|able 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 suffici|ency be of God.

18. They are represented as BLIND c 1.809. They see not the light of life; discern not the Sun of righteous|ness; have no true knowledge of spiritual objects: no|thing 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 com|fort! How often given up to judicial and eternal dark|ness!—Lord, open thou mine eyes, that I may see won|drous things out of thy law.

19. They are represented as NAKED a 1.810. 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 SLUG|GARDS b 1.811. 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 a|wakened 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 opportu|nities 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 follow|ing 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 FLESH|LY c 1.812. Alas! how they prefer the momentary con|cerns 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!

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 con|tention are influenced and directed; and by carnal me|thods they prosecute their purpose.—No wonder, they "that are in the flesh cannot please God."

22. They are called STRANGERS a 1.813. 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 gra|ces 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, stran|gers •••• 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 1.814. Never were they pricked to the heart for sin; never was its filthiness discovered, or hard|ness 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 ungodli|ness 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,

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 1.815. 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 se|parate 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 1.816. In their earliest mo|ments, 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 puri|fying influence of Jesus' blood and Spirit! How desti|tute of the warming, the adorning, the strengthening, the protecting robes of his righteousness!—Thrice stu|pendous 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 1.817. How destitute of every agreeable privi|lege! 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 1.818. For the wretched hire of carnal honour, favour, plea|sure,

or gain, how willingly they sell themselves to com|mit 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 ensla|ving power of it! With what unwearied vigour and care, they daily promote the lusts of it! How they en|tangle their seed, and debase themselves to fulfil the lusts of it! And in the end they receive death and dam|nation, as their wages.—O Son of God, make me free; and I shall be free indeed.

28. They are represented as REBELS a 1.819. Contrary to their duty, and to their most solemn engagements, they rise up against God; at their own inexpressible ha|zard 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 re|ceive 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 1.820. 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 eve|ry true privilege! of all spiritual armour! of every de|cent 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 1.821. 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 ini|quity! deprived of the light, the warmth of the Sun of righteousness; and of every true comfort! How shame|fully

lodged with malefactors! with devils! with infa|mous 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, dark|ness, 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 condemn|ed.—As for me, hath God, by the blood of the cove|nant, brought me out of the pit wherein there is no water!

31. They are represented as SICK and DISEASED a 1.822. Under what shocking plagues of hardness of heart; of ignorance, of unbelief, legality, pride; of worldly|mindedness, covetousness, discontentment; of envy, ma|lice; of stupidity, vain conversation, and wretched estate; they lie insensible of their maladies, and unconcerned a|bout 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 1.823. 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 in|capable 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, loth|some, 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 1.824. 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 at|tempts, 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 1.825. For the sin of their progenitor, they lie under a grievous

curse. For their wickedness against God, they are de|voted 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 1.826. 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 unsubstan|tial, and may conduce to their eternal torment!—Con|ceive vanity and mischief, and bring forth falsehood! Conceive rebellion against God, and bring forth to themselves endless destruction!—Alas! alas! how labour|ed 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 1.827. 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 1.828. 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 employ|ed 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 1.829. How high|minded! How ambitious; filthy; subtle! How cruel; contentious; uncomely! How unacceptable the voice of their prayer, their praise! their vain and wicked con|verse! How terrible their abuse of their power! How great their haste to shed blood! to feed on their neigh|bour's torn character and property! and to do mischief!

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 1.830. 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 1.831. 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 1.832. What unsubstantial imaginations that never succeed, they devise! What hopes of happi|ness 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 1.833. How potent! proud! crafty! cruel! How fierce and insatiable in opposing the interest, and harassing and de|stroying 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 spot|ted with various corruptions, are their heart and life! How subtile, pitiless, and expeditious, are they in do|ing Ibid.

mischief! especially in persecuting and ruining in|nocent 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 1.834. How great are their power, cou|rage, 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 1.835. 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 1.836. 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 deser|tion, 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 HOR|SES d 1.837. How great is their pride and vanity! With what outragious boldness, and unconcern, they hastily rush upon infinite danger! How governed; how en|raged by their various and open fleshly lusts! In prospe|rity, how wantonly they kick at, and rebel against God!

How shamelessly they neigh, and invite others to abo|mination!

48. They are compared to WILD ASSES and DROME|DARIES a 1.838. How pleased with the mountains of vani|ty, the desarts of alienation from God! How given to snuff up, and delight in vain fancies, unsubstantial self|righteousness, and airy delusions! How hard to be ta|med in spirit! How swift! how crooked and unsearch|able 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 1.839. 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 unaccu|stomed 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 1.840. 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 ca|reth; ready to be torn to pieces, or to be overwhelmed with the hail-storm of God's wrath. They are like BU|RIED SHEEP; without answering the end of their rational nature, they die in multitudes amidst hoplessness and carnal unconcern, that death and damnation may de|vour and feed upon them. Nor doth their unhappy

exit more awaken, or impress their hardened relations and neighbours, than that of sheep.

51. They are called GOATS a 1.841. How unclean, nau|seous, 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 con|demned to eternal fire.

52. They are compared to SWINE b 1.842. How un|clean 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 plea|sures! and to return to them after they have been con|vinced 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 1.843. 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 lan|guage! How unseasonably they bite and injure their neighbours soul, their body, and interest! How they de|ceive them by fawning flattery! How slavishly they trudge in attendance on Satan their master! How often they return to those very abominations, which, with re|morse, they once vomited up! How often God restrains them from their inclined mischief! How wisely he em|ploys 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!

54. They are compared to FOXES a 1.844. 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 un|acceptable, 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; SCORPI|ONS; SERPENTS; and what our version renders COCKA|TRICES b 1.845. They are the genuine seed of Satan the old serpent: they delight in, and are filled with the poi|son of sin; underneath their tongue is mischief and vani|ty. How they love, esteem, and cleave to earthly happi|ness, 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 ser|pent, in angry hissing, and desperate wailing over their misery! O may grace rectify my dreadful nature!

56. They are compared to SPIDERS c 1.846. How aspi|ring and ambitious! How weak, and easily crushed! How full of envenomed corruption! What crafty en|snarers 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 nu|merous! how stupid! useless! unsavoury! how mischie|vous, and hurtful! Even in outward life, how unsightly some of them! How irregular their moral course! How c 1.847

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 1.848. 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, per|secution! Ah, twice dead! Naturally dead in trespas|ses and sins; dead with habitual and presumptuous re|bellion, and the hardening and condemning curse, an|nexed to it! At last, by the axe of death, how wrathful|ly cut down, and cast into hell fire!

59. They are likened to GREEN BAY-TREES b 1.849. 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 fur|nace of God's wrath!

60. They are likened to BARREN FIG-TREES c 1.850. However extensive their leaves of profession, their pre|tences 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 fa|deth d 1.851. However tall, strong, and deep rooted on earth, they may seem; however they attempt to monopo|lize 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.

62. They are like unto WILD OLIVES a 1.852. 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 de|votion, living in gross ignorance, superstition, idolatry, profaneness; without true knowledge, revelation, righ|teousness, without Christ, without God, and without hope in the world!

63. They are compared to EMPTY and BARREN VINES b 1.853. Notwithstanding innumerable mercies re|ceived, 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 1.854. 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 1.855. 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

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 1.856. How quickly they grow up! How often they flourish in prosperity! In succesa in sin! nay, sometimes, in religious profession! But how quick|ly 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 BITTER|NESS b 1.857. 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 1.858. How corrupt; disagreeable; useless!—Yielding neither pleasure nor honour to God; nor profit to men!

69. They are compared to a SWEEPING RAIN d 1.859. What a plague to the world! How they disturb the inhabitants, and destroy the mercies thereof! How sud|denly 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 1.860. How great their multitude! their power! their disorder! their pride and arrogancy! their restless disquiet! their noi|sy rage, and threatening to devour others! their perpe|tual casting forth of abominable practices, monstrous

opinions, unhallowed societies, and horrid forms of go|vernment!

71. They are called the WORLD a 1.861. To mark their numerous multitudes; their combination in folly and wickedness; and that they are wholly inclined and de|voted to this world, and the vanities, lusts, and sinful customs of it.

72. They are called the EARTH, and men of the earth b 1.862. 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 1.863. How fixed are they in wickedness! How often appa|rently 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 overturn|ed by the earthquake, enflamed by the fire, and over|whelmed by the flood of Almighty wrath!

74. They are represented as dry ground, and a GAR|DEN without water d 1.864. Alas! how dry! how harden|ed! 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 mo|ment?

75. They are compared to MARISHES or MIRY PLA|CES e 1.865. What mixtures of souring corruption and filthiness are in them! How dangerous trusting to, or close intimacy with them! How unfit are they for re|ceiving the word and Spirit of God! How sour, dis|agreeable, 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 1.866. How dangerous is fel|lowship

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 WHI|TED sepulchres, or WALLS a 1.867. 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 se|cret practice and heart!

78. They are represented as God's HAND; ROD; SWORD; AXE; HAMMER; BOW b 1.868. By them, how often; how fearfully he corrects his people; and pu|nisheth his enemies! how absurd, for those instruments of his vengeance, to lift up them themselves to his dis|honour! 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 1.869. In different degrees, how they abound with corruption! How hardened in wickedness! How worth|less and naughty! How proper to be cast into the fur|nace of infinite wrath! Lord, melt me in thy love; and remove all my naughtiness!

80. They are compared to DROSS and SCUM d 1.870. Are they not altogether unworthy? The filth; the pol|lution; 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 LUKE|WARM WATER, and a CAKE not turned e 1.871. How often they mingle the true religion with a bad! have a pro|fession, without true grace or good works! Being warm|ed 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

ON FIRE; a FI••RY OVEN a 1.872. 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 them|selves, and kindle in others! How harlots, with their lust|ful dalliances, enflame their companions, and burn them quick to everlasting fire.

83. They are assimilated to BURNING FAT of lambs b 1.873. 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 1.874 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 1.875. How weak and insignificant! How easily crushed! How readily enfla|med, and consumed by the fire of God's wrath! Stupen|dous! am I, notwithstanding, pluckt out of the burning!

86. They are likened to a MOTH-EATEN GAR|MENT e 1.876. 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 1.877. While on earth, they grow up with, and closely adhere to the saints. How worthless; how light, unsettled, and un|constant they be! How fearful do temporal troubles toss them! How quickly shall death and judgment beat them off, and blow them into hell!

88. Unfaithful friends are like a BROKEN TOOTH; and a FOOT OUT OF JOINT a 1.878. 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 1.879. What ever assistance and comfort, we ex|pect 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 1.880. 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 BRO|KEN DOWN, without walls d 1.881. How exposed to temp|tation, 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. Here|by shalt thou conquer Satan, the world, and thy cor|ruptions; and obtain solid satisfaction and peace; pro|cure unspeakable and endless advantage.

CHAP. IX. Metaphors respecting faithful ministers.

1. FAITHFUL ministers are compared to AN|GELS e 1.882. How distinguished their spiritual comeliness! their knowledge and wisdom! their dig|nity, power, and authority! By them God executeth his will, and publisheth his mind to men. With what pleasure, activity, readiness, submission, and faithful|ness, they unweariedly fulfil his commandment, praise his name, attend his throne of grace, pry into the my|steries of redemption, watch over and comfort the saints; and excite, and in their station concur with the

other DIVine executors of God's judgments against An|tichrist! 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 excellen|cies and influences fill the temple of his human nature, and purchased church a 1.883. 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, im|ports, that the great end of a gospel-ministry, is to dis|play 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 1.884. 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, im|ports the wisdom and circumspection of their behaviour.

The four faces, import, that, like men, ministers are to be comely in their conversation, affectionate, sympathi|zing, meek, prudent, sagacious; like lions, bold, coura|gious, and terrible to evil-doers; like oxen, tame, pa|tient, hardy, laborious; and like eagles, intelligent, hea|venly-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 un|der their wings, imports the correspondence of their practice, with their solemn professions and engagements. Their wings being stretched upward, implies their de|pendence 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 go|ing along with the wheels, implies their constant connec|tion 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 enhan|ceth flaming vengeance upon a land. One of these beasts giving the seven vials to be poured on Antichrist, im|plies, that according to their word, and by their means, shall that man of sin be hastened to his ruin.

4. They resemble the PRIESTS in Ezekiel's vision of the gospel-temple a 1.885. 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 mini|stry. Their eight day's consecration, implies their en|trance on their work with much deliberation, abundant application of Jesus' blood, and vigorous study of gos|pel-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 conver|sation 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 ap|pear 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 Anti|christians do. Their "not shaving their heads, or suffer|ing their locks to grow," imports their abstaining from Popish superstition, and from worldly pride and wan|tonness. They must beware of being intoxicated with drunkenness and carnal care. They must marry

such women only, as are of good report. They must teach the people of God, and compose differences be|twixt 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-offe|ring, 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 1.886. How eminent their excellency, usefulness, and authority in the church! Being chosen by their people, it is theirs wisely, meek|ly, 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 1.887. 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, ear|nestness, 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 ac|count of their conduct to God. With the utmost hear|tiness and humility, ought the children of men to re|ceive them and their message. If their person be de|spised, 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 1.888. 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 ac|quitted or condemned at the judgment-seat of Christ. Under Antichrist they are two witnesses; few, but suf|ficient,

powerful with God; but clothed in sackcloth, mourning and distressed,

8. They are compared to PARENTS a 1.889. How great is their dignity and authority in the visible church! With what ardent love, earnest desire, fervent prayer, and la|borious ministration of the gospel, they promote the spi|ritual birth, instruction, reproof, safety, nourishment, and rule of the saints! How tenderly they care for, sympathize with, and exemplify godliness, to church|members! 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 1.890. 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 en|force the proposal. To him they return an account of their diligence. With what sorrow their hearts are fill|ed, 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 1.891. Being solemnly enlisted under Jesus' banner of truth and love, distin|guished 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 disci|pline and government, launch the spear and dart, and the arrows of DIVine truth, against every spiritual enemy. Never must they entangle themselves with worldly busi|ness, 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

Saviour. So shall they obtain a crown of righteousness, and reward of eternal life.

11. They are called WATCHMEN a 1.892. 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 at|tend it! But if they desert it, give up themselves to ne|gligence 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 1.893. Di|vinely 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 threaten|ings 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 pat|terns of bravery and diligence therein!

13. They are represented as LEADERS and GUIDES c 1.894. 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 con|duct them safely, through this world, in the way that leadeth to eternal life!

14. They are called PASTORS; SHEPHERDS; BISHOPS; or OVERSEERS a 1.895. They are DIVinely appointed, and solemnly engaged, carefully to lead the flock, the mem|bers 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 1.896. Being DIVinely instructed and appointed by Jesus, the sovereign Archi|tect of the church, they must clear off the rubbish of false doctrine, and sinful customs. Every doctrine, in|struction, and example which they exhibit, they must establish on Christ the foundation, and his sure and im|moveable word. The corner-stones and pillars of fun|damental truths, they must especially confirm; and must closely connect their whole doctrine, and conduct there|with. Carefully must they attend the rule of inspira|tion in all that they do. Incessantly, skilfully, and ear|nestly, they must promote the conviction, the illumina|tion, the union to Christ, the justification, sanctification, comfort, and endless felicity of their hearers. Were not you, prophets and apostles, wise master-builders, con|cerned in laying the foundation, and principal matters of the church of God?

16. They are represented as FISHERS OF MEN c 1.897. 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 ap|pearance.—When, O Jesus, wilt thou direct them to cast the net on the right side of the ship, that a multi|tude 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 1.898. It is theirs to

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 obsti|nate 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 1.899. Being entrusted by Jesus with the charge of his oracles, his or|dinances, his house and family of the militant church, and the souls of men pertaining to it; it is theirs, care|fully to oversee whatever is done; to assign each mem|ber 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 ta|lents, their opportunities, to sinful or insignificant pur|poses! Or, if they beat, despise, reproach, or unjustly censure their brethren and fellow-servants.

19. They are represented as SERVANTS and LABOUR|ERS b 1.900. Being solemnly engaged to, and hired by Je|sus, to occupy in his church; it is theirs, by every pro|per 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 in|strumental, 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 ga|thering 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

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 1.901. 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 pe|culiar 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 1.902. How numerous! How kindly connected! How washed in person, by Jesus' blood! sanctified in nature, by his cleansing Spirit! How harm|less, pure, holy, patient, and useful!—How rich their pastures of inspiration! How noted their harmonious af|fection! 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 ex|amples 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 1.903. 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 1.904. 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;

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 1.905. How comely and flourishing their office and conduct! In them the oil of gospel-truth is lodged; and by them it is com|municated to others. By them the gospel of peace is preached, and its all healing spirit and influence, offer|ed and brought near to men.

25. They are called the GLORY OF CHRIST b 1.906. 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 1.907. 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 1.908. 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 1.909. What a distinguished measure of truth, of spiritual knowledge, they possess, and communicate to others for their in|ward refreshment, instruction, and comfort! What blessed means of discovering men to themselves: shew|ing 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

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 1.910. In the firma|ment of the church Jesus hath planted them, and fur|nished 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 e|ternal day break; that stars may disappear, shadows flee away, and Christ be ALL IN ALL!

30. They are compared to CANDLES and LAMPS b 1.911. 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 1.912. 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 ex|posed 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

Bath-rabbim a 1.913. 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 spi|ritual features; and are nourished up to eternal life!

33. They resemble PILLARS; POSTS; and BEAMS b 1.914. 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 to|ward Damascus c 1.915. 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 1.916. 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 suffer|ing, and flaming zeal, they resemble a chariot with red horses. In their abject outward appearance, their self-denial, their insight into spiritual mysteries, they re|semble a chariot with black horses. In their holy lives, their pure doctrines, and spiritual conquests, they re|semble 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

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 1.917. 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 1.918. How distinguished is their capacity and perfection! How abundant their fulness of evangelic gifts and grace, for purifying themselves! And for ad|ministering conviction, direction, and comfort to others!

38. They are compared to SALT c 1.919. By their holy conversation; by their faithful dispensing of gospel doc|trine, 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 1.920. In them|selves, 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 mini|stry Christ; and him, as bearing our guilt, and cruci|fied 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.

1. FALSE teachers are represented as MESSENGERS and SPIRITS OF DEVILS a 1.921. 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 AN|TICHRISTS b 1.922. They oppose Christ in his person, his office, his righteousness, his intercession, his instruc|tion, 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 1.923. Pre|tending a commission from God, and often a distin|guished one; sometimes to be the Messiah, they, in his name, publish their false doctrines; attempt to erect false churches; claim uncommon power; pretend di|stinguished 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 1.924. By ne|glecting to warn the wicked of their evil ways, and to promote their repentance, by false doctrines; by wick|ed example; and by unfaithful dispensing of DIVine or|dinances, 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 1.925. With the utmost impudence, craft, and carnal enticement, they decoy multitudes to go a who|ring 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 CHIL|DREN,

and OUTRAGIOUS WATCHMEN a 1.926. Being ori|ginally members of the church, but never born of God, they hate his true children. With their enslaving er|rors and will-worship, they go about to oppress and hinder them from their proper work. Sadly they ha|rass 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 1.927. 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 1.928. Without any regular mission from Christ, or call from his people, how often they rush into the ministerial func|tion! How often they rob the Redeemer of his due ho|nour, 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 1.929. 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. Un|der 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 sud|den destruction.

10. They are represented as BLIND WATCHMEN; BLIND GUIDES e 1.930. Being destitute of the saving know|ledge of Jesus, and his truth, they presumptuously pre|tend to direct the principles and practice of others; and with them fall into sudden ruin.

11. They are represented as IDOL SHEPHERDS f 1.931. They are but the shadows and images of true and faith|ful ministers. Their followers, they seduce into the

pastures of vain imaginations, and paths of spiritual, or gross idolatry, and alienation from God.

12. They are called HIRELINGS a 1.932. Not from ge|nuine 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 1.933. 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 untemper|ed mortar c 1.934. By their false and inconsistent tenets and conduct, they exert themselves to confirm the wick|ed in their sin; in their dependence on self-righteous|ness; 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 MER|CHANTS d 1.935. Sprung from a cursed root, with what fraud and covetousness, they, for carnal advantage, re|ject, 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, un|numbered, deceive and ruin the souls of men!

16. They are compared to ROARING LIONS e 1.936. With what boldness, fierceness, and cruelty, they roar out their errors and curses; vent their persecuting threat|enings, and malice against the faithful! And spread ter|ror and destruction among men!

17. They are called WOLVES f 1.937. Alas! how they love the darkness of ignorance, and shun the light of God's word! What a terror to watchful, or walking

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 1.938. How unclean; noi|some; 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 1.939. How filthy; ready to return to the abomi|nations 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 re|proach 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 1.940. 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

by the LOCUSTS in the apocalyptic vision of the fifth trumpet a 1.941. 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 harmo|nious, couragious, and active are they, in spreading er|ror and corruption! How marked with outward gran|deur; with usurped authority; and superstitious reve|rence of the mob! How noted their plausible pretences to piety; their affected courtesy; their lustful effemi|nacy; their fawning flattery and smoothness; and their enticing of multitudes to spiritual whoredom! How di|stinguished 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 1.942. How filthy are their heart and life! How foolish their talking! How they delight to wallow in mires of abominations! And, espe|cially, 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 1.943. However firm be their outward securities; however high their profession and office; yet no good fruit of con|nected gospel-truth, or genuine gospel-holiness, do they ever produce. How quickly their apparently good doc|trines, 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 1.944. With what a shining blaze of profession, and of pretence to

knowledge, piety, and zeal, they restlessly move in the firmament of the visible church! and unceasing, be|wilder 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 wa|ter a 1.945. 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 1.946. 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 refresh|ing, 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 1.947. What pride; what noisy disorder; frothy vanity; un|settledness; 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 reproach|es, against their opposers!

28. They are called WELLS without water d 1.948. What|ever high pretences to piety, learning, or zeal they make; whatever sweet and useful advantage they pro|mise 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.

1. THE church, in connection with her head, is called CHRIST a 1.949. Jesus is her head, hus|band, and all in all. From his love, his blood, his in|tercession, 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 1.950. 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 mi|nisters 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

her slately and majestic ordinances, awful to her ene|mies, 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 out|ward and visible appearance. Her scarlet lips, may re|present preachers and their gospel-ministrations, chiefly versant about Jesus Christ, as bearing, and crucified for, our iniquities. Her teeth, may denote ministers as chew|ing, 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 nou|rishment 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 in|to 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 ma|nagement. May her feet, beautiful with shoes, denote her pastors, as fixed in the faith of the gospel, and bold|ly, readily, and beautifully running to and fro, to pub|lish it? or her private members, as well instructed, and powerfully influenced by the glorious gospel, and readily

running in the paths thereof? Her being black, but come|ly, fairest among women, implies, that however she be deformed by hypocrites and persecutions, yet, as order|ed by, and conformed to Jesus Christ, she is truly beau|tiful 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 profes|sion of the doctrines of the prophets and twelve apostles of the Lamb. Her chains of gold, rows of jewels, bor|ders of gold, and studs of silver, may represent her vari|ous and well-connected laws, doctrines, promises, ordi|nances, gifts, and graces, which are bestowed upon her, by her husband Christ. Her clothing of the sun, signi|fies him as her righteousness, protector, and glory. Her vail taken from her by outrageous watchmen, may signify her intrinsic power and government; her civil protec|tion from the state; or her useful doctrine of Jesus' im|puted 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 1.951. 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 in|stitutions!—O virgin daughter, why hast thou become to him as an whorish woman!

4. She is likened to a WIFE b 1.952. She is solemnly espoused to Christ, by outward profession, and by parti|cipation of the sacraments; and thus brought into fel|lowship 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 manifest|ed; 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 1.953. Christ him|self

was born in her; became a member of her; and is by her crowned with numbers of converts, with unfa|ding 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 ex|alted 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 Anti|christ, in which God protects her for 1260 years.

6. She is compared to an ARMY with banners a 1.954. 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 ga|ther, 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 1.955. She is a du|rable, numerous, well regulated, protected, and enriched society. Jesus is her king; angels and ministers, her

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 hy|pocrites 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 1.956. 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 de|puties: what an innumerable company, that no man can number, are her inhabitants! and how active; labori|ous; high fed, and richly clothed, are her true mem|bers! 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 be|siege 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 1.957. 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.

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, har|mony, skill and delight, they apply themselves thereto! How DIVinely are all her members instructed, aparel|led, defended; and, on every proper occasion, called to worship their God. She is like to a family of ser|vants: how orderly hired, admitted, and connected, are, or ought her members to be! All of them are sub|ject to Jesus' authority, and bound to advance his ho|nour: 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 propor|tionally honoured and rewarded: such as do not, but, as it were, hide them in a napkin, shall be self-condem|ned, 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 an|other! 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 perse|cute 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 1.958. 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 1.959. By her shall God subdue and break in pieces all her ene|mies; 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

he shall endue her, and make her terrible to all her oppo|sers.

12. She is compared to a FLOCK of sheep or goats a 1.960. 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, ador|ned 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 perse|cution and trouble. Her watering troughs, high moun|tains, 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 ordinan|ces. 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 1.961. How perpetual her verdure and sap! How good and abun|dant her fruit! How delightful her spiritual comeli|ness, grace and light; and the peace, with God, with conscience, with creatures, which is exhibited and en|joyed in her!

14. She is compared to a VINE c 1.962. Being planted,

pruned, watered, and preserved by Jesus' power, she, in herself contemptible, weak, and useless, in him a|bounds with spiritual sap of DIVine truths and influen|ces, spreads in the world, and brings forth the well-join|ed, 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, pro|voke his wrath, and hasten their own disgrace and ruin!

15. She resembles a BUSH BURNING, and not consu|med a 1.963. 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 a|midst 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 1.964. 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 dif|fusive 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, expo|sed 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 1.965. 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 1.966. She is the gate of entrance to heaven. In her, God, and his holy people re|side;

and the latter are fitted for the paradise above. Her laws, ordinances, and privileges, are of a heavenly ori|gin, nature, and tendency. Christ and his oracles are her sun; his instituted ordinances her moon; HE, her morning-star; ministers and saints, her connected con|stellations.

19. She is compared to the SUN a 1.967. 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 ap|pearance! Nor is any saving light communicated to the world, but by her means! Her complex frame is clo|thed with the laws and ordinances of Jesus, the Sun of righteousness; and her true members with his righteous|ness and grace.

20. She is compared to the MOON b 1.968. From Jesus Christ she receiveth all her light of inspiration, ordinances, and grace. Amidst various changes of outward circumstan|ces, amidst unnumbered spots and imperfections, she, during the night of time, communicates the light of life to our darkened earth. How marvellous her influ|ence 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 poli|tics interpose between her and him; how is her glory eclipsed! how many witness her shame!

21. She resemblesh the MORNING c 1.969. How plea|sant 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 ever|lasting 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 pe|riod, appear clear as the SUN?

22. She resembles a SHIP d 1.970. 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

and managed, according to the compass of inspiration! How necessarily influenced, by the gales of DIVine in|fluence! Alas! how often bewildered with the mists of delusion; and tossed by waves and storms of perse|cution, 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 1.971. 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 multi|tudes are sometimes, by his direction, therein appre|hended! some of whom are real saints, good fishes; o|thers hypocritical and bad! Quickly, in the last judg|ment, 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 1.972. 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 per|son 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 be|ing 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 1.973. 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, heavenli|ness, courage, and patience in labour? the dreadful

beight of their rings denote majesty, extent, and awful|ness to opposers? May not their colour of the sea, or be|ryl, 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, com|prehended 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 in|fluences of the DIVine Spirit, who is in them?

26. She is called a SPRING SHUT UP; a FOUNTAIN SEALED a 1.974. 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 1.975. How immoveably rooted in Christ! How impossible to destroy her! How distinguished her excellency! How amazing her height, and extensive her prospect, into di|vine, 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, pre|cious, purifying, and perfuming the virtue of her ordi|nances, blessings, graces, and good works! How Jesus

delights in her! and bestows on her true members sweet communion with himself

28. She is compared to CARMEL; LEBANON; and SHARON a 1.976. 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 plea|sant 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 moun|tain without hands, which breaks to pieces the kingdoms os the world, and becomes a great mountain, filling the whole earth b 1.977. Christ her Head, in his manhood, was formed by the transcendent power of the Holy Ghost. Wonder|fully, 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 or|dinances shall all flesh see the salvation of God.

30. She is compared to a GARDEN; ORCHARD; VINE|YARD c 1.978. 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 ri|ver, the rain, the dew of his word and Spirit, he waters

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 de|lights 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 dan|ger, 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 spiri|tual barrenness, and noxious corruptions, he unhingeth particular churches! takes away their hedge of protec|tion 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! No|where are such noxious weeds, such corruptions produ|ced, 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 persecu|tions, she produceth persons and works, which cheer the heart of God and man: Like an orchard of pome|granates, 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 offi|cers, 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

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 hun|dred, 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, apo|stolic, 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 re|presented as gardens, or vineyards.

31. She is compared to a SOWN FIELD a 1.979. Jesus, her proprietor, sows her with the good seed of his word. Some of it falls on hearers, stupid, careless, and expo|sing themselves to every temptation, as a way side; and, by Satan and his agents, is quickly devoured, and snatch|ed 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 hea|venly storehouse, and the wicked cast into unquench|able fire.

32. She is compared to a THRESHING FLOOR b 1.980. Here the corn of precious saints, and the chaff of hypo|critical dissemblers are mingled together in her; nay, the

corn of grace and chaff of corruption cleave close to one another; and by threshing influences, troubles, and per|secutions, 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 prepa|red. 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 Chri|stians, 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 1.981. 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, pro|vision, and honour, assigned to her officers, her priests, and Levites! With what equity do, or shall those ru|lers 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 fruc|tifying truths, institutions, and influences, which, issu|ing 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

ordinances, are observed! In midst of her dwells JEHO|VAH, and shares the centrical portion, the supreme ho|nour and glory of all.

34. She, especially in the latter days, resembles the NEW JERUSALEM in John and Ezekiel's visions a 1.982. Her descending from God out of heaven, marks her hea|venly, her DIVine erection, nature, and tendency. Her situation on the south side of an hill, may denote her free|dom 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 nume|rous 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 pow|er, 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 di|vine light, knowledge, joy, and happiness; and from her special fellowship, shall wicked and scandalous per|sons 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 con|ferred.

35. She, especially in the latter days, corresponds

with the TEMPLE in Ezekiel's vision a 1.983. How sur|rounded 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 vi|sible 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 in|visible state, or the outward court, may signify her vi|sible, 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 institu|ted ordinances, where Jesus resides, and reveals his my|steries; 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 ordi|nances, 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 emi|nency; 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 Reforma|tion, 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 whole|some air of influence there enjoyed; and that our whole life is to be an improving of ordinances past, and a pre|paration for these in view. The equal size of the cham|bers, exhibits the equal privileges, power, and authority

of churches and ministers; and the substantial identity of ordinances. The posts and pillars in this temple, may represent fundamental truths, evangelical promises, faith|ful ministers, and zealous saints; which establish and strengthen the church. Cherubims and palm trees al|ternately mixed, may represent ministers and saints at|tended by angels; and all prying into the mysteries of redemption, stying in the active service of God, or pa|tiently bearing loads of labour and trouble, and obtain|ing 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 mem|ber, 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, ex|hibits the identity of Christ, and his word and ordinan|ces; 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 spiritu|al 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 stand|ing, 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 or|dinances 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

signify ministers, who present Christ to us; and saints, who by faith present him to God, and surrender them|selves 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 di|stinction 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 1.984. Curiously Jesus contrived her whole form. Upon his own person, word, and righteousness, he lays her foun|dation. 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, ce|mented together by himself, his love, his blood, and or|dinances, 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 mul|titudes 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 success|ful 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 glori|ous 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

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 go|vernment. Her cedar beams and pillars, are the fragrant, firm, and lasting ministers, saints, promises, and ordi|nances, 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 ap|prehend, retain, and walk with Christ. Her chambers represent her ordinances as the means of secret, sweet, and satisfying communion with Christ; and of his bless|ing 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 1.985. For accomoda|ting and refreshing the people of God in their heavenly journey, she is erected. In her, ministers are appoin|ted 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 ministe|rial 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 addi|tional reward?—Beware, my soul, of resting in ordi|nances or attainments; but hasten forward to thy long home, the better country above.

38. She resembles a CHAMBER and BANQUETING|HOUSE

a 1.986. 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 1.987. 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 ap|pear with constant verdure, glory, and freshness! What armed guard of infinite perfections, of holy angels, and faithful ministers, surround her on every side; all deter|mined, 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 1.988. Being esta|blished in the faith of his word, cemented by his person and blood, and by their mutual love and spiritual fellow|ship, her true members are built on Christ the founda|tion. 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 pro|fessed saints and profane sinners! Her towers are the o|racles, 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 1.989. 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 inclo|sed

with the cedar-boards of ordinances, providences, and graces!

42. She is compared to a GOLDEN CANDLESTICK a 1.990. 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 com|municateth the light of instruction to others. Her si|tuation in the world is often varied; and in the morn|ing 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 them|selves," may signify ministers, who communicate go|spel-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 1.991. 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 de|structive 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 1.992. 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 1.993. 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 1.994

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 1.995. 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 sub|missive 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 1.996. 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 a|gents, 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, igno|rant, and stupified; they speak lies in hypocrisy; pro|mote doctrines of devils, forbidding to marry, and to enjoy meats which God hath prepared for use; they are lovers of themselves, covetous, proud, blasphemers dis|obedient to parents, unthankful, unholy, without na|tural affection, truce-breakers, false accusers, inconti|nent, intemperate, fierce, heady, high minded, despi|sers and haters of those that are good.

6. Antichrist is compared to a WHORE c 1.997. With

what amazing craft, filthiness, and flattery do the Pope and his factors, seduce multitudes into error, ido|latry, will worship, and other parts of spiritual whore|dom 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 ex|ercise his power. The many waters on which she sitteth, are the noisy multitude of people, subject to her autho|rity. 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 mas|sacre 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 1.998. What pride, ful|ness 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 li|censed stews are at Rome? Are you not lovers of plea|sures more than lovers of God? How often you creep

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 1.999. 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 1.1000. How astonishing and wide-spread the Popish power and dominion! How did their agents captivate and en|slave the nations and people of God! What magic, ido|latry, 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 1.1001. What stupidity, absurdity, and ignorance, prevail in his doc|trines, 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 un|numbered. Its mouth of a lion, imports the roaring

forth of frightful threatenings; and the powerful exer|cise 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 He|ruli and others extirpated the imperial; or the restoring to him the power which he lost at the Protestant refor|mation. This first beast represents Antichrist in his civil influence. His rising from the earth in form of an|other beast, may denote the rise of his power ecclesiastic, from obscurity, by carnal means, and to promote earth|ly 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 doc|trine, bniding and loosing, in the church. Its speaking like a dragon, imports his terrible curses, censures, ex|communications, 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 three|score 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 LATEI|NOS and ROMIITH, that is, Latin and Romish. The apparently regular construction of this number, may denote the seeming regularity of the Antichristian sy|stem of doctrines, offices, officers. Or (twenty five) the square-root of this number, may point out the arti|cles of the Popish creed, and their multitude of other matters regulated by twenty-five.

11. The Antichristian state is represented as a HABI|TATION OF DEVILS, A CAGE OF EVERY UNCLEAN BIRD a 1.1002. In her Satan and his angels reign. Her principal mem|bers are a kind of devils incarnate. Her whole system is constituted of unclean doctrines, worship, offices,

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 1.1003. 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 writ|ings 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 doc|trine, 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 foun|tains 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 1.1004. By adding to, or taking from the word and worship of God; by pretending to pardon sin, or indulge men in it; by u|surping 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 con|firm 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 1.1005. Be|ing sent, excited, and directed by Satan, he promotes the interests of hell; ripens multitudes for its everlasting destruction; and with amazing craft and vigour, per|secuteth the saints, who oppose his designs; and is a

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 1.1006. Making his own pleasure his sole su|preme rule of conduct, he exalts himself above magi|strates, angels, and the true God; blasphemes his Ma|ker;—at once contemns the idols of the ancient Hea|then, and the God of the primitive Christians. Lawful marriage he vilipends, and prohibits to his clergy. In|stead 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 vi|sion, which had eyes, spake perverse things and subdued three horns b 1.1007. His power was inconsiderable at first, but he quickly made himself master of three sovereign|ties, 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.

SECT I. FIRST Metaphors respecting nations more generally considered.

1. ALL nations are represented as the TWO SONS of a family a 1.1008. 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 con|verting grace, they repented and complied with his call. Long, like prodigals, they deserted their Father's fa|mily 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 righ|teousness! feasted them with his flesh and blood! adorn|ed 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 ser|vants! Was it not meet, that there should be an abun|dant display of heavenly bounty and gladness, when God's so-long lost children were found? when your so|long dead brethren were made alive?—Rejoice ye Gen|tiles, 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.

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 go|spel, are called a LITTLE SISTER without breasts a 1.1009. 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 ora|cles, 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 1.1010. 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 wo|man, 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 a|mong them, are called FOREIGNERS c 1.1011. They were without visible interest in, or connection with God in Christ; and destitute of the offers of his grace, the doc|trines 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 Mes|siah, 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

death of Christ, are compared to a DESART WILDER|NESS a 1.1012. 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 con|verted 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 per|plexity 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, idola|try, profaneness, delusion, and will-worship abound!

7. Particular nations are compared to the UNI|VERSE b 1.1013. 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 magi|strates are represented as God, as children, as ministers of God; because in his name, they rule over, and are re|vered 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 1.1014. 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 mo|ther; and the lesser cities, suburbs, or villages, are termed the daughters.—Sometimes for likeness of man|ners, natural relation, &c. one nation is designed the sister of another.

9. They are compared to HARLOTS d 1.1015. What de|ceitful 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 execu|eth

upon them the judgment of whorish women, stirring up their friends to hate and harass them; and by open|ly destroying them in the fire of his wrath!

10. They are compared to TRAVAILING WOMEN a 1.1016. 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 1.1017. Ma|gistrates 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 ac|tive 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 1.1018. And magistrates are represented as the principal animals of those kinds, as lions, bears, eagles, dragons, leviathan. Sometimes for their refresh|ful, 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.

13. They are compared to HERDS and FLOCKS a 1.1019. 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 1.1020. Fair and fat heifers represent them in their glory and prosperity. Heifers taught, represent them as accustomed to subjec|tion. 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 bit|terly and outrageously.

15. They are compared to the FIRMAMENT, for their conspicuous appearance and glory c 1.1021: for their di|stinguished brightness and influence; rulers and great men are represented as the sun, moon, and stars.

16. They are compared to a COUNTRY d 1.1022. 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 rush|ing e 1.1023; 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 1.1024; because of the multitude of persons, cities, and villages. And ma|gistrates 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 1.1025. Hedged about with government, kept, and cultivated by rulers, how great the order, and advantage of their connected

state! Cities are the boughs and branches. Multitudes of people are the fruit. Two or three berries left, signi|fy 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 1.1026, 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 1.1027; 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 1.1028, 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 no|thing 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 moun|tains d 1.1029, 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 1.1030, because of their conspicuousness, their power and authority to de|fend themselves, or harass and ruin others. The four

horns that scattered Judah, are the Samaritans, Am|monites, 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 1.1031. 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 forma|tion 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 1.1032. They were God's first-born; first of the na|tions, 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 Mes|siah; sinfully they fretted, and many of them blasphe|med, because, under the gospel, the Gentiles were more highly favoured of God than themselves.

2. They resemble the RICH MAN in the parable c 1.1033. Glorying in their wealth, their numerous rites and tra|ditions; 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 ance|stor yield them any relief; nor could their desperate

wishes obtain further evidence of Jesus Messiahship, for themselves, and their various sects; or for their bre|thren of the ten tribes.

3. They are likened to an INFANT lying in blood; vile, unpitied, unassisted of men, but quickened, furnished, a|dorned, and espoused of God a 1.1034. Not for their righ|teousness' 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 honour|able kingdoms that ever existed.

4. They are likened to a DELICATE WOMAN b 1.1035. How proud of their distinguished privileges! How un|prepared 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 1.1036; to mark out their subjection to the ceremonial law; their lying under the power of sin, Sa|tan, 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 1.1037. 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 ido|latry, 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 destruc|tion, 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

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 wilder|ness 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 1.1038; to denote, that after filling up the measure of their ini|quity, God should cause them to feel the fearful weight thereof, and by his blast of wrath, and instruments there|of, 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 1.1039. 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 multi|tudes of lesser judgments unsuccessful, none of which were laid to heart!

9. They are likened to a person HALF STRIPPED of her clothing c 1.1040. When the Chaldeans invaded their country, and led them captive, how was their land strip|ped 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 1.1041. How abandoned to unnatural lust! How shameless in sinning! How ready their people to

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 1.1042. How distin|guished from others, by their ordinances, laws, and cu|stoms! 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 1.1043. 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 sur|mount every difficulty, subdue every opposer, strike ter|ror and dismay into all around. But in the days of Je|remiah, 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, Je|heiachin, and Zedekiah; who, for their outrageous op|pression 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 DROMEDA|RIES c 1.1044. Refusing subjection to the yoke of God's law, they vainly wandered after their own fancies, snuff|ed up the hurtful and unsubstantial idolatries and delu|sions 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 1.1045. In the time of the Mac|cabees they did; in the beginning of the millennium,

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 1.1046. 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 1.1047. 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 back|sliding heisers, they had long persisted in obstinate apo|stacy from God.

17. They are represented as abused, lost, and scatter|ed sheep c 1.1048. 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; SPI|DERS d 1.1049. 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 en|tangle others, but were insufficient for every good pur|pose.

Nay, as cockatrice eggs, breaking forth into vipers, infallibly procured their ruin.

19. Particular tribes of Israel are likened to particu|lar ANIMALS a 1.1050. 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 la|bour in husbandry. Dan to a LIONS WHELP and SERPENT, for their daring courage in war, and their craft in de|stroying 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 bra|very 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 con|dition 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 1.1051. 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 Jeru|salem, 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, Nebuchadnez|zar's

deputy, provoked the Chaldeans against their bre|thren, 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 1.1052. Being planted by God, their nation was long powerful, de|lightful, 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 1.1053. Amidst their fair, flourishing, and wide-spread leaves of profession, how destitute of good works, even when Je|sus 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 1.1054. 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 pro|tection 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 fa|vours, 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;

without good fruit, and so only fit for, and exposed to the fiery vengeance of God bringing forth fruit to them|selves, seeking their own carnal ends, not the glory of God, in whatever they did. They became a vine of So|dom; 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 dis|agreeable to God, hurtful to others, and in the issue ruinous to themselves.—Ye Protestant churches, con|sider these things, and be afraid.

24. They are likened to DEW, and represented as a BLESSING amidst the nations a 1.1055. 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 na|tions, and converting many to Christ!

25. They are likened to STICKS or STAVES b 1.1056. The joining of two sticks, denotes the uniting of the posteri|ty of Judah and Benjamin, after their Chaldean or pre|sent 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 depri|ving them of the gospel, and of their ecclesiastic and na|tional state, and giving them up to furious contentions and disorder. The instruments of a foolish shepherd, de|note 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 1.1057. Being separated from God, the life of their soul, and church; having apostatized from his quickening truths; and being destitute of his enliven|ing grace; how overspread with lothsome and noisome corruption! How detestable to God and his people!

How surrounded, sought out, murdered and ruined by the eagle-bannered Roman armies!

27. They are likened to DRY BONES in a valley, re|vived by means of prophecy a 1.1058. 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 restora|tion, 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 1.1059. 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 1.1060. 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 1.1061. 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 1.1062. 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 MAR|RED, lying in a hole by the river Euphrates f 1.1063. By special covenant care, and worship, God had caused them to cleave to him, as his peculiar people; but for

their sin, he gave them up, to be carried to Chaldea, or the banks of the Euphrates, where their glory was mar|red, 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 MOUN|TAINS or HILLS a 1.1064; 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 1.1065; 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 be|fore 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 1.1066. Ah how herinhabitants cast forth and diffused wickedness, through every part of their conduct! and spread evil courses in|to the cities and country around!

36. She is compared to a FURNACE d 1.1067. How the flaming wrath of the Lord raged against her inhabitants! In her, how he tried and purified his people, and con|sumed drossy multitudes of wicked men!

37. She is compared to a BOILING POT or CAL|DRON e 1.1068. 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 co|ming against her from the north. She was not the cal|dron

to these carried into captivity, or slain without the walls.

38. She is called a CUP OF TREMBLING and BURDEN|SOME STONE to her enemies a 1.1069. What terror and overthrow did the Maccabees spread among her besi|gers and enemies! How happy, firm, and fixed, shall be the Jews millenial state! With what oppressing trou|ble, 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 1.1070; 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 me|thod 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 1.1071. 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 1.1072. 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 1.1073. 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 1.1074, to represent their weakness; the vanity of their impo|tent

fury and purposes against Judah; and near ap|proach 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 1.1075, the Samaritans, Ammonites, Arabians, Syrians, and o|thers, who harassed the Jews after their return from Babylon.

SECONDLY, Metaphors respecting the Egyptians.

1. The EGYPTIANS are compared to a FLY b 1.1076; alluding to the swarms of flies in their country; and for their number, their swift march, and their trouble|some annoyance.

2. They are likened to a FAIR HEIFER c 1.1077. 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 quick|ly destruction came! Pride goeth before destruction, and an haughty spirit before a fall.

3. They are likened to FISHES d 1.1078. 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 1.1079; to denote the abject state to which the Chaldeans, and their own ci|vil war in the reign of Pharoah-hophrah, reduced them; and their mournful howling over their condition.

5. They are likened to a FOREST f 1.1080. How surpri|zing the number of their cities; and of the inhabi|tants! 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 1.1081. How insufficient and untrusty helpers!

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 1.1082. 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 1.1083, 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 1.1084. 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 1.1085. 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 1.1086. 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 1.1087. With what noise, terror, irresistible force, and bloody cruelty, they, un|der Pul, Tiglath-Pileser, Shalmanezer, Sennacherib, and Esarhaddon, wasted, conquered, and murdered, the nations around them!

3. They are compared to BEES g 1.1088; alluding to the multitude of bees in their country; and because of their number, their noise, their desperate rage, and torment|ing

cruelty; and their readily answering the Lord's in|vitation to punish the nations.

4. They are likened to an EAST WIND a 1.1089. 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 1.1090. On the banks of Euphrates, and Hid|dekel, 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 except|ed, 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 CHESNUT|TREE c 1.1091. 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 na|tions 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 1.1092. They are cu|rious 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 1.1093. 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

and the feet a 1.1094. 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 1.1095. Having by them punished the nations, God cast them into the destructive flames of his vengeance, till their nation was consum|ed; 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 1.1096. 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 LEVIA|THAN; that strong and piercing serpent d 1.1097. 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 1.1098. At last, how her glory faded! How mournfully was she bereaved of her kings, armies, pow|er, and wealth! How was the city Babylon burnt, ha|rassed, enslaved, and finally reduced to a desart!

2. It is compared to a LION, with eagles wings f 1.1099; because of their noise, their bloody cruelty, their irre|sistible boldness, fury, and might; and for their rapid success in conquering the nations around. What terri|fied multitudes readily submitted, and craved their sha|dowing 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 1.1100. Notwithstanding difficulties unnumbered, their forces, according to the settled purposes of God, extended their power; and, by bloody conquests, destroyed and en|slaved the nations.

4. It is called a GOLDEN HEAD, and GOLDEN CUP:

and Babylon its metropolis, a GOLDEN CITY a 1.1101. How astonishing was the glory, wealth, and power of it. How wide-spread their dominion! By them, how fear|fully 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 HAM|MER of the whole earth b 1.1102. 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 1.1103. What fearful vengeance seized it, by the Medes and Persians! Where is now their glory and power! is it not threshed out? Mighty Babylon, de|stroying mountain, conspicuous and overwhelming de|stroyer, 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 1.1104. 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 1.1105. 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 1.1106. Armed with Jesus righteous permission, and with wea|pons 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 1.1107. How no|ted their craft! inveterate their rage! cruel and certain

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 1.1108. From the regions eastward of Judea they issued; and with asto|nishing rapidity, and irrefistible force, they spread trouble, blasting, and ruin, among men.

12. They are likened to CLOUDS b 1.1109. How nume|rous 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 1.1110. 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 Le|banon 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 sub|jection, and constituting him his tributary deputy, or king of Judah.

14. He is likened to a LION, WOLF, and LEOPARD d 1.1111; because of his power, authority, courage, craft, cove|tousness; 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 1.1112; 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 LU|CIFER,

or morning star, sallen from heaven a 1.1113. How bright the glory of Nebuchadnezzar! how powerful his influence on earth! At first, how splendid the pow|er and brightness of Belshazzar! but alas! how wretch|ed his last end! how deprived of his dignity, his autho|rity 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 1.1114. Though less wealthy, strong, and glorious at first, than the Chalde|an; 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; con|quering 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 de|stroyed by a he-goat c 1.1115. Consisting of the two king|doms 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 1.1116. Ac|cording to the purpose of God, and maugre all oppo|sition, it was established.—At first, the Persians were strong, and warlike; under Cyrus, terrible to the na|tions; 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 SIL|VER e 1.1117. With distinguished prudence, alert activity,

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 1.1118. 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 SER|VANTS b 1.1119. 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 1.1120; 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, with|out touching the ground, ran, trode down, and stamped to pieces, a two horned pushing ram d 1.1121; to mark the rapidity and force with which the Greeks, under Alex|ander, 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 Cas|sander, 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 Epi|phanes, a descendant of Seleucus, a very contemptible per|son who craftily got into the throne of Syria; defeated the Egyptians on the south; subdued the Medes, Per|sians,

and Armenians on the east; and reduced part of Lesser Asia, with Judea, on the west; and finally in|sulted 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 re|fused; 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 1.1122; to denote Alexander's kindness to the Jews; his rapid victories and conquests, while he attacked and pursued the Per|sians, 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 1.1123. Without distinguished wealth, the Greeks were exceed|ingly courageous, hardy, brave, and invincible, but too often intemperate and drunken. Soon after Alexander's death, it was formed into the two thigh like sovereign|ties, 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 1.1124. 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 1.1125. It had, successively, seven forms of go|vernment, of kings, consuls, dictators, decomvirs, tri|bunes, emperors, popes. Its metropolis was built on seven hills; and at last the empire was DIVided into ten kingdoms.

3. It resembles a CHARIOT, with grizzled and bay horses, going towards the south a 1.1126. 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 1.1127; to denote their lasting courage, strength, and warlike success; its di|vision into the eastern and western empire; and its final DIVision into ten sovereignties; which being composed partly of Romans, and partly of Barbarians, never right|ly incorporated together; nor could display their an|cient vigour and might.

EIGHTHLY, Metaphors respecting Tyre.

1. Tyre is called the CROWNING CITY c 1.1128. How astonishing her wealth! how honoured and powerful her merchants! what amazing pomp, grandeur, and orna|ments, were used by the inhabitants!

2. Their king is called a covering CHERUB d 1.1129. 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. A|midst all this glory, O Jesus, how much was he infe|rior to thee!

NINTHLY, Metaphors respecting the Saracens.

1. The Saracens resemble the LOCUSTS and SCOR|PIONS in the vision of the fifth Apocalyptic trumpet e 1.1130. 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 prophe|tic months, from A. D. 612 to 762, spread the most

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 Euphra|tes, that for a year, a month, a day, and an hour, they might destroy the third part of men a 1.1131. 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 Ar|menia. In 1281, he began his conquests on the Chri|stians, in the taking of the city of Kutah in Asia. Thence forward, for 391 years, ••ll the taking of Ca|minick 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 1.1132. 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.

1. ARMIES are compared to EAGLES, or raven|ous fowls a 1.1133; because of their far, their swift, and destructive marches; their delighting in ravage and blood; and their sagacious discerning, and careful im|proving of opportunities, to do mischief.

2. They are likened to LIONS, and similar wild beasts b 1.1134. How dreadful their noise! their power! their terrors! How furiously they seize on, and destroy, whatever comes in their way! and how terrible the yell|ing of their wounded!

3. They resemble SWARMS OF BEES c 1.1135. 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 inju|ry! And, sometimes, how easily routed!

4. They are likened to swarms of FLIES; LOCUSTS; GRASHOPPERS; CATERPILLARS d 1.1136. 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 1.1137; be|cause 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 1.1138, for their visi|bility and multitude. Their captains are the choice trees, and top-branches. How often is the destructive fire of di|vine 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 1.1139. How terrible and furious! How hard to be resisted! How unmercifully they spread horror and ruin! How rapid|ly they invade a country, consume its product, and murder its inhabitants!

8. They are likened to WIND; WATERS; RIVERS; FLOODS a 1.1140. How powerful! terrible! mischievous! numerous! and hard to be resisted!

9. They are represented as a WING b 1.1141. 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 1.1142. Here we dwell together in houses or tents. Like houses, they oft need new repairs. One genera|tion 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 1.1143, as he protects the person, cha|stity, 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 1.1144. Not only she readily builds it up with chil|dren; 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 ha|bitation!

4. A wife is represented as a FRUITFUL VINE f 1.1145. 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-bo|dy.—Lord Jesus, how far am I from so cleaving to my proper work!

5. A wife is likened to a LOVING HIND, and PLEASANT ROE; a HEIFER, a LAMB a 1.1146; because of her agreeable comeliness; loveliness; kind affection; and delightful company.

6. She is compared to a FOUNTAIN b 1.1147. What a pleasant, source of comfort and usefulness to her family, is a good wife! And what an agreeable mother of chil|dren, that, like streams, may be dispersed abroad!

7. She is a GOOD THING c 1.1148. 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 1.1149; be|cause 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 ORNA|MENT e 1.1150. She brings credit and honour to her hus|band and family—O were I such to Christ!

10. A bad wife is likened to the WIND f 1.1151; 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, not|withstanding her husband's care, will she discover her in|firmity and shame.

11. A contentious wife resembles a CONTINUAL DROP|PING g 1.1152. She will be perpetually harassing her hus|band 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 1.1153. 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 ha|stens 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 1.1154. How pleasant, when they keep their due order! What a promising

appearance of joy, honour, and support, to their pa|rents! But ah, how often death quickly cuts down the plants! or sin withers them!

14. Children are compared to a LAMP or COAL a 1.1155. 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 1.1156. How delightful and comely to see them in the streets at their lawful employment, or even inno|cent 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 1.1157. What a protection and defence to their parents and fa|milies! But let my great armour be of God.

17. They are represented as the HERITAGE and RE|WARD of God d 1.1158. He bestows them upon parents; and to him should they gratefully dedicate them as his pro|perty, and train them up in his service.

18. they are represented as a CROWN to their fa|thers e 1.1159. How honourable to be the regular means of producing instruments to glorify God, and vessels to re|ceive his redeeming mercy!—Lord, may mine be such!

19. Daughters are represented as polished CORNER|STONES f 1.1160. What comeliness and beauty they often possess! What useful means of order and connection be|tween 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 1.1161. 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 1.1162. 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.

Notes

• a 1.1

  1 Cor. xi. 3. John xiv. 2••.
• b 1.2

  Psal. lxviii. 1. Ezek. xiv. 28.
• c 1.3

  Dan. ix. 17.
• d 1.4

  Heb. iv. 13. Deut. xi. 12. Psal. xxxi. 8. and xviii. 8. Amos ix. 4. Is. iii. 8.
• e 1.5

  James v. 4. Psal. x 17. and cxxx. 2.
• f 1.6

  Psal. xviii. 8. Is. lxv. 5.
• g 1.7

  Deut. viii. 3. Is. xi. 3. and xxx. 27.
• h 1.8

  Jer. xviii. 17. Is. xxxviii. 17.
• i 1.9

  Exod. xxxiii. 23.
• k 1.10

  Jer. xxxii. 17. Exod. xv. 16 Psal. xxxi. 6.
• l 1.11

  Psal. xxx. 6. Song ii. 5. Exod. xv 6.
• m 1.12

  Psal. cx. 1. 5.
• n 1.13

  Is. xl. 12. Prov. xxx 4.
• o 1.14

  Lev. xxvi. 11. Jer. xxxii. 39. 40.
• p 1.15

  Gen. vi. 6▪ and viii 21. Jer. xix. 5. and xxxii. 41.
• q 1.16

  Is. lxiii. 15
• r 1.17

  Psal. lxxvi. 11. John i 18.
• s 1.18

  Is. lxvi. 1. and lx. 13. Psal. lxxvi. 3.
• t 1.19

  Psal. civ. 31. Deut xxviii. 9.
• u 1.20

  Psal. v. 4.—6. and vii. 10. Jer. ix. 9.
• v 1.21

  Is. lxiii. 20. Ezek. vi. 9.
• w 1.22

  Judg. x. 16.
• x 1.23

  Gen. iv. 6. 1 Sam. xv. 26.
• y 1.24

  Exod. xx. 6. Zech. i. 14. 15.
• z 1.25

  John xxi. 17. Matth. vii. 23. Gen. xxii. 12.
• a 1.26

  Jer. xxix. 11. Is. lix. 8.
• b 1.27

  Gen. iii. 9.—13. and iv. 10. and xviii. 21.
• c 1.28

  Psal. cxxxvi. 23. and xxv. 7. Rev. xviii. 5.
• d 1.29

  Psal. lxxix. 8. Heb. viii. 11.
• e 1.30

  Psal xiii. 1. and ix 18.
• f 1.31

  Is. v. 26. and vii. 18.
• g 1.32

  Gen. ii. 7. Ezek. xxi. 31. Is xi. 4.
• h 1.33

  Psal. ii. 4. Prov. i. 26.
• i 1.34

  Prov. i. 22. Is. xlii. 13. Mic. vi. 9.
• k 1.35

  Gen. i. 3. Exod. xx. 1. Psal. lxxxv. 8. 2 Sam. xxiii. 3. Psal. ii. 5.
• l 1.36

  John. xvi. 9. Is. xvii. 1••. Psal. civ. 7.
• m 1.37

  Psal. cv. 16. Rom. iv. 17. Heb. v. 4. and iii. 1.
• n 1.38

  Is. v. 6.
• o 1.39

  Is. xlv. 11.
• p 1.40

  Psal. iv. 1. and v. 1.
• q 1.41

  Psal. xxviii. 1.
• r 1.42

  Lam. iii. 8. Mal. ii. 3.
• s 1.43

  Psal. lvi. 8. Dan. v. 28.
• t 1.44

  Judg. ii. 14. Psal. xliv. 12.
• u 1.45

  Is. lv 1.
• v 1.46

  Deut. xxxii. 6. 2 Pet. ii. ••. 1 Cor. vi. 19.
• w 1.47

  Is. xlviii. 11. 1 Pet. i. 19.
• x 1.48

  John v. 17.
• y 1.49

  Exod. xxxi. 17. Is. xix. 4.
• z 1.50

  Psal. cxxxii. 14.
• a 1.51

  Rev. vii. 17.
• b 1.52

  2 Kings xxi. 13
• c 1.53

  Job. xxxv. 8.
• d 1.54

  Job. v. 18.
• e 1.55

  Hos vi. 1.
• f 1.56

  Psal. xviii. 32.
• g 1.57

  Psal. cxlvi. 7.
• h 1.58

  Is xlv. 1. Job. xii. 18.
• i 1.59

  Psal. cxlv. 16.
• k 1.60

  1 Cor. xv••. 9.
• l 1.61

  Acts xiv. 29.
• m 1.62

  Acts xvi. 14.
• n 1.63

  Rev. iii 20.
• o 1.64

  Is. xlii. 6. and xlv. 1.
• p 1.65

  Gal. iii. 22. Rom. xi. 32.
• q 1.66

  Job xii. 14.
• r 1.67

  Psal. xvii. 3.
• s 1.68

  Is. xxxviii. 13.
• t 1.69

  Amos ix. 9.
• u 1.70

  Is. xxx. 28.
• v 1.71

  Is. iii. 17. and vii. ••0.
• w 1.72

  ••z••k. xxiii. 26.
• x 1.73

  Deut. xxix 20.
• y 1.74

  Is. xxv. 8.
• z 1.75

  Prov. i. 24. Is. xliv. 3. 4. 5. Psal. lxxix. 5. 6.
• a 1.76

  Hos. vi. 5.
• b 1.77

  Is. xxxiv. 11.
• c 1.78

  Psal. xlvi. 4. Psal. cxlv. 14.
• d 1.79

  1 Sam. xxv. 29.
• e 1.80

  ibid.
• f 1.81

  Psal. lxxviii. 50.
• g 1.82

  Is. xlix. 1.
• h 1.83

  Is. xl▪ 12.
• i 1.84

  Prov. xvi 2.
• k 1.85

  Is. xxvi. 7. Psal. v. 1. Job xxxi. 6.
• l 1.86

  Zeph. i. 12.
• m 1.87

  Is. xliv. 21.
• n 1.88

  Exod. xxxii. 32. Rev. xxii. 18.
• o 1.89

  Psal. lxxxviii. 5.
• p 1.90

  Is. lxv. 6. and xlix••. 16.
• q 1.91

  Job xiii. 26.
• r 1.92

  2 Cor. iii. 3. Jer. xxxi. 33.
• s 1.93

  Luke x. 20. Rev. xiii. 8. Psal. ixix. 28. Is. iv. 3.
• t 1.94

  Rev. xiii. 12. and xiv. 1.
• u 1.95

  Psal. lvi. 8.
• v 1.96

  Zech iii 9.
• w 1.97

  Psal. x. 15. and lviii 6. H••s. i. 5.
• x 1.98

  Is. xxxvii. 29.
• y 1.99

  Matth. iii. 2. Jer. xv. 7.
• z 1.100

  Psal. lxxvi. 1.
• a 1.101

  Is. xiv 23.
• b 1.102

  Rom. xvi. 20.
• c 1.103

  Is. liii. 4. 10.
• d 1.104

  Job xxxvii. 7.
• e 1.105

  Job xiv. 17.
• f 1.106

  2 Cor. i. 23. Rev. vii. 3.
• g 1.107

  John vi. 27.
• h 1.108

  Psal. xviii 16. John vi 44. Song i. 4.
• i 1.109

  Lam. iii. 66. Prov. xiv. 32.
• k 1.110

  Job. i. 10. Lam. iii. 9.
• l 1.111

  Psal. lxxx. 12. and lxxxix. 40.
• m 1.112

  Lam. i. 5.
• n 1.113

  Psal. x. 11. and lxxxiv. 9. Numb. xvi. 1.
• o 1.114

  Gen. x. 9. 2 Kings xvi. 30. Gen. iv. 16.
• p 1.115

  Psal. x. 16.
• q 1.116

  Exod xix. 18. 25. 41. Hos. ix. 4.
• r 1.117

  Psal. civ. 32 and cxliv. 5.
• s 1.118

  Psal. xliv. 23. 24. Numb. x. 36. Psal. lxviii. 1.
• t 1.119

  Psal. xliv. 23. 24. Numb. x. 36. Psal. lxviii. 1.
• u 1.120

  Exod. xx. 24. Gen. xxi. 1. Psal. xvii. 3 Is. xxvii. 1.
• v 1.121

  Lev. xxvi. 17. Gen. xlvi. 4.
• w 1.122

  Lev. xxvi. 24.
• x 1.123

  Psal. xiii. 26.
• y 1.124

  Is. lxiv. 1. Gen. xi 5. 7.
• z 1.125

  Gen. xxxv. 12.
• a 1.126

  Hos. v. 15. Is. xxvi. 21.
• b 1.127

  Psal. vii. 7.
• c 1.128

  Psal. vi. 4. 5.
• d 1.129

  Psal. xiii. 1. Lam. iii. 44. Psal. x. 1.
• e 1.130

  Psal. xviii. 10.
• f 1.131

  Is. xix. 1.
• g 1.132

  ••uke xv 20. Psal. x••iii. 10.
• h 1.133

  Mic. vii. 18.
• i 1.134

  Amos vii. 3. and viii. 2. Hos. x. 11.
• k 1.135

  Ezek. xx 6.
• l 1.136

  John iv. 23. Psal. cxix. 176.
• m 1.137

  Gen. x••iv. 16. Exod. xx. 6.
• n 1.138

  Psal. xxi. 8.
• o 1.139

  Psal. lxxxix. 20.
• p 1.140

  Psal. xiv. 7. 2 Cor. i. 21.
• q 1.141

  Gen. xxii. 1.
• r 1.142

  Matth. vi. 13. Exod. vii. 3. Ezek. xiv. 9. Rom. xi. 8.
• s 1.143

  Jer. vi. ••.
• t 1.144

  Is. xiiii. 24.
• u 1.145

  Is. xliii. 24. Gen. vi. 6. Am••s ii. 13.
• v 1.146

  Psal. cxxxix. 7. Psal. xxiv. 3. Gen. iv. 16
• w 1.147

  Heh. iv. 16. M••tth. v. 34.
• x 1.148

  2 Cor. v. 19. Is. lvii. 15. Psal. cxv. 3.
• y 1.149

  Is. lxvi. 1. Psal. cxix. 5.
• z 1.150

  Psal. cix. 31.
• a 1.151

  Psal. ii. 4. and. xx••x. 10.
• b 1.152

  Deut. xxxii. 40. Ezek. xx. 5. 6.
• c 1.153

  Psal. xviii. 46. Jer. x. 10.
• d 1.154

  Dan. vii. 9. Psal. lxxvii. 10.
• e 1.155

  Psal. xciii. 1. and civ. 1. 2. Is. li. 9. and lix. 17.
• f 1.156

  Is. lix. 17. 18.
• g 1.157

  Psal. xxxv. 23. Lam. ii. 4. Deut. xxxii. 41. Hab. iii. 11. Psal. xlv. 3. 5.
• h 1.158

  Psal. xvii. 13. 14.
• i 1.159

  Psal. xxxv. 2. and lx. 4.
• k 1.160

  Psal. xxiii. 4. Mi••. vii. 14. Psal. ii. 8. 9. Is. x. 5.
• l 1.161

  Psal. lxxv. 8.
• m 1.162

  Rev. xiv. 10. N. B. In Canaan wine was mixed with spices, to ren|der it strong, Song viii. 2. in Greece, wine was mixed with water, to render it weak.
• n 1.163

  Psal. lxviii. 17. Is. 19. 1.
• o 1.164

  Psal. lxv. 11.
• o 1.165

  Phil. iv. 19.
• p 1.166

  Deut. xxxii. ••4. and xxviii. 12.
• q 1.167

  Is. xxxi. 9.
• r 1.168

  Deut. xxxii. 9.
• s 1.169

  Numb. xxviii. 2. Psal. civ.
• t 1.170

  Is. iv. 3. Dan. xii. 1. Psal. cxxxix. 16. Exod. xxxii. 32.
• u 1.171

  Jer. xxii. 24. Eph. i. 13.
• v 1.172

  Dan. vii. 9.
• w 1.173

  Jer. iii. 4.
• a 1.174

  John xv. 1. Is. v. 1.—6.
• a 1.175

  Psal. xxiii. 1.
• b 1.176

  Psal. xlviii. 14.
• c 1.177

  Job. x. 16.
• d 1.178

  Heb. iii. 4.
• e 1.179

  Is. lxiv. 8.
• f 1.180

  Is. xlii. 14.
• g 1.181

  Deut. xx••ii. 11. 12.
• h 1.182

  Hos. xiii. 7. and v. 14.
• i 1.183

  Hos. xiii. 7.
• k 1.184

  Hos. xiii. ••.
• l 1.185

  Hos. v. 12.
• m 1.186

  1 John. iv. 8.
• n 1.187

  1 John i. 5.
• o 1.188

  Psal lxxxiv. 11.
• p 1.189

  Is. x. 17. Deut. iv. 24.
• q 1.190

  Is. xviii. 4.
• r 1.191

  Jer. ii. 13.
• s 1.192

  Is. xxxiii. 21.
• t 1.193

  Deut. xxxii. 4.
• u 1.194

  Psal. lvii. 1.
• v 1.195

  Psal. xxxii. 7.
• w 1.196

  Psal. xlvi. 1.
• x 1.197

  Psal. xviii. 2. 3.
• y 1.198

  Is. lii. 12.
• z 1.199

  Gen. xv. 2. Psal. 5. 12. and xci. 3. 4.
• a 1.200

  Ezek. xi. 41. Zech. ii. 5.
• b 1.201

  Psal. xc. 1.
• c 1.202

  Psal. xvi. 5. 6.
• d 1.203

  Gen. xv. 2 Psal. xliii. 4.
• e 1.204

  Job xxii. 25.
• f 1.205

  Rev. iv. 3.
• g 1.206

  Ibid.
• h 1.207

  If. xii. 2. and lx. 19. Joel iii. 16.
• i 1.208

  Zech. xiii 7.
• k 1.209

  Is. lxiii. 9. Dan. xii. 1. Rev. xii. 7. and xiv. 18. and xviii. 1.
• l 1.210

  Zech. vi. 12.
• m 1.211

  Dan. x. 5.
• n 1.212

  Ezek. xl. 3.
• o 1.213

  Ezek. i. 4. 27.
• p 1.214

  Ezek. i. 28.
• q 1.215

  Ezek. i. 27.
• r 1.216

  Dan. x. 6.
• s 1.217

  Eph. i. 22.
• t 1.218

  Song v. 10.
• u 1.219

  Song v. 11.
• x 1.220

  Song v. 2.
• y 1.221

  Rev. i. 14.
• z 1.222

  Song v. 11.
• a 1.223

  Song v. ••2.
• b 1.224

  Dan. x. 6. Rev. i. 14.
• c 1.225

  Song v. 13.
• d 1.226

  Ibid.
• e 1.227

  Rev. i. 15. and x. 3. Dan. x. 6.
• f 1.228

  Dan. x. 6. Rev. i. 16. Song v. 15. Is. lii. 14.
• g 1.229

  Luke xv. 5. Is. ix. 6.
• h 1.230

  Is. xl. 11. Dan. x. 6.
• i 1.231

  Song v. 14.
• k 1.232

  Rev. i. 13.
• l 1.233

  Is. xl. 11.
• m 1.234

  Song v. 14.
• n 1.235

  Song viii. 6.
• o 1.236

  Dan. x. 5.
• p 1.237

  Song v. 15.
• q 1.238

  Dan. x. Rev. i. 15. and x. 1.
• r 1.239

  Gen. iii. 15.
• s 1.240

  Psal. lxxxix. 51. and lxviii. 24.
• t 1.241

  Rev. x. 2.
• u 1.242

  Rev. x. 1.
• x 1.243

  Is. lix. 17.
• y 1.244

  Rev. i. 13.
• z 1.245

  Rev. x. i.
• a 1.246

  Dan. x. 5. Rev. i. 13.
• b 1.247

  John v. 36. Gal. ii. 20.
• c 1.248

  John iv. 34.
• d 1.249

  Psal. cx. 1.
• e 1.250

  Rev. xiv. 14.
• f 1.251

  Acts vii. 56.
• g 1.252

  Zech. i. 8. Psal. cix. 31. Rev. iii. 20.
• h 1.253

  Rev. ii. 1.
• i 1.254

  Dan. iii. 25.
• k 1.255

  Is. lxiii. 1. 2. 3.
• l 1.256

  Is. lxiii. 1.
• m 1.257

  Ezek. ix. ••nd x.
• n 1.258

  Ezek. xl.—xlviii. chap.
• o 1.259

  Rev. ii. 1.
• p 1.260

  Rev. iii. 1.
• q 1.261

  Rev. x. and v. and vi. chap.
• r 1.262

  Song i. 17.
• s 1.263

  Song i. 4.
• t 1.264

  Song i. 16.
• u 1.265

  Song i. 12.
• x 1.266

  Prov. ix. 5. If. xxv. 6. Song v. 1.
• y 1.267

  Song i. 3.
• z 1.268

  Song i. 2.
• a 1.269

  Song iii. 9. 10.
• b 1.270

  Rev. vi. 2.
• c 1.271

  Rev. vi. 2. Psal. xlv. 3. 5.
• d 1.272

  Rev. iii. 7. If. xxii. 22.
• e 1.273

  Rev. xiv. 14.
• f 1.274

  Psal. lxxx. 17.
• g 1.275

  Rev. xiv. 14.
• h 1.276

  Col. 1. 18.
• i 1.277

  1 Tim. ii. 5.
• k 1.278

  Heb. vii. 22.
• l 1.279

  Is. ix. 6.
• m 1.280

  Heb. ix. 15. 16.
• a 1.281

  Math. xxv. 6. 2 Cor. xi. 2.
• a 1.282

  Heb. i. 12. Col. i. 5.—18.
• b 1.283

  Song viii. 1.
• c 1.284

  Song v. 16.
• a 1.285

  Rev. ix. 21.
• b 1.286

  Psal. cx. 5. Rev. xv. 3. and xix. 16.
• a 1.287

  Is. ix. 6.
• b 1.288

  Ezek. xliv. 1. 2. 3. and xlv. 7.—25. and xlvi. 1.—18.
• a 1.289

  Is. xlix. 3.—8. 2 Cor. v. 18. 19. 20. Is. liii. 13. 14. 15.
• b 1.290

  John v. 22. 2 Tim. iv. 8.
• a 1.291

  1 John ii. 1.
• a 1.292

  Heb. ii. 10. Rev. xix. 12.—21. Is. lv. 4.
• a 1.293

  If. lv. 4.
• b 1.294

  Acts iii. 22. John iii.
• b 1.295

  Acts iii. 22. John iii.
• c 1.296

  Job xxxiii. 23.
• a 1.297

  Rev. iii. 15. Is. lv. 4.
• b 1.298

  Heb. iii. 1.
• c 1.299

  1 Pct. ii. 25. Heb. viii. 2. Rom. xv. 8.
• a 1.300

  Heb. iii. 1. and vii. 21. Rev. viii. 3. 4. 5. Ezek. x. 7.
• a 1.301

  Mic. ii. 13.
• b 1.302

  John xiii. 13.
• c 1.303

  John iii. 35. Col. i. 19. Psal. lxviii. 18. Heb. iii. 2.
• a 1.304

  Rev. iii. 7. Is. xx••i. 22.
• a 1.305

  Luke xiii, 6.—9.
• b 1.306

  Matth. xiii. 3.—8. 24.—32.
• a 1.307

  Is. xl. 11. Heb. xiii. 20.
• a 1.308

  Matth. ••x. 12▪ 13. Is. lxi. 1. Exod. iv. 26.
• a 1.309

  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 1.310

  Is. lv. 1. Rev. iii. 18.
• b 1.311

  Mal. iii. 2. 3.
• a 1.312

  Zech. vi. 13.
• b 1.313

  Is. lxiii. 1.
• c 1.314

  Is. xlix. 3.
• a 1.315

  H••b. vi. 20.
• b 1.316

  Psal. lv. 2.
• a 1.317

  Luke x. 30.—37.
• b 1.318

  Luke xvi. 19.—31.
• a 1.319

  Is. liii.
• b 1.320

  Luke xv. 8.
• c 1.321

  Rev. xii. 14.
• a 1.322

  Matth. xxiii. 37.
• b 1.323

  Rev. v. 5.
• a 1.324

  Prov. ix. 2. Matth. xxii. 4. Luke xv. 23.
• b 1.325

  Song 9. Psal. xxii. title.
• a 1.326

  Rev. v. John i. 29.
• b 1.327

  Psal. xxii. 6.
• a 1.328

  Psal. xxv. 11. Exod. xxiii. 21.
• b 1.329

  Heb. i. 3.
• a 1.330

  1 Cor. i 24.
• b 1.331

  1 Cor. i. 24. Prov. viii. and ix.
• a 1.332

  Song ii. 7.
• b 1.333

  John xiv. 6.
• a 1.334

  John. i. 1. Rev. xix. 13.
• b 1.335

  Luke i. 58. 72. 73.
• c 1.336

  2 Cor. ix. 15.
• a 1.337

  Is. xlii. 6. and xlix. 8.
• b 1.338

  Mic. v. 5. Eph. ii. 14.
• a 1.339

  Is. xlix. 6.
• b 1.340

  Luke ii. 25.
• c 1.341

  John xi. 25.
• a 1.342

  1 John v. 20.
• b 1.343

  John i. 4. 9. and viii. 12.
• a 1.344

  Luke i. 78.
• b 1.345

  Mal. iv. 3.
• a 1.346

  Rev. ii. 28.
• a 1.347

  Psal. lxxii. Hos. xiv.
• b 1.348

  Song iv. 15. Zech. xiii. 1.
• a 1.349

  Is. xxxii. 2.
• b 1.350

  Song iv. 15.
• c 1.351

  Ezek. xvii. 22. 23. 24.
• a 1.352

  Rev. xxii. 2.
• a 1.353

  Song ii 3.
• a 1.354

  Song. v. 15. Ezek. xvii. 23.
• b 1.355

  Hos. xiv. 8.
• a 1.356

  Zech. iv. 11.—14.
• b 1.357

  Song. i. 14.
• c 1.358

  John xv. i.
• a 1.359

  Is. liii. 1. Rev. xxii. 16.
• b 1.360

  Is. xi. 1. Zech. iii. 8.
• a 1.361

  Ezek. xxxiv. 29.
• b 1.362

  Song ii. 1.
• a 1.363

  Song ii. 1.
• b 1.364

  Song i. 13.
• c 1.365

  John xii. 24.
• a 1.366

  1 Cor. xv.
• b 1.367

  Is. xxxii. 2. Matth. xvi. 18. Matth. vii. 24. 25.
• c 1.368

  Song vii. 5.
• a 1.369

  Song v. 15.
• b 1.370

  Dan. ii. 34. 35.
• a 1.371

  Is. xxviii. 16. 1 Pet. ii. 8.
• b 1.372

  Zech iii. 9.
• a 1.373

  1 Pet. ii. 8.
• b 1.374

  John xiv. 6. Is. xxxv. 8.
• a 1.375

  John x. 9.
• b 1.376

  John vi. 50.
• a 1.377

  Is. iv. 6. and xxxii. 2.
• b 1.378

  Heb. vi. 19.
• c 1.379

  Is. iv. 5.
• a 1.380

  Matth. xi. 28. Psal. cxvi. 7.
• b 1.381

  2 Cor. v. 19. Heb. iv. 16.
• c 1.382

  Is. xxviii. 16.
• a 1.383

  Eph. ii. 20.
• b 1.384

  Is. xxii. 21.—24.
• c 1.385

  John vi. 55. 43.
• a 1.386

  Rev. ii. 17.
• b 1.387

  Rom. xiii. 14. Rev. iii. 18. and xix 8, Math. xxii. 11. 12.
• a 1.388

  Rev. iii. 18.
• b 1.389

  Matth. xiii. 45. 46.
• c 1.390

  Matth. xiii. 44.
• a 1.391

  Col. i. 19.
• b 1.392

  Mal. ••ii. ••.
• c 1.393

  Is. xi. 10. and lix. 19.
• a 1.394

  Song viii. 5.
• b 1.395

  Song vi. 12.
• c 1.396

  Is. ix. 6.
• d 1.397

  Col. iii. 11.
• a 1.398

  Song i. 3.
• b 1.399

  Psal. xxx 5. and lxiii. 3.
• c 1.400

  Song i. 2. 4.
• a 1.401

  Song ii. 4.
• b 1.402

  1 Pet. i. 2.
• c 1.403

  Ezek. xxxvi. 25.
• d 1.404

  Eph. vi. 14.
• a 1.405

  John xvi. 7.
• b 1.406

  John xvi. 8. 9. 10. Rom. viii. 16. 27.
• c 1.407

  John xiv. 26.
• a 1.408

  John xv. ••6. Rom. viii. 16.
• a 1.409

  John xiv. 16. 17.
• b 1.410

  John xiv. 26.
• a 1.411

  Rom. viii.
• b 1.412

  Matth. iii. 16 Song ii. 12.
• c 1.413

  Luke i. 34. and xi. 20.
• d 1.414

  Is. iv. 4. Acts ii. 3. Rev. iv. 5.
• a 1.415

  John iii. 8.
• b 1.416

  Is. v. 6.
• c 1.417

  John iii. 5.
• a 1.418

  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 1.419

  Is. lv. 1. Joel iii. 18.
• b 1.420

  Song v. 1.
• c 1.421

  1 John ii. 20. 27. Psal. xlv. 7. Rev. iii. 18.
• a 1.422

  Eph. i. 13. and iv. 30.
• b 1.423

  Eph. i. 14.
• c 1.424

  Psal. xcvii. 7.
• a 1.425

  Job xxxviii. 7.
• b 1.426

  Col. i. 16. Dan. x. 21.
• c 1.427

  Gen. xxxii. 2.
• d 1.428

  Dan. iv. 17.
• e 1.429

  Heb. i. 14.
• a 1.430

  Gen. xviii. and xix.
• b 1.431

  Psal. xviii. 10.
• c 1.432

  Is. vi. 2. 3. 4.
• d 1.433

  2 Kings ii. 11. and vi. 17.
• a 1.434

  Job. xxxviii. 7.
• b 1.435

  Psal. civ. 4.
• c 1.436

  Psal. civ. 4. Heb.
• d 1.437

  Matth. iv. 24.
• e 1.438

  Eph. vi. 11.
• a 1.439

  Rev. xii. 7.
• b 1.440

  2 Cor. vi. 15.
• c 1.441

  Rev. xx. 1. 2. Jude 6. Psal. lxviii. 18.
• a 1.442

  Matth. xiii. 4.
• b 1.443

  Lev. xvii. 7. 2 Chron. xi. 15. Heb.
• c 1.444

  Job i. and ii.
• d 1.445

  2 Cor. iv. 4.
• a 1.446

  2 Cor. xi. 14.
• b 1.447

  Eph. ii. 2.
• c 1.448

  John viii. 44.
• d 1.449

  Rev. ••ii. 7.
• a 1.450

  Matth. xii. 29.
• b 1.451

  Matth xii. 43. 44. 45.
• c 1.452

  Matth. xi••i. 3••.
• d 1.453

  Prov. vi. 4. 5.
• a 1.454

  1 Pet. v. 8.
• b 1.455

  Rev. xx. 24.
• c 1.456

  Rev. xx. 2.
• a 1.457

  Is. lviii. 5.
• b 1.458

  1 Cor. xi. 10.
• c 1.459

  Gen. iv. 5.
• d 1.460

  Is. xlii. 20.
• e 1.461

  Acts vii. 57.
• f 1.462

  1 Sam. iii. 11.
• g 1.463

  2 Tim. iv. 3.
• h 1.464

  Deut. xvi. 19. Gen. iii. 7.
• i 1.465

  Matth. v. 29.
• k 1.466

  Job. xxii. 20. Is. xxxvii. 23. Psal. cxxiii. 1.
• l 1.467

  Ezra ix. 6.
• m 1.468

  Prov. iv. 25.
• n 1.469

  Prov. xxiii. 6.
• o 1.470

  1 Kings xxii. 13.
• p 1.471

  Is. ix. 12.
• a 1.472

  Psal. lxxxi. 10.
• b 1.473

  Is. lvii. 4.
• c 1.474

  Rom. iii. 19.
• d 1.475

  Rev. xvi. 13.
• e 1.476

  Job xx. 13▪ 15.
• f 1.477

  Job xxxi. 27.
• g 1.478

  Psal. xxxix. 1.
• h 1.479

  Job xl. 4.
• i 1.480

  Job xix. 16. and ii. 10.
• k 1.481

  Exod. vi. 30.
• l 1.482

  Is. xxviii. 11.
• m 1.483

  Song vii. 9.
• n 1.484

  Hos. xiv. 2. Is. lvii. 19.
• o 1.485

  Mal. ii. 7.
• p 1.486

  Prov. xiv. 23.
• q 1.487

  Job v. 21.
• r 1.488

  Jam. iii. 6.
• a 1.489

  Jam. iii. 6.
• b 1.490

  Jam. iii. 8.
• c 1.491

  Prov. xxv. 15.
• d 1.492

  Psal. xxii. 15. and cxxxvii. 6.
• e 1.493

  Is. xxix. 4.
• f 1.494

  Prov. vii. 21.
• g 1.495

  Jude 15.
• h 1.496

  Tit. ii. 8.
• i 1.497

  Jer. xvii. 23. Is. xlviii. 4.
• k 1.498

  Neh. ix. 16 Deut. xv. 7.
• l 1.499

  Jer. xxvii. 12.
• m 1.500

  Ezek. xxx. 21.
• n 1.501

  Zech. xi. 17.
• o 1.502

  Zech xi. 17.
• p 1.503

  Is. ix. 20.
• q 1.504

  Jer. xvii. 5.
• r 1.505

  Jer. xxiii. 14.
• s 1.506

  Job xvii. 9.
• t 1.507

  2 Tim. i. 6.
• a 1.508

  Psal. lxviii. 31.
• b 1.509

  Psal. xxviii. 2.
• c 1.510

  Heb. xii. 12.
• d 1.511

  2 Sam. xx. 21.
• e 1.512

  Exod. xxix. 9. Heb.
• f 1.513

  Psal. xxvi. 6.
• g 1.514

  2 Kings iii. 11.
• h 1.515

  Ezek. xxi. 14.
• i 1.516

  Psal. xlvii. 1.
• k 1.517

  Psal. lxxviii. 5.
• l 1.518

  Matth. v. 30.
• m 1.519

  Is. xliv. 20.
• n 1.520

  Is. lviii. 9.
• o 1.521

  1 Kings xii. 10.
• p 1.522

  Is. ix 4.
• q 1.523

  Song viii. 10.
• r 1.524

  Ezek. xxiii. 3.
• s 1.525

  Nah. ii. 7.
• t 1.526

  Eccl. vii. 9.
• a 1.527

  Prov. xix. 24.
• b 1.528

  Is. xvi. 11.
• c 1.529

  Prov. xx. 5. 27.
• d 1.530

  Psal. cix. 18.
• e 1.531

  Prov. xxvi. 7.
• f 1.532

  Eccl. v. 1.
• g 1.533

  Psal. lxviii. 23.
• h 1.534

  Job xxix. 6.
• i 1.535

  Job xii. 5.
• k 1.536

  Prov. xxv. 17. Is. lviii. 13.
• l 1.537

  E••e••. v. 1.
• m 1.538

  Ezek. xvi. 25.
• n 1.539

  Ezek. vi. 11.
• o 1.540

  Dan. viii. 13.
• p 1.541

  Gen. xxix. 1.
• q 1.542

  Psal. xli. 9.
• r 1.543

  Acts ix. 5
• s 1.544

  Psal xi••x. 5.
• t 1.545

  Song i. 8.
• u 1.546

  Is. lv. 3.
• v 1.547

  John vi. 40.
• w 1.548

  Psal. xxxiv. 8.
• a 1.549

  1 John i. 1.
• b 1.550

  Psal. xlii. 1. Matth. v. 6.
• c 1.551

  Psal. i. 5. 1 Kings xvii. 1.
• d 1.552

  Rev. iii. 21.
• e 1.553

  Mic. iv. 4.
• f 1.554

  Is. xlvii. 1.
• g 1.555

  Joel iii. 20.
• h 1.556

  2 Cor. x. 3.
• i 1.557

  Nah. iii. 11. Job v. 21.
• k 1.558

  Jude 23.
• l 1.559

  Hof. x. 12.
• m 1.560

  Eccl. iii. 18.
• a 1.561

  Da••. iv. 12.
• b 1.562

  Job xi. 12.
• c 1.563

  2 Sam. ix. 8. 1 Sam. xxiv. 14.
• d 1.564

  Hab. i. 13.—19. Matth. xiii. 47.
• a 1.565

  Job xxv. 6.
• b 1.566

  1 Sam. xxiv. 14.
• c 1.567

  Is. xl. 6.
• a 1.568

  Matth. iii. 10. and vii. 16.—20.
• b 1.569

  Song ii. 3.
• c 1.570

  Is. xl. 7. 8. James i. 10.
• a 1.571

  Jo•• xiii. 25.
• b 1.572

  Psal. lxxviii. 39.
• c 1.573

  Rom. ix. 21.
• d 1.574

  Is. xlv. 9.
• e 1.575

  Jer. xxii. 29. Gen. xviii. 27.
• a 1.576

  Psal. xxii. 20.
• b 1.577

  If. 54. 11.
• c 1.578

  Rev. iii. 20.
• a 1.579

  Job xxxiii. 18. Matth. xiii. 52.
• b 1.580

  Prov. xx. 27.
• c 1.581

  1 John iii. 20. 2••.
• d 1.582

  Rom. ix. 1. and ii. 15.
• a 1.583

  Psal. iv. 4.
• b 1.584

  Eccl. x. 8. Mark ix 44.
• a 1.585

  Zech. xii. 8.
• b 1.586

  ibid. 1 Pet. i. 4.
• c 1.587

  1 John ii. 12.—14.
• a 1.588

  Song. vi. 8. 9. and i. 5. and iii. 11.
• b 1.589

  Song. i. 8. 10. 11. 16. 17. and iii. 6.
• a 1.590

  Song. vii. 5.
• b 1.591

  Song. iv. 1. and vii. 5.
• c 1.592

  Song vi. 7.
• d 1.593

  Song. iv. 1. and vii. 4.
• e 1.594

  Eccl. ii. 14.
• f 1.595

  Is. lv. 3.
• g 1.596

  Song. vii. 4. 8.
• h 1.597

  Song. i. 10. and iv. 3.
• a 1.598

  Song i. 10.
• b 1.599

  Prox. xii. 6.
• c 1.600

  Prov. xv. 4 and xii 18. and x. 21.
• d 1.601

  Prov. xx. 15. and x. 20.
• e 1.602

  Prov. xviii. 4. and xxv. 11.
• f 1.603

  Song iv. 3.
• g 1.604

  Song iv. 2.
• h 1.605

  Song iv. 4 and vii. 4.
• i 1.606

  Song i. 10.
• k 1.607

  Psal. cxxix. 3.
• a 1.608

  Song v. 5.
• b 1.609

  Song vii. 3. 8. and viii. 10.
• c 1.610

  Song i. 13.
• d 1.611

  Eccl 1. 2.
• e 1.612

  Prov. xvii. 22. and xv. 15.
• f 1.613

  Col. iii 12.
• g 1.614

  Song vii. ••.
• h 1.615

  Song vii. 2.
• i 1.616

  Song vii. 1.
• k 1.617

  Song vii. 1.
• a 1.618

  John xiii. 10.
• b 1.619

  Song v. 3.
• c 1.620

  Song i. 5. 8.
• d 1.621

  Psal. xlv. 13. 14.
• e 1.622

  Rev. vii. 14.
• f 1.623

  Song v. 3.
• g 1.624

  Song v. 7.
• h 1.625

  Song i. 11.
• i 1.626

  Song i. 16.
• k 1.627

  Song iii. 6.
• l 1.628

  Song
• a 1.629

  Song. i. 6. and viii. 12.
• b 1.630

  Rev. i. 6. Psal. xlv. 9. 13. 16.
• c 1.631

  1 Pet. ii. 9.
• a 1.632

  Psal cv. 15. 1 John ii. 20. 27.
• b 1.633

  1 Pet. ii. 9.
• c 1.634

  1 Pet. ii. 9.
• d 1.635

  1 Pet. ii. 9.
• a 1.636

  Numb. xxiii. 9.
• b 1.637

  Eph. ii. 19. Phil. iii. 20.
• a 1.638

  Eph. ii. 20. Gal. vi. 10.
• b 1.639

  Rom. viii. 17.
• c 1.640

  Matth. xi. 25. 1 Pet. ii. 1.
• a 1.641

  Gal. iv. 4. 5. 6. Heb. xii. 23.
• b 1.642

  Song i. 3. 5. and iii. 11. and v. 1. Psal. xlv. 13.
• a 1.643

  Gal. iv. 28.
• b 1.644

  Is. liii. 11.
• a 1.645

  John xx. 17.
• * 1.646

  Rev. xix. 7. Song v. 1.
• a 1.647

  Luke xv. 10.—24.
• b 1.648

  Luke xv. 25.—31.
• a 1.649

  1 Cor. vi. 2. 3.
• b 1.650

  Is. xliii. 10.
• c 1.651

  Rev. iii. 18. Psal. xlv. 16.
• a 1.652

  Psal. lxviii. 10 Matth. v. 3.
• b 1.653

  Rev. iv. 4. and v. 8. 9. 10.
• a 1.654

  Rev. xiv. 2.
• b 1.655

  Matth. xiii. 46. Rev. iii. 18.
• a 1.656

  Eph. vi. 1••.—19.
• a 1.657

  Psal. cxxx. 5. 6. Prov. vi. 23.
• b 1.658

  Eph. vi. 12.
• a 1.659

  Zech. x. 12.
• b 1.660

  Heb. xii. 1.
• a 1.661

  1 Pet. ii. 10.
• a 1.662

  Psal. xxxix. 12.
• b 1.663

  Jude 20.
• a 1.664

  Is. xli. 15. 16.
• b 1.665

  Luke xvi. 9.—12
• c 1.666

  Rev. vii. 3.
• a 1.667

  Song viii. 13.
• b 1.668

  Song viii. 12.
• c 1.669

  Song i. 5.
• a 1.670

  Is. xlvi. 3. 4.
• b 1.671

  Psal. lxxxiii. 3.
• c 1.672

  Rev. vii. 3.
• d 1.673

  Song i. 4.
• e 1.674

  Psal. xciv. 8. 12.
• a 1.675

  Eph. vi. 10.
• b 1.676

  Rom. vii. 14.
• c 1.677

  Luke xxiv. 25.
• d 1.678

  Rom. vii. 23. 24.
• a 1.679

  Psal. cxlii. 6.
• b 1.680

  Rom. viii. 17. 36.
• c 1.681

  Rom. vii. 4. 6.
• a 1.682

  Gal. ii. 20.
• b 1.683

  Is. xi. 16.
• c 1.684

  Gal. iv. 28.
• d 1.685

  Zech. xii. 8.
• a 1.686

  Is. xliv. 5
• b 1.687

  Luke x••i. 19.—26.
• c 1.688

  Psal. lxxiii. 20.
• d 1.689

  Ezek xvii. 23. Song. ii. 12.
• a 1.690

  Is. xl. 31. Psal. ciii. 5.
• b 1.691

  Is. lx. 8.
• c 1.692

  Psal. cii. 6.
• a 1.693

  Ps••l. cii. 7.
• b 1.694

  Is. xxxviii. 14.
• c 1.695

  Matth. xxiii. 37.
• d 1.696

  Mic. v. 8. Prov. xxviii. 1.
• e 1.697

  Song i. 9.
• a 1.698

  Psal. xlii. 1. and xviii. 33.
• b 1.699

  Mal. iv. 2.
• c 1.700

  John xxi. 15. 16.
• a 1.701

  Luke xv. 4.—7. Psal. cxix. 176.
• b 1.702

  Song. iv. 2.
• a 1.703

  Song i. 8.
• b 1.704

  Matth. x••. 27.
• c 1.705

  Matth. x. 16.
• d 1.706

  Psal. cix. 23.
• e 1.707

  Is. xli. 14.
• f 1.708

  Matth. xii. 47.—50.
• a 1.709

  Ezek. xlvii. 12.
• b 1.710

  Psal. xcii. 12.
• c 1.711

  Is. vi. 11. 12. 13.
• d 1.712

  Is. lv. 13. and lx. 13.
• a 1.713

  Is. xli. 19.
• b 1.714

  Is. xli. 19.
• c 1.715

  Is. xliv. 45.
• d 1.716

  Psal. xcii. 12. Ezek. xi. 26.
• a 1.717

  Zech. i. 8.
• b 1.718

  Song vii. 12.
• c 1.719

  Song ii. 13.
• d 1.720

  Hos. ••iv. 6.
• a 1.721

  Song ii. 15.
• b 1.722

  John xv. 2.—5.
• c 1.723

  Song iv. 13.
• d 1.724

  Is. lxvi. 14.
• a 1.725

  Song ii. ••.
• b 1.726

  Song vii. 13.
• c 1.727

  Hof. xiv. 5. Matth. xiii. 27. 30.
• a 1.728

  Song iv. 13. 14.
• b 1.729

  Song vi. 11.
• c 1.730

  Jer. xxiv. 2.
• d 1.731

  Song vii. 2.
• e 1.732

  Eph. v. 8.
• f 1.733

  Song vi. 10.
• a 1.734

  Matth. xiii. 43.
• b 1.735

  Song vi. 10.
• c 1.736

  1 Cor. xv. 41.
• a 1.737

  If. lx. 8.
• b 1.738

  Mic. v. 7.
• c 1.739

  Song iv. 12.
• d 1.740

  Prov. xxv. 26.
• e 1.741

  Zech. ii. 8.
• a 1.742

  Mal. iii. 17.
• b 1.743

  Job xxiii. 10.
• c 1.744

  Luke xv. 8.
• d 1.745

  Psal. cxxxv. 4. Deut. xxxii. 9. Is. lxii. 3.
• a 1.746

  Eph. ii. 21. 22.
• b 1.747

  Prov. xxv. 12.
• c 1.748

  Prov. x. 25.
• d 1.749

  1 Pet. ii. 5. 6.
• a 1.750

  Is. viii. 18.
• b 1.751

  Zech. iii. 2.
• c 1.752

  Song iii. 6.
• d 1.753

  Is. ••lii. 3.
• e 1.754

  Is. ••lii. 3.
• a 1.755

  Rom. ix. 22. 23.
• b 1.756

  Matth. v. 13.
• c 1.757

  Is. vi. 13
• d 1.758

  Song iv. 1. and vii. 5.
• a 1.759

  Song viii. 6.
• b 1.760

  John vi. 70.
• c 1.761

  Psal. lxxxiii. 2.
• d 1.762

  Job xvi. 4.
• e 1.763

  Jer. iii. 3. Is. xlviii. 4.
• f 1.764

  Is. vi. 10.
• g 1.765

  Mark vii. 22. Prov. xxiii. 6.
• h 1.766

  2. Pet. ii. 14.
• a 1.767

  Prov. vi. 25.
• b 1.768

  Prov. xxx. 13.
• c 1.769

  Prov. x. 10.
• d 1.770

  Prov. xxx. 14. Psal. lvii 4.
• e 1.771

  Psal. iii. 7.
• f 1.772

  Psal. lvii. 4. Prov. xxv. 18.
• g 1.773

  Job xx. 12. Psal. x. 7.
• h 1.774

  Jer. xviii. 18.
• i 1.775

  Psal. lxxiii. 9
• k 1.776

  Psal. cxl. 3.
• l 1.777

  Psal. lxiv. 3. Prov. xii. 6. and xxvi. 22.
• m 1.778

  Prov. xv. 4.
• a 1.779

  Prov. xii. 19.
• b 1.780

  Psal. lv. 21. Prov. v. 3.
• c 1.781

  Prov. xxii. 14.
• d 1.782

  Prov. xvi 27.
• e 1.783

  Prov. xxvi. 23.
• f 1.784

  Rom. iii. 13. 4.
• g 1.785

  Prov. xx. 17. and x. 11.
• h 1.786

  Job xx. 15. 20.
• i 1.787

  Is. vi. 10.
• k 1.788

  Is. xxxiii. 15. Ezek. xxiii. 45.
• l 1.789

  Rom. iii. 15.
• m 1.790

  Prov. vi. 13.
• a 1.791

  Psal. cix. 18.
• b 1.792

  Psal. lxxiii. 6.
• c 1.793

  Psal. x. 9.
• d 1.794

  Psal. lxix. 22.
• e 1.795

  John viii. 44. Eph. ii. 2. 3.
• f 1.796

  Rev. xii. 7.
• a 1.797

  〈…〉〈…〉
• b 1.798

  〈…〉〈…〉
• c 1.799

  〈…〉〈…〉
• d 1.800

  〈…〉〈…〉
• a 1.801

  Mal. iii. 8. 9.
• b 1.802

  Heb. xii. 6. Song. i. 6.
• c 1.803

  Luke xv. 10.—16.
• d 1.804

  Prov. i. 22.
• a 1.805

  Luke xv. 17. Matth. xii. 43.
• b 1.806

  Rev. iii. 17.
• a 1.807

  Matth. xviii. 24.
• b 1.808

  Rom. v. 6.
• c 1.809

  Rev. iii. 17.
• a 1.810

  Rev. iii. 17. 18.
• b 1.811

  Prov. vi. 6.
• c 1.812

  1 Cor. ii. 14
• a 1.813

  Ezek. xliv. 9.
• b 1.814

  Ezek. xliv. 9. Acts vii. 51.
• a 1.815

  Is. lvi. 8.
• b 1.816

  Ezek. xvi. 4. 5.
• c 1.817

  Luke xix. 10. Is. xxvii. 13.
• d 1.818

  John viii. 34.
• a 1.819

  Psal. lxviii. 18.
• b 1.820

  Is. xlix. 24.
• c 1.821

  Zech. ix. 11. 12.
• a 1.822

  Is. i. 3.—6.
• b 1.823

  Eph. ii. 1.
• c 1.824

  J••r. xiii. 23.
• d 1.825

  Zech. xiv. 21.
• a 1.826

  Psal. vii. 14.
• b 1.827

  Psal. vii. 15. Is. viii. 15.
• c 1.828

  Is. xxxv. 8.
• d 1.829

  Lam. iv. 19. Mic. i. 16.
• a 1.830

  Is. xliii. 20.
• b 1.831

  Hos. vii. 11. and xi. 11.
• c 1.832

  Jer. xvii.
• d 1.833

  Song iv. 8.
• a 1.834

  Psal. xxii. z1.
• b 1.835

  Prov. xvii. 12. Psal. lxxx. 14.
• c 1.836

  Is. xliii. 20.
• d 1.837

  Jer. v. 8.
• a 1.838

  Jer. ii. 23. 24.
• b 1.839

  Psal. xxii. 12. Ezek. xixiv. 20. to 23. Amos iv. 1. 2. 3.
• c 1.840

  Psal. xlix. 14.
• a 1.841

  Matth. xxv. 32.
• b 1.842

  2 Pet. ii. 22.
• c 1.843

  Rev. xxii. 15.
• a 1.844

  Luke xii. 32.
• b 1.845

  Matth. iii. 7. Psal. lviii. 4. Is. xi. 8.
• c 1.846

  Is. lix. 5.
• c 1.847

  Matth. xiii. 47. 48. 49.
• a 1.848

  Rev. vii. 3. Song ii. 3.
• b 1.849

  Psal. xxxvii 35.
• c 1.850

  Luke xiii. 6.—9.
• d 1.851

  Is. i. 30.
• a 1.852

  Rom. xi. 17.
• b 1.853

  Hos. x. 1. Ezck. xv.
• c 1.854

  Is. l••. 13. Son, ii. 2.
• d 1.855

  Matth. xii. 25.
• a 1.856

  Psal. xcii. 7. and cxxix. 6.
• b 1.857

  Heb xii. 15.
• c 1.858

  Jer. xxiv. 2.
• d 1.859

  Prov. xxviii. 3.
• e 1.860

  Psal. xviii. 4. Rev. vii 3. Is. lvii. 21.
• a 1.861

  John xv. 18. 1 John vi. 19.
• b 1.862

  Rev. vii. 3.
• c 1.863

  Is. xli. 15.
• d 1.864

  Is. i. 30.
• e 1.865

  Ezek. xlvii. 11.
• f 1.866

  Prov. xxiii. 27.
• a 1.867

  Matth. xxiii. 27. Acts xxiii. 3.
• b 1.868

  Is. x. and xiv. Psal. xvii. 13. 14.
• c 1.869

  Ezek. xxii. 18. Is. i. 22.
• d 1.870

  Ezek. xxi. 18. and xxi. 13.
• e 1.871

  Rev. iii. 16.
• a 1.872

  Prov. vi. 27. Psal. vii. 4.—7.
• b 1.873

  Psal. xxxvii. 20.
• c 1.874

  Ezek. ixxvii.
• d 1.875

  Is. i. 31.
• e 1.876

  Is. li.
• f 1.877

  Psal. i. 〈◊〉〈◊〉
• a 1.878

  Prov. xxv. 19.
• b 1.879

  Job. vi. 15.
• c 1.880

  Prov. xxv. 18.
• d 1.881

  Prov. xxv. 28.
• e 1.882

  Rev. i. 20.
• a 1.883

  Is. vi. 1.—7.
• b 1.884

  Rev. iv. 6.—9. and vi. 1.—7. and xv. 7. Ezek. i. and x.
• a 1.885

  Ezek. xlii. 1.—18. and xliii. 19.—27. and xliv. 9.—31. and xlvi. 20.
• a 1.886

  Heb. xiii. 7. 17.
• b 1.887

  2 Cor. v. 18. 19. 20.
• c 1.888

  John xv. 22. Rev. xi.
• a 1.889

  1 Cor iv. 15.
• b 1.890

  John iii. 29. 2 Cor. xi. 2.
• c 1.891

  2 Tim. ii. 3. and iv. 8.
• a 1.892

  Heb. xiii. 17. Ezek. xxxiii. 7.
• b 1.893

  Is. lviii. 1.
• c 1.894

  1 Cor. xi. 1.
• a 1.895

  Ezek. xxxiv. 4. Acts xx. 28.
• b 1.896

  1 Cor. iii. 11.
• c 1.897

  Ezek. xlvii. 10. Matth. iv. 19.
• d 1.898

  Song viii. 11. 1 Cor. iii. 6. 7. 8.
• a 1.899

  1 Cor. iv. 1. Luke xvi. 1.—1.
• b 1.900

  Matth. ix. 37.
• a 1.901

  1 John iv. 6. 1 Tim. vi. 11.
• b 1.902

  Song iv. 2. and vi. 6.
• c 1.903

  Song iv. 5. and vii. 3.
• d 1.904

  Song i. 15. and iv. 1.
• a 1.905

  Rev. xi.
• b 1.906

  1 Cor. ix. 23.
• c 1.907

  2 Cor. ii. 14.
• d 1.908

  1 Cor. iv. 9.
• e 1.909

  Matth v. 16.
• a 1.910

  Rev. i. 20.
• b 1.911

  Matth. v. 15.
• c 1.912

  Is. v. 6.
• a 1.913

  Song vii. 4.
• b 1.914

  Song i. 17. and iii. 10. Gal. ii. 9.
• c 1.915

  Song iv. 4. and vii. 4.
• d 1.916

  Zech. vi. 1.—8.
• a 1.917

  2 Cor. iv. 7.
• b 1.918

  Song. vii. 2.
• c 1.919

  Matth. v. 13.
• d 1.920

  Song. iv. 3.
• a 1.921

  2 Cor. xi. 15. Rev. xvi. 14.
• b 1.922

  1 John. ii. 18.
• c 1.923

  2 Pet. ii. 1. Matth. xxiv. 24.
• d 1.924

  Zech. xi. 5.
• e 1.925

  Rev. ii. 20.
• a 1.926

  Song i. 6. and v. 7.
• b 1.927

  Song i. 8.
• c 1.928

  John x. 1.
• d 1.929

  2 Tim. iii. 13.
• e 1.930

  Is. lvi. 10.
• f 1.931

  Zech. xi. 17.
• a 1.932

  John x. 12.
• b 1.933

  1 Cor. iii. 12.
• c 1.934

  Ezek. xii. 10.
• d 1.935

  Zech. xiv. 21. 2 Pet. ii. 3.
• e 1.936

  Ezek. xxii. 25.
• f 1.937

  Matth. x. 16.
• a 1.938

  Song ii. 15.
• b 1.939

  Is. lvi. 10. 11.
• c 1.940

  Rev. ix. 3. 5. 6.
• a 1.941

  Rev. ix. 3. 7.—10.
• b 1.942

  Rev. xvi. 13. 2 Tim. iii. 6.
• c 1.943

  Jude 12.
• d 1.944

  Jude 13.
• a 1.945

  Rev. xii. 4. and viii. 11.
• b 1.946

  Jude 12.
• c 1.947

  Jude 13.
• d 1.948

  2 Pet. ii. 13.
• a 1.949

  1 Cor. xii. 12.
• b 1.950

  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 1.951

  Is. lxii. 4. 5.
• b 1.952

  Jer. iii. 14.
• c 1.953

  Mic. v. 3. Gal. iv. 26. Rev. xii. 2.
• a 1.954

  Song vi. 4.
• b 1.955

  Is. lx. 21.
• a 1.956

  Is. xxvi. 1.
• b 1.957

  Gal. vi. 10. Matth. xxiv. 45. and xxv. 15—30.
• a 1.958

  Song i. 15.
• b 1.959

  Mic. iv. 13.
• a 1.960

  Ezek. xxxiv. xxxvi. xxxvii. Song i. 7. 8.
• b 1.961

  Hos. xiv. 7. Rom. xi. 17.
• c 1.962

  Hos. xiv. 7.
• a 1.963

  Exod. iii. 1.—6.
• b 1.964

  Song ii. 2.
• c 1.965

  Eph. i. 23.
• d 1.966

  Rev. viii. 1. and xi. 12. 15. and xiv. 6.
• a 1.967

  Song vi. 10.
• b 1.968

  Song vi. 10.
• c 1.969

  Song vi. 10.
• d 1.970

  Is. liv. 11.
• a 1.971

  Matth. xiii. 47.—50.
• b 1.972

  Song iii. 9. 10.
• c 1.973

  Ezek. i.
• a 1.974

  Song iv. 12.
• b 1.975

  Is. xxx. 6. Song iv. 6. and viii. 14.
• a 1.976

  Is. xxxv. 2. and lxv. 10.
• b 1.977

  Dan. ii. 34. 35.
• c 1.978

  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 1.979

  Matth. xiii. 1.—8. 24—30.
• b 1.980

  Matth. iii. 12
• a 1.981

  Ezek xlvii. and xlviii and xlv. and xlvi.
• a 1.982

  Rev. xxi. and xxii. 1. 2. Ezek. xl. 2. and xlviii. 30. 10 35.
• a 1.983

  Ezek. xl. to xliv.
• a 1.984

  Prov. ix. 1.—5. Is. liv. 11. 12. Rev. iv. 6. and xv. 2.
• a 1.985

  Luke x. 34.
• a 1.986

  Song i. 4. and ii. 4.
• b 1.987

  Song i. 16. and iii. 7. 8.
• c 1.988

  Song viii 9. 10.
• d 1.989

  Song viii. 9.
• a 1.990

  Rev. i. 20.
• b 1.991

  Obid 18.
• c 1.992

  Song i. 7.
• e 1.993

  Rev. iii. 15. 16. Hos. viii. 8.
• d 1.994

  Rev. ii. 9.
• a 1.995

  a Thess. ii. 3.
• b 1.996

  1 Thess. ii. 3. 2 Tim. iii. 1.—7.
• c 1.997

  Rev. xvii. See Morning Exercises; and discourses of Epis|copalian DIVines, against Popery; CALVINUS MINOR. Bell's Standard of the Spirit: and my Oracles of Christ, and Abomi|nations of Popery,—Antichrist.
• a 1.998

  Rev. xi. ••.
• a 1.999

  Rev. xi. 8.
• b 1.1000

  Rev. xvii. 5.
• c 1.1001

  Rev. xiii.
• a 1.1002

  Rev. xviii. 2.
• a 1.1003

  Rev. xvi.
• b 1.1004

  2 Thess. ii. 4.
• c 1.1005

  Rev. ix. 11.
• a 1.1006

  Dan. xi 36.—39. Rev. xix. 19.—21.
• b 1.1007

  Dan. vii. 8.
• a 1.1008

  Matth. xxi 28.—32. Luke. xv. 11. 32.
• a 1.1009

  Song viii. 8.
• b 1.1010

  Is. liv. 1. 4. 6. and lv. 1.
• c 1.1011

  Eph. ii. 20.
• a 1.1012

  Is. xxxv. 1. 6. 7.
• b 1.1013

  Is. xxiv. Mark xiii. 24. 25. Psal. lxxxii. 6. Rom. xiii. 4.
• c 1.1014

  Psal. cxxxvii. 8. 9.
• d 1.1015

  Is. xxiii. 15. 16. Nah. iii. 4. Ezek. xvi. and xxiii. Jer. iii.
• a 1.1016

  Is. xxiii. 4. Jer. vi. 24. Hos. xiii. 12.
• b 1.1017

  Is. vli. 14. 15. and i. 5. 6. and vii. 20. and xvii. 4. and xxix. xi. Lam. iv. 20.
• c 1.1018

  Dan. iv. 12. Ezck. xxix. and xxxi.
• a 1.1019

  Jer. xxiii. Ezek. xxxiv.
• b 1.1020

  Is. xv. 5. Jer. xlvi. 20. and xlviii. 34.
• c 1.1021

  Rev. vi. 12. 13. 14. and viii. 10. 12.
• d 1.1022

  Psal. lxxii. 3.
• e 1.1023

  Is. xvii. 12. Jer. xlix. 23. Rev. vii. 1. Is. lx. 5. Lam. ii. 23.
• f 1.1024

  Hos. ii. 12. Ezek. xx. 46.
• g 1.1025

  Is. xvii. 6.—11. and xxiv. 13. Jer. vi. 9.
• a 1.1026

  Jer. xvii. 6. and xlviii 6.
• b 1.1027

  Is. xvii. 5.
• c 1.1028

  Psal. lxxxiii. 13. Is. xlvii. 14. Jer. xiii. 24. Nah. i. 10.
• d 1.1029

  Is. xvii. 13.
• e 1.1030

  Zech. i. 18. Rev. xiii. and xvii.
• a 1.1031

  Jer. xviii. 1.—10.
• b 1.1032

  Luke xv. 11. 26.—32. Matth xxi. 28.
• c 1.1033

  Luke xvi. 19.—31.
• a 1.1034

  Ezek. xvi. 1.—15.
• b 1.1035

  Jer. vi. 2.
• c 1.1036

  Gal. iv. 25.
• d 1.1037

  Ezck. xvi. and xxiii. Jer. iii.
• a 1.1038

  Zech. v. 5.—11.
• b 1.1039

  Hos. vii. 9.
• c 1.1040

  Jer. xiii. 22. to 26.
• d 1.1041

  Is. i. 10.
• a 1.1042

  Jer. xii. 9.
• b 1.1043

  Mic. v. 8. Jer. xii. 8. Ezek. xix.
• c 1.1044

  Jer. ii. 23. 24.
• d 1.1045

  Mic. iv. 13.
• a 1.1046

  Is. li. 20.
• b 1.1047

  Hos. x. 10. 11.
• c 1.1048

  Ezek. xxxiv. 16. Jer. l. 6. 7.
• d 1.1049

  Is. lix. 5. 6.
• a 1.1050

  Gen. xlix. Deut. xxxiii. 17. 21. 22.
• b 1.1051

  Ezek. v. 1.—4.
• a 1.1052

  Numb. xxiv. 6. Rom. xi. 16. 17. Jer. xi. 16.
• b 1.1053

  Luke xiii. 6.—9. Matth. xxi. 19. Jer. xxiv.
• c 1.1054

  Is. v. 1.—6. Ezek. xv. Deut. xxxii. 32. 33.
• a 1.1055

  Mic. v. 7. Is. xix. 24.
• b 1.1056

  Ezek. xxxvii. 16.—19. Zech. xi. 7. 10. 14.
• c 1.1057

  Luke xvii. 34.
• a 1.1058

  Ezek. xxxvii. 1.—14.
• b 1.1059

  Jer. vi. 30.
• c 1.1060

  Jer. xiii. 12.
• d 1.1061

  Hos. viii. 8.
• e 1.1062

  Jer. xix.
• f 1.1063

  Jer. xiii. 1.—11.
• a 1.1064

  Zech. viii. 3. Amos vi. 1.
• b 1.1065

  Ezek. iv. 1.—8.
• c 1.1066

  Jer. vi. 7.
• d 1.1067

  Is. xxxi. 9. Ezek. xxii. 20. 22.
• e 1.1068

  Jer i. 13. Ezek. xxiv. 3.—14. and xi. 3.
• a 1.1069

  Zech. xii. 2. 4.
• b 1.1070

  Mic. iii. 2. 3. Zeph. iii. 3.
• c 1.1071

  Zech. xii. 6.
• d 1.1072

  Is. xiv. 29.
• e 1.1073

  Lam. iv. 20.
• f 1.1074

  Is. vii. 4.
• a 1.1075

  Zech. i. 20. 21.
• b 1.1076

  Is. vii. 18.
• c 1.1077

  Jer. xlvi. 20.
• d 1.1078

  Ezek. xxix 3.—5.
• e 1.1079

  Jer. xlvi. 22.
• f 1.1080

  Jer. xlvi. 24.
• g 1.1081

  Ezek. xxix. 6.
• a 1.1082

  Jer. xi. 4. Exod. xx. 2.
• b 1.1083

  Ezek. xvii. 7.
• c 1.1084

  Psal lxxvi. 24. Is. xxvii. 1. Ezek. xxxii. 2.
• d 1.1085

  Jer. xlvi. 17.
• e 1.1086

  Hos. viii. 1.
• f 1.1087

  Is. v. 29.
• g 1.1088

  Is. vii. 18.
• a 1.1089

  Hos. xii. 1. and xiii. 15.
• b 1.1090

  Is. viii. 7. 8.
• c 1.1091

  Ezek. xxxi. 2.
• d 1.1092

  Is. xxxiii. 21. 23.
• e 1.1093

  Is. x. 5. 15.
• a 1.1094

  Is. vii. 20.
• b 1.1095

  Is. xxx. 21.—33.
• c 1.1096

  Is. xxix. 7. 8.
• d 1.1097

  Is. xxvii. 1.
• e 1.1098

  Is. xxvii.
• f 1.1099

  Dan. vii. 4.
• g 1.1100

  Zech. vi. 1. 2.
• a 1.1101

  Dan. ii. 32. Jer. li. 7. Is. xiv. 4.
• b 1.1102

  Jer. li. 20. and l. 23.
• c 1.1103

  Is. xxi. 10.
• d 1.1104

  Jer. iv. 16.
• e 1.1105

  Hab. i. 15. 16. 17.
• f 1.1106

  Ezek. ix.
• g 1.1107

  Jer. viii. 17.
• a 1.1108

  Hab. i. 9. Jer. iv. 11. 13.
• b 1.1109

  Jer. iv. 13.
• c 1.1110

  Ezek. xvii. 3.—6.
• d 1.1111

  Jer. v. 1.—9.
• e 1.1112

  Dan. iv. 10.—17
• a 1.1113

  Is. xiv. 12.
• b 1.1114

  Dan vii. 5.
• c 1.1115

  Dan. viii. 34.
• d 1.1116

  Zech. vi. 3. 6.
• e 1.1117

  Dan ii. 32.
• a 1.1118

  Is. xlvi. 10.
• b 1.1119

  Is. xlv. 1. Jer. xxvii. 6.
• c 1.1120

  Dan. vii. 6.
• d 1.1121

  Dan. viii. 5.—14.
• a 1.1122

  Zech. vi. 3. 6.
• b 1.1123

  Dan. ii. 3.
• c 1.1124

  Dan. vii. 19. 20.
• d 1.1125

  Rev. xvii. 3.
• a 1.1126

  Zech. vi. 3. 6. 7.
• b 1.1127

  Dan. ii. 33.
• c 1.1128

  Is. xxiii. 8.
• d 1.1129

  Eack. xxviii. 13. 14.
• e 1.1130

  Rev. ix. 1.—11.
• a 1.1131

  Rev. ix. 13.—20.
• b 1.1132

  Rev. xvi. 12, Is. xi. 15.
• a 1.1133

  Deut. xxviii. 49. Luke xvii. 34.
• b 1.1134

  Jer. li. 38.
• c 1.1135

  Psal. cxvi. 12.
• d 1.1136

  Nah. iii. 15.
• e 1.1137

  Jer. vi. 3.
• f 1.1138

  Is. x. 18. 19.
• g 1.1139

  Jer. xlviii. 45.
• a 1.1140

  Is. xxviii. 2. Dan. xi. 22.
• b 1.1141

  Dan. ix. 27.
• c 1.1142

  Prov. xiv. 1. 11.
• d 1.1143

  Gen. xx. 16.
• e 1.1144

  Prov. xiv. 1.
• f 1.1145

  Psal. cxxviii. 3.
• a 1.1146

  Prov. v. 19.
• b 1.1147

  Prov. v. 18.
• c 1.1148

  Prov. xviii. 22.
• d 1.1149

  Ezek. xxiv. 16.
• e 1.1150

  Prov. xii. 4.
• f 1.1151

  Prov. xxvii. 16.
• g 1.1152

  Prov. xix. 13.
• h 1.1153

  Prov. xii. 4.
• i 1.1154

  Psal. cxxviii. 3.
• a 1.1155

  2 Sam. xiv. 7.
• b 1.1156

  Prov. v. 14.
• c 1.1157

  Psal. cxxvii. 4.
• d 1.1158

  Psal. cxxvii. 3.
• e 1.1159

  Prov. xvii. 6.
• f 1.1160

  Psal. cxliv. 12.
• g 1.1161

  Prov. xvii. 17.
• h 1.1162

  Prov. xviii. 19.