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

BOOK III. Metaphorical representations of things.

CHAP. I. Metaphors respecting God's purpose, and providential execution of it.

I. Metaphors respecting God's purpose.

1. GOD's purpose is represented as a counsel a 1.1. O the depth of DIVine wisdom that shines in it! Without deliberation, such as ours, how exactly are all matters, means, and ends, therein connected! Surpri|sing! did JEHOVAH consult for the endless welfare of thoughtless, wicked, worthless me!

2. It is called his PLEASURE, and good pleasure b 1.2. His sovereign will is the cause and rule of it. And O his ever-fixed delight in the thoughts of his heart!—Were thy delights, O JEHOVAH, with me! and shall mine not be with THEE!

3. It is represented as a DETERMINATION and DE+CREE c 1.3. By his absolute authority are form, cir|cumstances, and limits, immutably fixed in it, for every person, property, and event.

4. It is represented as KNOWLEDGE, FOREKNOW|LEDGE d 1.4. Therein, before creatures had any exist|ence, God had the most exact view of their nature and circumstances.

5. It is represented as MOUNTAINS OF BRASS, from between which four chariots issue forth to move in the earth e 1.5. How firm, unchangeable, infallible, glori|ous, and pure! And from it do all the cha••••ots of mi|nisters, angels, monarchies, and providences, go forth, to execute its contents.

6. It is represented as a FOUNDATION a 1.6. How wisely laid! How sure, fixed, and immoveable! How it supports, regulates, and adorns all God's works! What endless structures of creation and providence are built upon it! Hail, my happy soul, amidst all thy fleeting changes, thy foundation, laid by the wisdom and love of God, stands sure, having this seal, The Lord knoweth them that are his. Let me, therefore, who name the name of Christ, depart from iniquity.

7. It is represented as a BOOK b 1.7. There every creature's form and case, every event, is orderly and particularly fixed. Every person's eternal state is parti|cularly ascertained. The purpose of election is a book of life; in which the persons, means, matter, and end, of mens everlasting life, are fixed. It is called the Lamb's book; because we are chosen in, and saved by Christ.—O to see my name written in heaven!

8. The DIVine purpose, respecting angels and men, is called a PREDESTINATION or FORE-APPOINTMENT c 1.8. Therein each is personally and immutably appointed to everlasting happiness or misery, before the foundation of the world; and every mean conducive to these ends, is so wisely and infallibly fixed, as no way interferes with their own free will.

9. The DIVine purpose, as relating to men who are appointed to everlasting life, is termed a FOREKNOW|LEDGE, ELECTION, or CHOICE d 1.9. In themselves, they were equally mean and unworthy as others; but God, in his mere sovereignty, took notice of them, favoured, ac|knowledged for his, and separated them from others, to be a peculiar people to himself.

II. Metaphors respecting God's providence.

1. Providence is represented as God's FACE e 1.10. Therein he discovers his glory. By prosperity he lifts up his countenance, and smiles. By heavy judg|ments, he frowns, and causeth men to perish at the rebuke of his countenance. By his watchful care, his eyes run to

and fro, to shew himself strong in the behalf of such as fear him. By the breathing of his powerful influence, he quickens and restores; and by the angry blast of his nostrils, are men consumed.

2. It is represented as God's WAY; PATH; GOINGS; and FOOTSTEPS a 1.11. Herein with pleasure he display|eth his power, and gradually fulfils his purpose. He cometh to men, to relieve, comfort, and punish them. He turns away from men, by desertion, or by forbearing to punish. His way is in the sea, and his footsteps not known; when it is hard to understand the nature and tendency of his providences; or see his perfections dis|played therein. His paths drop down fatness, when pro|vidences concur to our comfort; or when the clouds pour down their refreshful and nourishing dew and rain. To look after God; or see his goings, is, with reverence, attention, and delight, to observe, consider, and remem|ber the works of God.

3. God's providence is compared to CLOUDS b 1.12. How lofty; marvellous; and incomprehensible! How pregnant with events! How swift and DIVinely directed the motions of it! To the wicked, how terrible the in|fluence, and sometimes the appearance! To the saints how refreshful and fructifying!—When I see the most black, dismal, and louring providences of God, gilded with the rainbow of his covenant, or his Sun of righte|ousness, how reviving and restoring it is to my heart! THEN am I also among the prophets; know that all things shall work together for my good. Providence is compared to a white cloud, to denote its purity, righteousness, glory, and comeliness; to a thick or dark cloud, to represent its mysteriousness, terribleness, and perplexing influence.

4. It may be compared to CHARIOTS c 1.13. In it. God, with pleasure and pomp, as it were, traverseth the world; orders affairs; defends, bears, and supports his people; treads down, and triumphs over his enemies. It resembles four chariots, as it reacheth to every cir|cumstance, in every end of the earth. That with red horses, may denote its awful, bloody, and destructive seenes; that with black, its terrible, confounding, and

perplexing dispensations; that with white, its smiling dispensations, as succeeding the most awful; that with grizzled and bay horses, walking to and fro in the earth, its mixed dispensations of mercy and judgment, obser|vable in every place and circumstance.—What if the first relate to the period of persecution after Christ; the second to the Antichristian; the third to the Mil|lennium; and the fourth to the lukewarm period before the last judgment?

5. It may be compared to WHEELS a 1.14; to represent the quick and easy motion; and the mysterious nature, and frequent changes of it. How quickly it humbles the lofty, and exalts such as are low! Like the wheels of a machine, how exactly it regulates all things in na|ture! These wheels having four faces, may mark out providence, as respecting all the ends of the earth; and as exercised with great tenderness, patience, knowledge, and power. Their uniform likeness, imports the uniform tendency of providences. Their appearance as of a wheel within a wheel, imports its mysterious and intricate conduct. The height of their rings, and their being full of eyes, may signify the tremendous nature of, and the infinite knowledge discovered in, providence.

6. It resembles DEEP FLOODS b 1.15. How mysterious and unsearchable! How powerful and irresistible! What an inexhaustible comfort to the godly! What a bot|tomless gulph of misery to the wicked!

7. In respect of the righteousness therein displayed, it resembles great MOUNTAINS c 1.16. How firmly! how conspicuously God displays and prosecutes equity and holiness, in every part of it! How justly he therein lays bars in the way of his enemies! and affords agreeable pasturage; prospect, and shelter to his chosen sheep! His saithfulness therein reacheth the clouds; every dis|pensation fulfilling his word, what clear, extensive, and ofty discoveries are made thereof!

8. It resembles a LADDER, reaching from heaven to earth, with the Lord at its top, and angels ascending and descending its rounds d 1.17. Being managed and inspect|ed by God, it extends to all things above and below;

and angels are employed to execute many, if not most, of its dispensations.

CHAP. II. Metaphors respecting God's covenants with man.

I. Metaphors respecting the covenant of works.

1. THE covenant of works made with Adam, and all his seed in him, is called a LAW a 1.18. It comprehended the whole duty of man; was inforced with DIVine authority; was not an agreement betwixt, equals, but enjoined by God to man as his subject. It is called a fiery law. Amidst fiery flames, it was pub|lished from Sinai; it occasions fiery rage in our heart against God; and worketh for us, a fiery and everlast|ing ruin. It is a law weak through the flesh, as by reason of our corruption, it cannot justify or save us. It is a law of sin and death, as by it the offence abounds; and sin reigns unto death, temporal, spiritual, and eternal.

2. It is represented as a RIGID MASTER b 1.19. How extensive and hard are its requirements of us! Without affording or allowing us any spiritual strength, or nou|rishment, it demands that we should perfectly fulfil its precepts, holy, just, and good, spiritual, and exceeding broad; and satisfy its unbounded penalty for our past offences. If we continue not in all things commanded; if we keep it not constantly in every point and degree; it curseth us to endless misery; and employeth our con|science to eondemn, lash, and torment us.—Alas! O Je|sus, how long I foolishly preferred this hard bondage to thy easy yoke and light burden!

3. It is represented as a HUSBAND c 1.20. We were so|lemnly married to it in Adam. Heartily we approve the match, going about to establish our own righteous|ness; and, notwithstanding its rigour, and the danger attending our connection with it, how desperately we cleave to it, live under it, and pretend attempts to ful|fil

it, till Jesus, by applying to our conscience his law-magnifying righteousness, renders it dead to us, destitute of all power to condemn or hurt us; and us dead to it, freed from relation to it, love of it, or delightful at|tempts to serve it!—Better, O my foul, dwell with a brawling woman in a strait house, than with this husband in a wide palace of outward prosperity. Flee therefore to Jesus; tarry not, lest thou be consumed. Avoid this broken law; pass not by him; never glean in his field; come not near the door of his house.

4. It is represented as a PREGNANT WOMAN gendering children to bondage a 1.21. As many as are of the works of the law, are under the curse of slavery to Satan, the world, and their sinful corruptions. A•• their coarse provision; the husks of sinful and sensual pleasures! their wretched apparel; the filthy rags of self-righteous|ness, and curse of Almighty God! their hard servitude; weary and heavy laden, serving DIVers iusts, and labour|ing in the fire for very vanity! Ah! their sorry wages! To them is reserved the blackness of darkness for ever! Yet the slavery being natural, how is it loved and fol|lowed! Notwithstanding all that God hath done for my soul; notwithstanding his changing and emptying me from vessel to vessel, what remains of this mother's blood runs still in my veins! How my comfort ebbs and flows with my frame! the challenges of my conscience mar my believing assurance! the prevalence of sin, or pride of grace, cheeks my exercise of faith on Christ! my de|fects in duty mar my peace! Alas! how I undervalue Jesus person and blood! How straitened am I in reli|gious exercises! How discouraged and fretted in almost every condition! How ready to go straight from duties to the service of lusts!

5. It is called the STRENGTH OF SIN b 1.22. From the strictness of its precept, and severity of its penalty, dis|covered to the conscience, indwelling sin taketh occasion to rage more violently against God, Its curse con|demns us to lie under the power of spiritual death in trespasses and sins. And thus, as it were, enableth our indwelling sin to command, work in war against, wound,

condemn, and slay us. O tremendous mystery! The holy law condemning us to a death in sin! to a lying under the power of sinful corruption, as the chief branch of our punishment! O horrid monster sin! which taketh occasion from the holy, just, and good commandment, to work in me all manner of sinful concupiscence! O mad legalist, to seek liberty and salvation by the mother of bondage! to seek purification by the strength of sin! Won|der no more, my soul, that the preacher of our good works, as the ground of acceptance with God, renders people licentious in their life. The curse of the Al|mighty is upon it; how can it then bear good fruit! How can the strength of sin reform the world? How can the source of hell open heaven for us?

II. Metaphors respecting the covenant of grace.

1. The covenant of grace is compared to a RAIN|BOW a 1.23. As a token that he is well pleased in Christ, and that floods of vengeance shall no more return to de|stroy his people, God hath established and exhibited it. How sweetly it comprehends all, and more than all, the beauties of creation! reflects the glory, the heavenliness, the refreshing virtue, the royal majesty, and bloody suf|fering, of my Sun, my Shield, my incarnate God! and gilds all the clouds of providence with his redeeming love! Here I behold him ALL IN ALL, even of my gloomy cross! Here I see JEHOVAH'S bow inverted; his wrath turned away from me, and pointed against the prince of the power of the air, and my other enemies. Blessed covenant, how high! but how condescending to men of low degree! How near! how wide-stretched thine arms to receive us men, earthly, sensual, and devilish! Him that cometh unto thee, shall in no wise be cast out. Short-lived, indeed, are our sensible views of thy bright|ness; yet how pleasant presages these, of an abundance of rain! of times of refreshing from the presence of the Lord! Arise, my famished, my scorched, my withered soul, eat and drink; there is a sound of abundance of ••ain; to-morrow shalt thou be for ever deluged with the

loving-kindness of God. Blessed agreement, by Jesus' sacrifice wast thou established, and for ever dost thou en|circle his and his Father's head; they are ever mindful of thee; and regulate all their work by thee. O dar|ling of my soul, shall not then my heart and eyes be for ever fixed on thee!

2. It resembles Solomon's CHARIOT of the wood of Lebanon a 1.24. Herein Jesus manifests his infinite royal|ty, power, and wealth; hereby he conveys his chosen to his heavenly country; and conquers, and captivates every opposer. How precious, durable, firm, and fra|grant its whole frame! Its pillars of silver, are its solid, substantial, shining, precious, and unchangeable pro|mises. Its bottom of gold, is the infinitely pure preci|ous, and everlasting perfections of God, and person of Christ. Its covering of purple, is his bleeding righteous|ness, the condition of it. Its mid pavement of love, its source, heart, and substance, is the unbounded love, grace, and mercy of a God in Christ.—In thee O bles|sed chariot, how sweetly; how safely; how quickly I ride to glory! How I overleap every mountain of dif|ficulty in my way! How, all along the passage, my heart melts with love to him; that so loved me, and gave himself for me! and my tougue shouts the Re|deemer!

3. It resembles a BED, guarded in the night by three|score valiant men of Israel b 1.25. Instated in this, O Je|sus, we sweetly rest with thee, and mutually embrace one another, and are by thee rendered fruitful in good works. Here all we the chosen children of God are begotten, nourished, and warmed. To guard us during the night of trouble and time, we are attended by thy powerful perfections, mighty angels, and faithful mini|sters.

4. It is represented as a BUILDING and BANQUET|ING HOUSE c 1.26. O thrice glorious structure of grace and mercy, whose soundation is Jesus' person, and JE|HOVAH'S love! whose covering is the righteousness of an incarnate God! whose store is all the fulness of God! Here, embannered with everlasting, with all-attracting,

all-conquering love, you ransomed drink of the spiced wine of the juice of his pomegranates; receive out of his fulness grace for grace, till there be no more room to receive it; joyfully feed on his flesh, which is meat in|deed, and his blood, which is drink indeed.

5. It is represented as a TESTAMENT a 1.27. Here God dispones all things into Christ's hand; and he he|queathes them to us sinful and unworthy men. By his blood and death it is confirmed; and all its promises are, in him, yea and amen, to the glory of God. Nor can any disannual or add thereto.—O thrice-honourable title to eternal life! Be it "all my falvation, and all my desire, though he make it not to grow."

6. It is represented as God's OATH b 1.28. Therein he hath pledged to Christ, and to us in him, his existence, life, glory, and perfection, for the full accomplishment of every promise thereof. O rich charter; sure title to eternal bliss! God hath spoken; hath written; hath sworn in his holiness, I will rejoice. In believing ex|pectation, I will DIVide, I will commence the enjoy|ment of, my unbounded felicity. God hath sworn, that my Christ is a priest for ever; that he hath no pleasure in my death; that he will not be wroth with me, nor rebuke me; that, Surely blessing he will bless me, and multiplying will multiply my everlasting satisfaction and bliss.—Is there any conveyance, any charter like mine, mine enemies themselves being judges! O how rich, comprehending all the fulness of God! how sure! a co|venant of peace, that cannot be broken!—how safe! that neither thieves can steal, fire burn, floods drown, or time waste! how free! dispensed in gracious promi|ses, sweeter than honey to my taste!

CHAP. III. Metaphors respecting the word of God in general.

1. GOD's word is compared to an INSTRUCTOR, COMPANION, and COUNSELLOR c 1.29. It con|tains the whole revelation of his mind to us. In teach|eth

us every useful truth; abides with us in every case; comforts us in every grief; directs us in every perplexi|ty.—Blessed counsellor, let me commit myself wholly to thee; depend on thee; and readily receive thy dictates. When I lie down, speak thou to me. When I rise up, and walk by the way, talk thou with me.

2. It resembles the NECK of a human body a 1.30. Thereby the church is joined to Christ; her life main|tained; her food conveyed from him; and her spiritual breath of prayer, praise, and preaching, transmitted. Adds not this greatly to her comeliness! and is it not chained about with golden promises, ordinances, and blessings?

3. The scripture resembles a mother's BREASTS b 1.31. It consists of two sacred testaments, between which, as the meeting centre, Jesus lodgeth during the night of time. How these adorn his mystical body; and convey the spiritual milk of saving knowledge, and gracious influence to her members!

4. It is represented as a mother's BELLY c 1.32. By its influence are saints and graces begotten, quickened, and nourished, in this their weak state; and hereby are they hid and protected from danger.—Till my glorious birth into the heavenly state, may I lie and feed here!

5. It resembles two TWIN-ROES feeding among li|lies d 1.33. How fresh, comely, and glorious, are its two inspired testaments! How harmoniously connected! How they feed, or dwell, upon Christ and his people! How thick planted with lilies of precious promises.—My soul, let them to be thee, as the loving hind and plea|sant roe; let their breasts satisfy thee at all times, and be thou alway ravished with the love of Christ in them.

6. It is called STATUTES e 1.34. By God's infinite wisdom, it is framed; by his sovereign authority, it is ratified and published; and is indispensably obligatory on our conscience.

7. It is called a LAW f 1.35. Every article of it is stamped with the authority of the one lawgiver, able to save alive, or destroy. It sufficiently teacheth, directs, and binds us to an holy practice. To our unspeakable

advantage, we conform to it; and to our inexpressible hurt, we walk contrary to it.

8. It is called JUDGMENTS a 1.36. O the wisdom and knowledge of God displayed therein!—By it he now judgeth our actions; requireth us to judge ourselves; and by it he will judge us at the last day.

9. It is called TESTIMONIES b 1.37. Solemnly and faith|fully it declares to us every momentous truth concerning God, concerning Christ, concerning ourselves and our neighbour; and it is attested by the sacred oath of Fa|ther, Son, and Holy Ghost.

10. It is represented as a TESTAMENT c 1.38. It is the last will of our crucified Redeemer. It is immutably confirmed and ratified by his death; and therein he hath graciously and distinctly bequeathed to us all his inestimable blessings, his fulness of righteousness, grace, and glory; and left us all the important rules of our conduct.

11. It is compared to LIGHT d 1.39. How heavenly its origin! How marvellous its nature and influence! How astonishing and numerous its mysteries! How pure! how glorious, pleasant, and comfortable, its truths! How penetrating, purifying, quickening, dis|covering, and directing, its virtue!—While I have this light, let me walk in it, lest darkness come upon me. Do thou, Jesus, open mine eyes, that I may see won|drous things out of thy law.

12. It is compared to a LAMP e 1.40. Lighted by the inspiration, and shining by the oil-like influence of the Holy Ghost, it irradiates dark places of the earth, and dark corners of our heart. How different the degrees of its brightness, as it is more or less carefully snuffed and preserved from alteration or misinterpretation! How ea|ly and often removed from one place to another! How often do ministers therewith light up Jesus' friends to their celestial chambers, and return themselves to the blackness of darkness! It is a light only suited to the night of time, and small in comparison of the bright vi|sion and glory to be revealed.—It is a lamp ordained, DIVinely set up, to publish the excellency, and draw men

to Jesus, God's anointed.—May it be a light to my feet, and a lamp to my paths!

13. It is compared to a FIRE a 1.41. How absolutely necessary in our cold earth! How powerfully it pene|trates into, illuminates, warms, melts, softens, quick|ens, comforts, and purifieth our heart! burns up our in|ward corruption, and conforms us to its own likeness! Ye ministers of God, keep it not back from your peo|ple, lest it be in your bowels, as a tormenting, a bur|ning fire. Ye sons of men, meditate and muse there|on, that its fire may seize you; cause your heart to burn, while Jesus openeth to you the scriptures. Quench not its influence by bloody crimes, by presumptuous rebellion against God; nor by wallowing in sin, and drinking up iniquity; nor by earthly mindedness and sensuality; nor by neglect to administer due fuel, in the exercise of reading, hearing, meditation, and prayer.

14. It is compared to RAIN and DEW b 1.42. How heavenly and DIVine its origin! How gradually and ir|resistibly it is revealed to the church, and applied to the heart! How numerous its articles of history, prophe|cy, promise, threatning, doctrine, and law! How sea|sonably it descends, in the night of time and distress, or morning of gracious opportunity! How pleasant, come|ly, refreshful, restoring, softening, and often insensible its application to our soul!—Let thy doctrine, O Jesus, drop as the dew, and distil as the rain; so shall we re|vive as the corn, grow as the lily, and cast forth our roots as Lebanon.

15. It is compared to WATERS c 1.43. It, chiefly its promises, being furnished with the Father's love, the fulness, merit, and grace of the Son, and the unboun|ded influence of the Holy Ghost, powerfully sound, and run into our heart; bear down all sinful opposition; spread into all our inward powers, and outward prac|tice; and among all the various nations of men. How suitable to the case of every one, sinner or saint! How effectually it cools our burning lust! quencheth our car|nal desires! purgeth off our filth! beautifieth our heart and life! refresheth, nourisheth, strengthens, heals, molli|fies,

quickens, and fructifieth our foul. Christ's sprink|ling us with this water, imports his gradual, close, care|ful, and plenteous application thereof to our heart, and conscience; to purge us from dead works, to serve the living God.

16. It is represented as SEED, or GOOD SEED a 1.44. How precious, useful, and necessary! With what care and skill, doth Jesus, its producer and sower, in every age and case, delightful, or stormy, cast it into his church, and the hearts of his people! that it may bud and grow up, it must be hid in our heart; dwell in us richly; and be covered with meditation and prayer: nor, immediately after it is sown, must we expect, sen|sibly to perceive and enjoy its good fruits. The frost of affliction and temptation is useful, to deepen its root, and kill the weeds of corruption, that spontaneously spring up in our soul in order to choke it. But chief|ly, the warmth of the Sun of righteousness, the rain and dew of the blessed Spirit, and the influences of the moon of instituted ordinances, concur to promote its growth. If it be early and abundantly sown, and if the earliest buds of corruption be carefully nipt, it prospers the more: if superficially received, either Satan and his agents, quickly catch it away; or our promising ap|pearances quickly wither; or the thorny cares of a pre|sent life, choke the word, and render it unfruitful. What abundant fruit did an handful hereof, sown by the apostles, on the barren mountain of our Gentile-world, produce!

17. It is compared to WHEAT b 1.45. How noted its value! its purity and solidity! its duration and power to endure storms! How wholesome, healing, and nou|rishing its influence! Is it not an heap of wheat set a|bout with lilies? How large its fulness, and DIVersified its truths! How surrounded with fragrant, flourishing, and medicinal promises; and with ransomed men, feed|ing thereon! Do not all its truths centre in Jesus, the lily of the valley?—What then, is the unsubstantial chaff of vain imaginations to this wheat, saith the Lord!

18. It is compared to FOOD c 1.46. How absolutely

necessary to support our inward, our spiritual life! How plentifully provided by God! How all-suiting! how nourishing and strengthening to our heart! How na|turally the children of God turn to, and seek after it! and with what frequency and pleasure they receive it!—Was it, my soul, ever found, and eaten by thee? Was it the joy and rejoicing of my heart? Do I live, not by bread alone, but by every word that proceedeth out of the mouth of God! Do I more carefully, more fre|quently, attend the repast of my soul, than of this mor|tal worm, my body? Happy I, that though the meat be cut off from the field, there is enough in my Fa+ther's inspired granary, and to spare. Eat, my soul, that which is good, and delight thyself in fatness. Bread shall be given me, and my water shall be sure. No drought nor heat can smite; no east wind can blast the field of his promises. No poverty, idleness, or guilt, can break my title to his provision. Work not therefore thy own works, but believe, eat, drink, and be merry; for thine eternal TO-MORROW shall be as this day, and much more abundant

19. It is compared to HONEY a 1.47. How glorious its origin! Here, by the amazing skill, care, and la|bour of an incarnate God, the quintessence of creation, of more than ten thousand creations, of Godhead, is prepared for us! How ravishing its sweetness! delight|fully sickening my heart, and rendering even troubles sweeter than honey to my taste! How effectually it soft|ens our inward powers! searcheth and heals our spiri|tual sores! recovers from inward consumptions! purgeth and nourisheth our soul! Yet ah! how lothed by ma|ny, who have access to it!—John's little book was sweet in his mouth, but bitter in his belly. With plea|sure he received the knowledge of future events; but was grieved to think of the foreseen adversities of the church of God.—Be thou, my soul, a busy bee, gather|ing honey from every inspired flower; so shall that which is set on my table be full of fatness; full of ra|vishing sweetness. For ever, I shall feed on pure, on redeeming Godhead, as my ALL IN ALL.

20. It is compared to MILK sincere and uncorrupt|ed a 1.48. O its purity and sweetness! its nourishing, restoring, healing, and purifying influence! How much desired and valued by the saints! how proper food in their earthly and infantile state! what noble remedy under their spiritual consumptions! O the abundance! Here, for abundance of milk, every one may eat, may wash his steps in butter. Butter and honey shall every one eat, that dwells in our new covenant-land, that they may know to refuse the evil, and choose the good.—The more plain truths of God's word are likened to milk, while the rest are compared to strong meat. The weakest saints can spiritually understand, receive, and digest, the former; while only those, who are grown in grace, and the knowledge of our Lord Jesus Christ, can understand, feed on, and improve the latter. Lord, I must feed, with the weakest, on thy plain promises. And O how plain! plain! pleasant, they are to my heart?

21. It is compared to GOLD; FINE GOLD b 1.49. How pure, precious, solid, and durable! How glorious, use|ful, enriching, adorning! How substantial and weighty, containing much in few words! How thoroughly tried, amidst flaming persecutions, fiery trials of enraged oppo|sers; and in the fiery-like experience of the saints! What a sovereign medicine to heal our running sores of corruption! What a sovereign cordial to revive, and re store a drooping spirit! Covet earnestly, my soul, this best thing, this gold, that shall keep me; and shall, in all cases and countries, pass current, between me and my God.

22. It is compared to SILVER TRIED in a furnace, and seven times purified c 1.50. How pure, precious, shining and useful! O the seven-fold flames of trouble and persecution that it hath endured! And was it not, O blessed Jesus, refined to the highest in thy fiery death?—Didst thou, my soul, ever find dross in him, or his word?

23. It is likened to a RICH SPOIL and TREASURE, a HERITAGE d 1.51. It is the fruit of Christ's victory over

sin, Satan, and the world. It contains an inexpressible fulness of grace and glory; all the fulness of God, suf|ficient to enrich millions of destitute sinners. How highly valued, and safely secured by Christ, and his people! He hides it in his hand; and they hide it in their heart. Evermore, Lord, let me follow thee, to DIVide this spoil; to share this inheritance, as an heir of Christ.

24. It resembles a PLOUGH a 1.52. Being DIVinely ap|plied to our heart, it breaks up the fallow-ground, breaks the roots of corruption, and prepares us for receiving the good feed of grace. The more obdurate our heart, the more powerful, deep, and close must the application of the word be. How proper for its more effectual operation, is the winter of adversity, and the spring|tide of youth! How necessary that every application be attended with the rainy influences of the Holy Spirit!

25. It is compared to a ROD and STAFF b 1.53. By it Jesus, the great Shepherd of the sheep, hints his will, draws, directs, supports; and comforts his people. When I walk through the troublous valley of the shadow of death, let this rod and staff comfort me; so shall I fear no evil.—It is the rod of Christ's strength, and his SCEPTRE of righteousness. By it he displays, his power, equity, and finished righteousness, in the conviction, conversion, and sanctification of his people; and by it he displays his sovereignty, authorizeth his ordinances, and testifieth his kindness to his people; and orders destruction for his enemies.

26. It is compared to an HAMMER c 1.54. By it God beats and breaks our hard hearts; fastens in them the nails of convincing influences, of regulating precepts awing threatenings, sanctifying and encouraging pro|mises.—When thy words, O Master of assemblies, are by thee fixed in my soul, I am prickt to the heart; all my powers cry out, What shall I do to be saved? Give me Christ, or else I die.

27. It is compared to a SWORD, and called ••e sword of the Spirit d 1.55. It was the Spirit, who framed and en••ited it; and, by applying it to our soul, he wounds

our conscience, slays our lust, pierceth and subdues our heart. How excellent its metal and form, for the spiri|tual warfare. By managing it aright, we, through the Spirit, convince or silence the erroneous, defend our soul, overcome our spiritual enemies, subdue the slavish-fear of death, mortify our lusts, glorify God, and promote ourselves to everlasting honour.

28. It is likened to BOW and ARROWS a 1.56. By means thereof, God powerfully, suddenly, and often somewhat imperceptibly, convinceth, converts, and subdues sinners to himself.—Lord, cause the arrows of thy truth and influence, stick fast in the heart of thine enemies, to make the people fall in subjection under thee!

29. It resembles the TOWER of David builded for an armoury, whereon hang a thousand shields of mighty men b 1.57. How strong, invincible, and glorious! How richly furnished with all the armour of God! Here is the sword of sufficient arguments against every tempta|tion and error; the shield of God himself, and of faith in him, to avert every fiery dart, or deathful push; the girdle of faithful promises and DIVine truths, to fortify and encourage our heart; the breast-plate of imputed righteousness, and sanctifying grace, to secure our soul; the helmet of a well grounded hope of salvation, the shoes of gospel-principles, and the artillery of manifold pray|ers. Choose, O my soul, thine armour from hence: there is none like it; Lord, give it me.

30. The scriptures resemble a BANQUETING HOUSE, where the guests are embannered with Jesus' love c 1.58. By bringing us into the spiritual knowledge thereof, what stores of reposited blessedness he discovers to us! How sweetly he feasts, refresheth, strengthens, and animates, to the spiritual warfare, with his love, which is better than wine!

31. They are compared to Solomon's green and guard|ed BED d 1.59. What sweet rest in, communion with, and sanctifying and fructifying influence, do we therein receive from Jesus Christ, while DIVine perfections, holy angels and vigilant ministers, unnumbered, do

guard and defend us, till the cold, dark, and dangerous night, of trouble and time, come to an end!

32. God's word is compared to a WAY or PATH a 1.60. Planned by the wisdom of God, owned by the King of kings; it points out the way to obtain the heavenly country and city. It supports the saints, who with pleasure and progress follow one another, in attending to, depending on, and walking therein.—Here walk, my soul, so shall I never be ashamed. Nor let me have greater joy, than to see Zion's children walking in the truth, more and more receiving it into their heart, and practising it in their life.

33. It is compared to a RULE, REED, or MEASURING|LINE b 1.61. It is indeed contemned by a carnal world, but is the exact, the useful, the DIVinely appointed standard of all the forms and ordinances of the church, and of every part of our conduct; and by which we shall be judged at last.—Alway, therefore, my soul, enquire what saith the Lord.

34. It is compared to a GLASS c 1.62. Through it, we behold our own insufficiency and filthiness, the glory of God in Christ, the momentous reality of eternal things, and the true path of holiness that leadeth to eternal hap|piness. Behold in this glass, my soul, thyself, and be humbled; behold the glory of Christ, that thou mayest be changed into the same image, from glory to glory, as by the Spirit of the Lord. Nor be thou a forgetful hearer, that quickly forgets what manner of appearance he saw.

CHAP. IV. Metaphors respecting law and gospel; which are the two principal parts of God's word: The law teach|eth us what duty God requireth of us; and the gospel, what blessings be freely giveth to us.

1. Metaphors respecting the law.

1. THE law is represented as a SCHOOLMASTER to bring us to Christ d 1.63. The moral law shews us our need of him, for by it is the knowledge of sin; it

demands of us that righteousness which we can only find in him; chargeth us to embrace him, as soon as he is revealed and offered; and prevents our quiet resting in any thing till we find him. Darkly the ceremonial law pointed out the mystery of Christ, and by hard services, and carnal ordinances, led to his person, righteousness, and grace, as the fulfilling end of its types and shadows.

2. The law is called a KILLING LETTER a 1.64. No law of itself, can give us any life; but kills our vain hopes and imaginations. Sin taketh occasion from it, to abound, and promote our spiritual death. The mo|ral law as a covenant, condemns us to all manner of death in sin and wo. Simply considered, the ceremonial law consisted of lifeless rites and services, which, used without respect to Christ, entailed curses and death upon its sub|jects, as they led them away from the fountain of life, to their own righteousness; by which they could not live. Howbeit, God's punishing Israel, by giving them statutes that were not good, is not to be understood of the ceremonial law, but of God's giving them up to obey the sinful edicts of Jeroboam, and his idolatrous successors.

3. It is called a LAMP and LIGHT b 1.65. It plainly points out our duty, and blemishes in heart and life. And how pleasant to be directed by it in Christ's way!

4, It is called a PATH and WAY c 1.66. Being planned by God, and plain in itself; we are to exercise ourselves in it, by making progress towards the city of God. How peaceful! Great peace with God, and with their own conscience, have all they who love and walk in it; and when a man's ways please the Lord, he maketh even his enemies to be at peace with him. How plain! no|thing shall offend them, who walk therein. How plea|sant to walk together in unity, with DIVine persons, and fellow saints! How holy, just, and good! None but holy persons, the redeemed of the Lord, walk there; nothing but holy exercises is a walking therein. How spiritual! unseen but to the spiritual man, and walked in, by ser|ving God in the Spirit, rejoicing in Christ Jesus, and having no confidence in the flesh! How strait! exclu|ding

every unregenerate person, and every sinful thought, word, or deed. How exceeding broad! requiring duties unnumbered, in every circumstance of heart and life. How safe! the way-faring man, though a fool, shall not err therein. It is a way of life; walked in by the living in Jerusalem; a way wherein life is ever communicated and which leadeth to life as an eternal, but gracious re|ward. It is above, is heavenly, in its origin, nature, and tendency; and by it we depart from hell which is be|neath. Here, let me ever run, when God enlargeth my heart.

5. It is compared to a HEDGE a 1.67. Thereby God limits our motions, and points out, whether we may, or may not go. To what hurt in his work, and what pu|nishment in the issue, doth the breaker of it expose him|self! The old serpent, the devil, the serpent of a sting|ing conscience, and the serpent of God's judgments, shall bite him.

6. It is represented as a YOKE; BANTS; CORDS b 1.68. By DIVine authority, it restrains our sinful liberty and madness; and keeps us to our station and work. How galling to our corrupt nature and lusts! and at what endless peril, we attempt to shake it off, by refusing obedience to it! The law as a rule, in the hand of Christ, is an easy yoke and light burden; it is lined with his re|deeming love, sweetened with his pattern, attended with communication of his strength, and enforced with a glorious and free reward, to the weakest attempt, if sin|cere, to draw therein.—Why then, my soul, art thou as an unruly bullock unaccustomed to this yoke? Why so ma|ny criminal attempts to shake off the yoke, and burst the bands? why this resisting of the Lord, and strug|gling to evade his authority? Is it not HE, who lays my meat, my life, my all, to me? The law, of ceremonies, and as a covenant of works, is a yoke of bondage: the for|mer chained down to burdensome services innumerable; and the latter rigorously demands what we can never perform.

7. It is called the LAW OF LIBERTY b 1.69. To obey it as a rule, is the privilege of those only whom God's (c) Jam. i. 25.

Son hath made free indeed. The obedience of love to it as a rule, springs from our freedom from the law as a covenant, and is the very quintessence of our honourable and delightful liberty.—Lord, my true freedom from sinful slavery lies in being thy filial subject. Truly I am thy servant, I am thy servant; thou hast loosed my bands.

8. It is called the ROYAL LAW a 1.70. Being established by God, the universal Sovereign, it extends to all his ra|tional subjects; nor, without high treason, can it be broken. It is not made for a righteous man, is not made to curse and condemn him. Nor have the truly righ|teous nation any immediate connection with it, as a covenant, it being dead to them, and they to it, by Jesus Christ's fulfilling it in their stead.

9. The law of the wise is called a FOUNTAIN of life b 1.71. The DIVine law, which every wise man at|tends to, as his rule, and the instructions which wise men give to others, are means of exciting them to apply to Christ, the resurrection and the life; means of quicken|ing, reviving, and restoring spiritual life; means of mens escaping the second death, and preparing for life eternal.

10. The ceremonial law is called CARNAL ordinances, and a CARNAL commandment c 1.72. It prescribed carnal and fleshly rites; and carnal or natural descent entitled to the privileges thereof.

11. The ceremonial law is called a PARTITION-WALL d 1.73; because of the great distinction which it made between the Jews and Gentiles; nor, till Jesus re|moved and abolished it by his death, was any consider|able number of Gentiles brought into the church of God.

12. The ceremonial law is called ENMITY e 1.74. The sacrifices therein required, manifested God's indignation at sin, and the enmity between him and sinful men. Its burdensome services occasioned the Jews hatred of God to increase more and more. The distinction it put be|tween Jews and Gentiles, occasioned enmity between the two.

II. Metaphors respecting the gospel.

1. The gospel is called the SPIRIT that giveth life a 1.75. It contains spiritual blessings and promises. It comes from, is attended by, and is the great means of convey|ing the Spirit of God to us. It effectually penetrates our soul and spirit. By it the Holy Ghost quickens dead sinners, shews them their way of life by Christ; heals their deadly, their sinful wounds; works a lively faith in their soul, to look to, and live upon him. It is the food that supports the spiritual life; the cordial, that revives and restores the heart under every drooping circumstance.

2. It is represented as the WHITE HORSE, upon which Christ and his people ride b 1.76. O its purity, glory, and comeliness! By it Jesus proclaims peace to men, and subdues them to himself. On this, in the apostolic age, he went forth conquering; and in the Millennium he shall go forth, more eminently, to conquer the hearts of his people. Then, in accomplishment of, and as animated, supported, and dignified, by gospel-promises, shall mul|titudes follow him, and promote the destruction of An|tichrist.

3. It resembles Solomon's CHARIOT of the wood of Le|banon c 1.77. Being framed by Jesus, for the safe, the easy, and honoured conquest, and conveyance of his people to heaven; how pure, precious, glorious, fra|grant, and lasting! Its pillars of silver, are its comely, useful, and enriching truths and promises. Its bottom of gold, is its substantial and precious foundation-truths, or the infinitely precious person of Christ, and God in him. Its covering of purple, is the doctrine of justifica|tion through Jesus' blood; and of the cross endured for his sake. Its inward pavement of love, is the unmatched kindness and mercy of God, Father, Son, and Holy Ghost, running through every truth and promise there|in contained.

4. Its promises are like LILIES d 1.78. O their plea|santness,

glory, fragrancy, and height! How fruitful of everlasting blessings! How full of medicinal virtue, for the healing of our soul! How condescendent, and suited to our low, our wretched condition!—Blessed field of inspiration, how these every where abound! How they bend their blessed head towards mean, de|based, earthly, sensual, devilish me! How they refresh mine eyes, and rejoice my heart! How rank they smell of Jesus, the Lily of the valley! And truly, as lilies a|mong thorns, so are they to my soul, amidst her troubles, and her created comforts.

5. It is called the GRACE of God that bringeth salva|tion, and GREAT SALVATION a 1.79. It flows from, disco|vers, and includes the rich, free, and undeserved favour of God, and the blessed fruits thereof. It publishes, brings near, offers, and is the means of applying, a cost|ly, extensive, and everlasting salvation to men.—Trust thyself, my soul, to this word of his grace, fail not of this grace, nor receive it in vain; let it enter and cap|tivate my heart; so shall I never be a root of bitter|ness, bearing gall and wormwood, whereby many are defiled.

6. It is called the POWER of God unto salvation b 1.80. By it, God displays his amazing power, in the contri|vance, in the purchase, and application of our redemption. Thereby he exerts the exceeding greatness of his power, in convincing, in converting, in forgiving, sanctifying, and comforting his people. By means of it our rebel|lion is quashed; our enmity slain; Satan dislodged; corruption subdued; bars of iron, and gates of brass, strong impediments, broken and removed; nations re|formed; men, furious as outragious beasts, tamed; and deep-rooted and earnestly-held abominations, abolished. Come, blessed day of power; come forth, blessed rod of Jesus' strength, then shall the people be willing; God shall raise children out of worse than stones to Abraham. Nothing is too hard, when his power is present to heal them.

7. It is called the WISDOM of God in a mystery; the manifold WISDOM of God c 1.81. How manifold its doc|trines

and promises! How manifold the instances and rays of DIVine wisdom in each! and the various times and seasons in which, and persons to which, it is display|ed! It discovers how wisely JEHOVAH acted, in chusing the persons, in whose redemption grace would peculiar|ly shine; in founding his choice upon his own mere love, that the promises might be sure to all the seed; in laying our help upon one that is mighty, that it might never fail; in bringing about our salvation in a way, that produceth glory to himself in the highest, peace on earth, and good will towards men; in a way, by which Satan is shamed, sin condemned, sinners saved; the un|godly justified, and ungodliness destroyed; iniquity for|given, and full vengeance taken on our inventions; in a way, by which our redemption is all of mercy, and all of justice; all of merit, and all of grace. O sweet myste|ry! beyond archangels comprehensive ken!

8. It may be called the KISSES of Christ's mouth a 1.82. From him, its doctrines and promises proceed; and bear the stamp of his authority. How sweetly they attest his peace and reconciliation! declare and vent his love! How effectually they delight our soul! ravish our heart! and excite our affection and love to him!—Let Jesus kiss me, with one, with all the kisses of his mouth; apply one, apply all his promises to my heart, to kindle it wholly into a flame of love to himself!

9. It is called a LAW b 1.83. It is the will of a sove|reign God, proclaiming his edicts of peace and pardon. It engageth him to bestow his blessings on us; and binds and determines us to receive his grace, and obey his commands. Nor shall it ever be repealed, because Jesus hath an unchangeable priesthood. It is the law of the Spirit of life in him, as by it, the Holy Ghost, as dwelling in, sent by, and taking of the things of Christ, to shew them to us, begets, preserves, restores, increaseth, and perfects our spiritual life; secures us of, and pre|pares us for eternal life. It is the law of faith, the seed, the means, the ground and standard of our faith. It comes forth out of Zion and Jerusalem; flows from Christ as the temple and habitation of God; and from Jerusalem did its New-Testament dispensation proceed,

and spread among the Gentiles.—O may I meditate on this law, day and night; may it be better to me, than thousands of gold and silver!

10. It is called good TIDINGS of great joy a 1.84. O the necessary, the useful, the suitable, the important, the delightful, and ravishing news which it brings from heaven to sinful men! Tidings of righteousness, pardon, and acceptance, to the guilty! Tidings of purification to the polluted! of health to the diseased! of liberty to the enslaved and imprisoned! of clothing to the na|ked! of food to the hungry and starving! of light to them that sit in darkness of distress and ignorance! of riches to the poor, comfort to the mourner, peace to the traitor, life to the dead, and salvation to the lost! How often have these good news from the far country been as cold water to my thirsty and weary soul! It is called the gospel, or good tidings of God; it proceeds from him, declares his love and loveliness; promotes his honour, and brings men to him: It is called the gospel of Christ, as he is the principal preacher, the substance and end of of it, in whom all the articles of it are yea and amen to the glory of God: It is called the gospel of ministers, as they preach and publish it. It is the gospel of peace, as it proclaims the peace of God to us, and the means thereof; and reconciles our heart to him, and to one another in love. It is the gospel of salvation, as it pro|claims, brings near, offers, exhibits, and is the means of applying, the great, the everlasting salvation, to our soul. It is an everlasting gospel, as it shall be dispensed till the end of time; and its fruits shall remain for ever. It is the gospel of the kingdom of grace; and which brings men, who believe it, to the kingdom of glory.

11. It is called a MYSTERY b 1.85. O the incompre|hensible truths which it reveals! That there are three persons in one Godhead, or DIVine essence: That the Son of God was manifest in the flesh; suffered the just for the unjust, that he might bring sinners to God; died for our offences, and rose again for our justification; was exalted as a Prince and Saviour, to give us repentance and remission of sins; sent to bless us, make us the

righteousness of God in him, and dwell in our hearts by faith; that being crucified with Christ, we might live by faith on him, and have the world crucified to us, and we to the world. Is not every doctrine thereof an unsearchable deep, shown only by the Spirit of God, and which even a wise man cannot find out to perfec|tion! O the height, the depth, the length, and breadth of the love, the wisdom, and knowledge of God, inclu|ded therein! It is the mystery of godliness, which founds and promotes conformity to, and reverence of God; ho|liness in heart and life. The mystery of the kingdom, known only in the kingdom of grace and glory. Pant thou, my soul, for the fellowship of this mystery of Christ; with angels, desire to look into it.

12. It is likened to a TRUMPET a 1.86. With great skill it ought to be preached. How majestic and plea|sant its joyful sound! its agreeable declarations! How sweetly! how loud it proclaims the approaches of King Jesus to men! and their deliverance from sin and wrath by him! Of what unbounded importance are its decla|rations! and how distinct! It warns us to flee from the wrath to come; invites us to Jesus, the Saviour and great One.—Quickly may it be blown over all the earth; that such as are ready to perish, may come and worship before the Lord of hosts.

13. It is compared to RIVERS of living, and all-quickening water b 1.87; because of its freeness, fulness, purity, perpetuity, and patency to all; and for its cleansing, beautifying, protecting, refreshing, and en|riching virtue. By it Jesus begets, preserves, restores, promotes and perfects, the spiritual life of his people, and brings them to eternal life. This river proceeds from the temple, and runs by the altar of God; flows from his love, and through the blood and sacrifice of his Son. Gradually it increaseth from a bubbling drop to an unpass|able sea. Before the flood, it was very small in appear|ance; but gradually it increased by new revelations, till, in the apostolic age, it became like a river. Before Je|sus' resurrection, it was inconsiderable, in respect of its appearance in the apostolic and millennial age. It runs

into the dead sea, and valley of Shittim; spreads among dead and barren Gentile nations, and into cursed, bar|ren, and lifeless hearts. It makes every thing to live whithersoever it cometh; had, and shall have, an amazing success in quickening dead sinners, and reviving dying saints; but heals not marishy places of reprobate men. The flourishing and fruitful trees growing on the side of this river, are Jesus the tree of life, and his comely and useful saints. The multitude of fishers from Engedi even unto Eneglaim, and the multitude of fishes caught by them in the dead sea, when this river hath run into it, are mi|nisters preaching, and multitudes hearing and receiving the gospel, through the world, from one end to the other. Its running both in summer and winter, implies its being constantly preached and applied, whether in times of prosperity or trouble, with the church, or any particular member thereof It maketh glad the city, the church of God, by its streams of declarations, offers, in|vitations, and influences.

14. It is a WELL, or wells of salvation a 1.88. O the depth of its doctrines and promises! Without faith, I can draw nothing from them. O their perpetual fulness of influence! of blessedness and salvation! How sweet|ly calculated to delight, refresh, nourish, restore, heal, quicken, and fructify my heart! And is not salvation their sum, their all in all?

15. The gospel is compared to a NET b 1.89. How cu|rious its frame and contexture! How base and despi+cable in the view of carnal men! What an occasion of trouble and disturbance, in the sea of this world! With what skill, care, and vigour, it must be cast and mana|ged, in the preaching of it! To what fatigue and storms, are its constant, its faithful preachers exposed! How seldom, they, at first, perceive their success in preaching it! It is the stated means of drawing sinners out of their natural and worldly state, to Jesus Christ. Fishes small and great, sinners less or greater, persons poor or rich, are caught therein. Teach thy ministers, O Jesus, to cast this net on the right side of the ship, that a mul|titude may be inclosed; it is impossible the net can

break. Quickly, my soul, shall JEHOVAH draw it to land; the mystery of God shall be finished; the gospel no more dispensed. Then shall the good fish, such men as were caught by the heart, be conveyed to the para|dise of God. These, who were only caught by a heady illumination, and outward profession, shall be cast into endless fire.

16. It is compared to a GRAIN of mustard-seed, which grows up into a very large stalk a 1.90. At first, its disco|very and dispensation were small and despised; but it hath, or will, overspread the whole earth. To what mul|titudes is it the means of refreshing and comfort! What numbers shall profess subjection to it! How increasing its influence in our heart! At first, perhaps scarce dis|cernible, it quickly fills the whole. What multitudes of graces are refreshed! What good works are brought forth, under the overshadowing influence thereof!

17. It is compared to LEAVEN b 1.91. However un|pleasant and despicable it be to carnal men; yet being inlaid in the world, it continueth to spread its influence, till the whole earth be filled with the knowledge of the Lord. Being inlaid in mens heart, it spreads its virtue, enlightening the mind, purifying the conscience, re|newing the will, softening the heart, inflaming the af|fections, and fixing the memory, till the whole be there|by sanctified.

18. It is compared to LIGHT, and a GLASS c 1.92. What ravishing, though imperfect views of JEHOVAH, in his greatness and love; of Jesus in his comeliness, office, relations, righteousness, power, and grace, do we here obtain! What prospect of life and immortality! We look not at the things which are seen, which are tem|poral; but at the things which are not seen, which are eternal; we see, that henceforth is laid up for us a crown of righteousness; that we shall awake with Jesus' likeness; and shall be for ever with, and like him; for we shall see him as he is.

19. It resembles the TREASURE hid in the field d 1.93. How inestimably precious, containing all exceeding great and precious promises, comprehending all inesti|mable

benefits, all the unsearchable riches of Christ! When possessed, how it enricheth, felicitates, ennobles, and emboldens towards God! encourageth and enables to resist wicked lusts, angels, and men! In the field of inspiration it lieth hid, and must be digged up by care|ful search, meditation, and prayer. And for its sake, are the oracles of Heaven worth ten thousand worlds to my heart.

20. It resembles CHAINS OF GOLD, ROWS OF JEWELS, BORDERS OF GOLD, and STUDS OF SILVER a 1.94. How well connected! how comely, precious, firm, durable, enriching, and adorning, are its doctrines and promises to the scripture and church; and to every true member thereof! How they strengthen and adorn the neck of my faith! render my cheeks, my countenance, my blush|ing graces, beautiful and comely! and make my con|versation-garments, shew splendid and glorious!

21. It is compared to SHOES b 1.95. It supports our soul, our grace, our walk; influenceth our affections; marks our liberty, and our royal greatness. The more fixed we be in the faith thereof, the more pleasantly, safely, and swiftly, we proceed in our spiritual journey; and tread Satan, the old serpent, and his agents, under our feet.

22. Its leading truths resemble a FOUNDATION c 1.96. Being fixed on the testimony of God, Father, Son and Holy Ghost, it is impossible that they can sink or fall. How gloriously they support and embellish the whole remaining oracles of God! And on them build my soul; build, you saints, your whole hopes of eternal felicity.

CHAP. V. Metaphors respecting the gospel-dispensation, and or|dinances thereof.

Metaphors respecting the gospel-dispensation.

1. THE dispensation of God's grace, especially under the New Testament, is called the KING|DOM OF GOD; the KINGDOM OF HEAVEN a 1.97. O the majestic sovereignty, state, and royalty of God therein manifested! O its beautiful order, strength, and dura|tion! and the honourable privileges therein conferred! What multitudes are thereby connected, and united un|der Jesus their head! God is the deviser, the establisher, the manager, and his glory the end of it. It is heaven|ly in its origin; it resembles heaven in holiness, come|liness, and order; and prepares men for entrance into the heavenly inheritance of the saints in light. The New Testament dispensation is more God-like and heavenly than the Old; holiness is the universal law of the house; and its privileges are more spiritual and sanctifying.

2. The gospel dispensation in the apostolic age is re|presented as a MARRIAGE-DINNER; and that chiefly in the glorious Millennium, is called the MARRIAGE SUPPER of the Lamb b 1.98. The former is indeed towards the end of time, but nearer its middle than the other, which shall but take place before the last judgment. God hath killed his oxen and satlings; hath slain his own Son, to he our provision; hath prepared all possible blessings; and invites every sort of sinners to espouse his Son, and accept of his fulness. From trifling and carnal motives, the Jews, when first invited, refused to receive this mer|cy and favour; For this they were excluded from the church, and the ordinances thereof; themselves massac|red by the murdering Romans, and by one another; and their city burnt with fire. But thrice happy! God extended his invitations to the destitute, the wicked, and infamous Gentiles, in whatsoever city or nation they are found! O now our rich provision! our amazing

joy and happiness! our honourable fellowship with God, Father, Son, and Holy Ghost; with angels, ancient patriarchs, and eminent saints, while the Jewish chil|dren of the kingdom are cast out! How fitly our enter|tainment prepareth us for our work in the end of the world! qualifieth us to lie down in our dusty beds of the grave! and to enter into our eternal rest! How great JEHOVAH's earnestness to have his house filled with de|stitute sinners! Upon his invitations what multitudes have entered, and yet there is room. By setting before us the sinfulness and misery of our natural state, Jesus' excellency, ability, and readiness to save, and using eve|ry method to persuade our conscience, he requires his ministerial servants to compel us to come in, that his house may be filled. But dreadful shall be our endless misery, if we live in his church, without putting on his Son, as our righteousness and sanctification!

3. It is represented as the letting out of a vineyard to husbandmen a 1.99. In the ceremonial form thereof, God gave it to the Jews, and sent his prophets to demand, that they should give him the glory due to his name; these being injuriously maltreated, he sent his Son, whom, it might have been expected, they would reverence and regard; but they murdered him, that they might live as they listed. For these things God miserably destroy|ed the Jewish nation, and gave the gospel to the Gen|tiles, that they might bring forth fruits of good works, answerable to it.

4. It is compared to the hiring of labourers at differ|ent hours, to work in a vineyard, and giving all equal wages b 1.100. In the morning of the patriarchal, in the noon-tide of the ceremonial, at the ninth hour of the apostolic age, in the eleventh hour of the future Millen|nium, or thousand years reign of the saints, multitudes are DIVinely invited, and brought to Christ, and to his work in the church. Nor shall the eternal blessedness of the former exceed that of the latter. Murmur not, ye Jews, who bore the burden of eremonial rites, and the heat of laborious service; murmur not, ye primitive Christi|ans, who bore the burden of troublesome work, and the heat of scorching persecution; may not JEHOVAH do with

his own as he pleaseth? Is not the whole reward of so|vereign grace? Let not your eye be evil, because his is good. In the early morning of life, are not some; in its middle or noon are not others; in its evening of old age, are not others, though more rarely, called and drawn to Christ? May not a sovereign God impart to all an equal share of his endless bliss; his gracious reward?

5. It is compared to a great man's giving pounds or talents to his servants, as he departs to a far country, that they may occupy till he return, call them to an ac|count, and render them rewards, according to their re|spective improvement a 1.101. Ascending up on high, to receive for himself a kingdom, Jesus committed to men, the precious and useful pounds and talents of DIVine scrip|tures, of gospel ordinances, of manifold opportunities of grace and happiness, of holy offices, gifts, and gra|ces; to some in a greater, to others in a lesser degree. These he requires them to improve, alway abounding in the work of the Lord. At the end, he will come, and reckon with them. Such as having real grace, have improven their talents, shall be highly and proportion|ally rewarded with everlasting honour and joy. Such as, having no real grace, through hard thoughts of Je|sus, have not improved their gifts, offices, and oppor|tunities, shall be self-condemned, and cast into endless misery.

6. In the end of the world, it is like to the calling of wise and foolish virgins to meet the Bridegroom b 1.102. Though, church-members be like virgins in outward purity, in blamelessness of life, and soundness of princi|ple, and in apparent modesty, and self-denial; yet alas how many of them are not wise unto salvation! What multitudes foolishly name the name of Christ, without receiving him into their heart! At the end of time, how dreadful shall be the sloth and security, of both saints and hypocrites! Ere they are aware, Christ shall sum|mon them to judgment. Happy then, those, who have oil of true grace, attending their lamps of profession! their glory shall be brightness; their lamps trimmed; their grace perfected; and themselves shall enter into

immediate and everlasting fellowship with Christ! but oh unhappy these, who have lamps, but no saving grace! None can then be given them; no creature shall be able or willing to help them. They shall be irreversibly ex|cluded from the fellowship of Christ; and shut up in everlasting torments, where there shall be weeping, wailing, and gnashing of teeth.

7. The gospel-state of the New-Testament church is represented as a REST a 1.103. How fully is our free and complete justification through the blood of Jesus therein displayed! and how powerfully applied! how happily we are therein liberated from that servile frame of spirit, which was so common to the Jews, in their worship! The yoke of troublesome ceremonies is no more impo|sed; nor is our conscience burdened or perplexed, con|cerning the punctual observance thereof. But the spi|ritual and easy institutions of the gospel, attended with gracious freedom, strength, and assistance, are come in their room. Blessed rest of heaven! blessed form of wor|ship, never to be changed in time, and wherein JEHO|VAH manifests his rest in Christ, and in his love to|wards us!

II. Metaphors respecting gospel-ordinances.

1. GOSPEL ORDINANCES resemble a woman's BREASTS b 1.104. They are of two kinds; ordinary and sealing: and these last are now two; baptism and the Lord's supper. How delightfully they adorn the church; and nourish her true children, to everlasting life, with the sincere milk of God's word! How delight|fully, during the night of time, Jesus lieth between, and is found in them!

2. They resemble TWIN ROES feeding among the li|lies c 1.105. How harmonious! how well connected! how comely, pleasant, and pure! how opposite and ruining to the old serpent, and his agents! and how often at|tacked and wrathfully injured by them! How delightful|ly maintained! and as it were sed among the promises, and doctrines of the glorious gospel!—And thine it is,

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O Lily of the valley, and thy lilies among thorns, with pleasure to feed therein.

3. They resemble CHARIOTS; LITTERS; and HOR|SES a 1.106. In a swift, majestic, and glorious manner, Jesus therein approacheth to our heart; and triumphant|ly rides through, and appears in the world. And by them he easily and honourably transports his chosen people through it, to their better, their heavenly coun|try.

4. They resemble MANDRAKES, or DUDAIM b 1.107. How savoury, medicinal, cooling, and refreshing to our soul! How comely and delightful to our spiritual eye! How effectually they enkindle our love to Jesus and his people! and render us fruitful in good works! Yet alas! how many, by means thereof, lull themselves into such spiritual sleep, as nothing but the flames of hell can awaken them!

5. They resemble SPIKENARD c 1.108. However low and contemptible they seem to carnal men; yet to saints how precious, fragrant, and useful! How they warm our heart, comfort our soul, strengthen our appetite, and cheer our spirit! And truly, O King of kings, it is thy sitting with me at thy table, in intimate fellowship, that makes this spikenard send forth its smell, and refresh my soul!

6. They resemble WATERS; and WELLS of salva|tion d 1.109. How easy, unhampered, and free is my ac|cess to them! How effectually, by them, Jesus purifies my conscience, and nourisheth my heart! refresheth all my inward powers! cools my lust! and satiates my de|sire! When I am enabled to enter into their spirit, would I, for ten thousand worlds, forsake their cold-flow|ing waters, which come from another place?

7. They are compared to MOUNTAINS and HILLS e 1.110. How hard to ascend them aright! In them, how wide is our prospect of eternal things! How they exalt us above the grovelling world! and bring us to the con|fines of heaven! What noble shadows and wells of spi|ritual refreshment we find in them! What a glorious

forest, Christ the tree of life, and his unnumbered trees of righteousness growing up under his shadow! What blessed river of JEHOVAH and his love, of Jesus and his blood, and of the DIVine Spirit and his influences, that makes glad the city of our God!—What pleasant and wholesome air of DIVine breathings! What rich pasture for Jesus' chosen flock is here to be found! What need, carefully to descend from them to worldly concerns, lest we fall, stumble, and be broken, snared, and taken! They are mountains of myrrh, and hills of frankincense. What fragrant, medicinal, quickening, and refreshful truths, and breathings of heaven, we there enjoy! But take heed, my soul, even there the serpents lurk. How often you corruptions, you fiends, have I seen you! have I felt your deadly influence, at the very top! in the highest ordinance, and in the best frame! But when felt I these mountains drop with new wine, ever fresh, redeem|ing love; and these hills flow with milk, of heart-warm|ing and restoring grace; and these channels flow with the water of life, and the fountain come out of the house of the Lord, and water the valley of Shittim;—water my debased, earthly, barren heart?

8. They may be called the PATHS of Christ's flock a 1.111. In them the saints, as they have access, walk with plea|sure and progress towards the heavenly country.

9. They are likened to SHEPHERDS TENTS b 1.112. In their outward appearance, they are but coarse and de|spicable. They are easily removed from place to place; they are only calculated for the wilderness of this world; and to them, ye ministers of Christ, ought constantly to attend.

10. They are represented as the COURTS; the HOUSE; the TEMPLE; TABERNACLE; and ALTAR of God c 1.113. There his glory is seen, his presence enjoyed, and his benefits conferred, through Christ, as crucified for us; and in them we offer ourselves spiritual sacrifices to him.

11. They are called STREETS and BROAD WAYS d 1.114 At the infinite expence of Heaven, they are prepared for men. How carefully to be kept pure and entire! How beautiful and straight! How useful to lead us to

the palace of the mighty King! And what multitudes have free access to walk and trade therein!

12. They are represented as TOWERS a 1.115. How high and heavenly! How strong and useful for assisting the saints to defend themselves against sin, Satan, and the world! How richly furnished with all spiritual armour!

13. They are likened to CHAMBERS b 1.116. Here Christ and his people dwell together. Here they rest, and are refreshed; here he secures and defends them. Here he comes to, and is familiar with them; manifests himself, and makes known the secrets of his covenant. Here they secretly pour out their hearts; worship the Lord of hosts; eat meat which the world knows not of; and labour not in vain in the Lord.

14. They are called a BANQUETING-HOUSE, or HOUSE OF WINE c 1.117. What rich stores of everlasting love, and DIVine consolations, are contained in them! And how often therein, are the saints refreshed and ravished with the fulness of God!

15. They resemble RAFTERS of fir d 1.118. How straight, comely, and self consistent! How heaven-pointed, per|manent, flourishing and refreshful! How usefully and delightfully they support and connect the church, and establish her true members, in their most holy faith, and their gospel-conversation!

16. They may be compared to GALLERIES. e 1.119. Are they not the pleasant, the magnificent, lightsome, and lofty means, in which King Jesus walks, and converseth with his people? is held in their spiritual embrace? and feasts them on his infinite fulness?

17. But the word rendered galleries and rafters, sig|nifies also WATERING-TROUGHS f 1.120, to which gospel-ordinances may be compared, because therein Jesus wa|ters and refresheth his followers, his flock, with his wa|ter of life, drawn from the deeps of his everlasting love.—So, Lord, evermore refresh my soul.

18. They are represented as MARKET-PLACES at the WATER; as PLACES OF CONCOURSE; as GATES; and DOORS g 1.121. In them Jesus stands and invites multi|tudes

of sinful men to receive his benefits. In them he distributes his prepared goodness to the poor, sells with|out money and without price. In them we are to wait for him; and, by them, we enter into fellowship with him, and go into the heavenly mansions.

19. They are compared to WINDOWS and LAT|TICES a 1.122. By them the church is beautified, enlight|ened, and refreshed. In them we enjoy the light of life, which cometh from above; obtain the prospect of spiritual and eternal things; and are refreshed by the north and south breezes of the Holy Ghost.

20. They are compared to KEYS b 1.123. By a proper use of Christ's doctrine, discipline, and government, the church, nay, heaven itself, is ministerially opened to, or shut against, the sons of men.

21. They resemble a GREEN and well-GUARDED BED c 1.124. Being surrounded by DIVine perfections, and holy angels; attended by saithful ministers, what safe and sweet rest and fellowship with Christ may we enjoy in them! O how our hearts are warmed with his love! How we recruit our strength! and renew our youth even as the eagles! How sweetly we enjoy the sleep of God's beloved! do cease from our sins, our self-righteousness, and worldly labour! and are rendered fruitful to God in the works of holiness!

22. They are compared to a TABLE d 1.125. To display his munisicence, Jesus framed them; and furnisheth them with all the blessings of his new covenant. With de|light and pleasure, he continues ever present in them, to meet with, speak to, and feast his people with his flesh and blood. Truly, that which is set on it is full of fatness. For in this mount, on this table, doth the Lord of hosts make for all people, saints and sinners, Jews and Gentiles, a feast of fat things, full of marrow, of wines on the lees well refined; JEHOVAH, in all his fulness and love; Jesus, in his person, offices, righ|teousness, and grace; and the blessed Spirit in all his characters, operations, and influences.—Lord, may this table never become our trap; let never DIVine or|dinances tend to the hardening of our heart.

23. They resemble ROWS of JEWELS on the cheek a 1.126. How mysterious their order, and DIVine their connec|tion! How they adorn the church's outward form! and make the saint's face to shine!

24. They resemble CHAINS OF GOLD about the neck b 1.127. How precious, durable, and firmly, connected! How closely they adhere to, and illucidate the scripture! warm, support, and protect our faith!

25. They resemble BORDERS OF GOLD, with STUDS of SILVER c 1.128. How precious all! but some more im|portant than others! How comely and durable! How enriching to the saints, and ornamental to the church! How attended by, and productive of, well-tried, ho|nourable, and precious gifts and graces!

26. They are represented as a DIGGING and DUNG|ING about sinful men d 1.129. Being attended with con|vincing providences and influences, they import and manifest the most astonishing patience, pains, and care, of the Most High towards men; and render us inexcu|sable, if, notwithstanding, we continue in our spiritual barrenness.

27. Gospel truths and ordinances are represented as a TRUST committed to men e 1.130. How solemnly! How DIVinely, and with proper gifts attending, are they com|mitted and entrusted to ministers and private Christians, that they may be preserved pure and entire, from gene|ration to generation! And at the peril of our honour and life, do we betray or lose any of them.

CHAP. VI. Metaphors respecting God's favour, and the saving benefits flowing from it, which are manifested and conveyed through the new covenant, the gospel, and the ordinances of it, to men.

1. Metaphors respecting God's favour.

1. GOD's free favour and grace is compared to a KING a 1.131. Where sin reigned unto death, it reigns through righteousness unto eternal life by Jesus Christ. With what amazing glory and sovereignty, it acts; and doth whatsoever it pleaseth! Every DIVine person, perfection, purpose, and providence, concurs to promote its honour. Every creature is employed to ad|vance its designs. It conquers every foe; subdues to it|self every chosen sinner of mankind; rules with absolute dominion in every saint; and receives from him a tri|bute of endless praise.

2. It is likened to an overflowing SEA or RIVER b 1.132. O its height, depth, length, and breadth! It passeth knowledge. It reacheth from eternity to eternity; from hell to heaven! It bears down all opposition; washeth away every stain; covers every mountain of guilt and misery; spreads into every person, power, and con|cern, of an elect world, and maketh glad the whole city of our God.—Blessed river! boundless ocean! be thou the sole source of my happiness. Let all my well-springs of promises and ordinances be in thee; and cause eve|ry thing whithersoever thou comest, even my dead heart, to live.

II. Metaphors respecting the change of our state.

1. The change of our state is represented as a CALL|ING c 1.133. By Jesus' gospel-invitation, we are therein

powerfully called, and drawn from Satan to God; from darkness and ignorance to God's marvellous light; from sin to purity and holiness; from misery to happiness; from earth to heaven; in fine, from the fellowship of the law, and our lusts, to the fellowship of God's Son.—Arise, my soul, the Master is come, and calleth for thee.

2. The change of our state is represented as Christ's SEEKING and FINDING us out a 1.134. With amazing love, care, and skill, he pursueth us by his word and provi|dence. By his servants, he sends forth his word, that, in various forms and expressions suiting every case, it may run speedily; and, through the Spirit, hit our par|ticular condition, touch our conscience, and draw our heart. Having thus apprehended us, he brings us to his presence, instates us in his favour, and restores to us the felicity and usefulness of which sin had deprived us.—Lord, when I know not were to find myself, do thou seek and find me.

3. It is called a MARRIAGE, or ESPOUSALS b 1.135. In consequence of our Redeemer's preparing himself for us, by undertaking our cause, assuming our nature, clo|thing himself with wedding robes of finished righteous|ness, fulfilled in our stead; in consequence of his pre|paring a place for us, by blood and intercession; and of his wooing us by the word of his gospel, he, in the predestinated moment of power, and his time of love, breaks our natural union and affection to the broken law; to Satan and our corrupt inclinations; and by his Spi|rit enters and dwells in our heart; and enableth us to accept of him, as our only, our everlasting husband. As such, he hath fellowship with us in bearing our guilt; and in our infirmities and afflictions; in our grace and exercise; and we with him in his righteousness, strength honour, and work. Mutually he and we dwell with, esteem, love, desire, delight in, rejoice over, and mani|fest our mind one to another.—O blessed marriage! the joy of Jesus, and of my soul.

4. It is represented as an IMPLANTING or INGRAET|ING c 1.136. It is by the amazing patience and labour of God, we are cut off from the stock of the fallen Adam; are closely united to, rooted and grounded in Christ;

made partakers of his death and resurrection; and so revive, and bring forth fruit unto God.—Here being planted, O my soul, thou shalt cast forth thy roots as Lebanon.

5. It is represented as a CONQUEST a 1.137. Finding us the subjects of the law, and of Satan, the world, and our lusts, filled with rage and enmity against him and his people, Jesus Christ, with infinite power, wis|dom, and patience, attacks our soul with the sword of his Spirit,—his word; fastens in us the arrows of con|vincing and heart-drawing influences; slays our enmi|ty, by his powerful promises and bleeding love; constrains us to yield our souls, take his easy yoke upon us, and consent to be his willing, affectionate, and obedient sub|jects.—So, Lord Jesus, conquer multitudes; conquer me.

6. It is represented as a LIBERATION b 1.138. Finding us in a most wretched, shameful, and slavish captivity, to Satan and our sinful corruption, and in the unclean, unwholesome, unhappy, cold, dark, disgraceful, and confining prison of our natural state; Jesus powerfully overthroweth the dominion of our enslavers in us; loo|seth the chains of our guilt, by the application of his all pardoning blood; breaks the fetters of our lust, ig|norance, and enmity, by the power of his grace; and bestows on us the most glorious freedom, honour, and rest.—Out of prison, I come to reign.

7. It is represented as a DEATH c 1.139. Herein we partake of the influence of Jesus' death. Our old man receives his mortal wound, of which he afterward dieth daily. In it our hopes of happiness by our own works, our relation and love to the law as a covenant, our uni|versal study to serve it, our superlative regard to sinful and earthly things, painfully expire.—So may I die, that I may live unto God.

8. It is represented as a BURIAL d 1.140. In it, we par|take of the virtue of Jesus' death and burial; and are conformed to him. We commence God's hidden ones, whose glory doth not appear; and are rendered con|temptible

and disagreeable to carnal and worldly men, Sweetly we rest from sin; and self-righteousness; from the overwhelming terrors of the law; of death and hell; and from every sting of trouble and adversity.—So let me be buried with Christ; so come, my soul, and see the place where the Lord lay.

9. It is called a RESURRECTION a 1.141. Being by na|ture in the most earthly, withered, dry, lifeless, and lothsome condition, Jesus, by his Spirit of life, quick|eneth us; causeth us to pass from death to life; brings us from our graves of condemnation and lust; clothes us with the white robes of his righteousness and grace; and qualifieth us to work and walk with God, angels, and good men.—So let a poor sleeper in the dust, a|wake and sing.

10. It is called a CREATION b 1.142. Unassisted by any creature, Jesus, by his almighty power and word, forms the ever-abiding structure of grace, the new crea|ture, out of nothing. His work he commenceth in the forming of spiritual light and knowledge. Daily he adds new ornaments thereto, till, against the Sab|bath of eternal rest, it be fully perfected.—So, Lord, create in me a clean heart, and renew a right spirit with|in me.

11. It is called a RENEWING of the Holy Ghost c 1.143. Therein God forms a new creature, directly opposite to our indwelling corruptions, of ignorance, unbelief, en|mity, and the like; makes all things new. He fur|nisheth our mind with new light, thoughts, and designs. He imparts to our conscience, purity, penetration, softness, tenderness, activity. He bestoweth on our will, new inclinations and desires. He sets our affec|tions on new, spiritual, and heavenly objects. He fixeth in our memory new treasures of DIVine truths and gra|cious experience. In fine, he giveth us a new heart; and makes his new Spirit to dwell within us. By his grace he disposeth us to relish and choose new compa|nions; and to lead a new, holy, humble, self-denied conversation, of charity and love, out of a pure consci|ence, and from faith unfeigned.

12. It is represented as a SECOND, a HEAVENLY BIRTH a 1.144. Of the incorruptible seed of his word and grace, Jesus, our spiritual Father, begets us again to a lively hope. Curiously and wonderfully, we are con|formed to his image! Without our preparation or as|fistance, there is formed a marvellous contexture of grace, a new man. We are made partakers of a DIVine and heavenly nature. By his painful sorrow and suf|fering, by ministers painful labours, and with our own painful experience, we are born and brought into the new, the heavenly world, of a new-covenant state, and become related to God, angels, and saints.

13. It is called a CIRCUMCISION, not of the flesh, but of the heart b 1.145. Therein God, by his word and Spi|rit, sharply pricks and wounds our heart and conscience; exposeth to us our spiritual nakedness and guilt; cuts off the reigning power of indwelling corruption; pre|vents our after pollution; manifests and confirms our interest in his covenant; and gives us a constant and a|biding mark of our relation to him. And without it, we are exposed to endless destruction.

14. It is called BAPTISM c 1.146. Therein we are graciously received into covenant with God, and enti|tled to the privileges of his people. Therein, washed in Jesus' blood, and purified by the influence of his Spirit, we solemnly receive God, Father, Son, and Holy Ghost, as our Parent, Saviour, Sanctifier, and all in all; and cheerfully dedicate ourselves to his ser|vice.—My soul, hath Jesus baptized me with the holy Spirit, and with his fiery and sin-purifying influence?

15. It is called a TURNING or CONVERSION d 1.147. Therein we are DIVinely turned from the paths of hell to the ways of heaven; from darkness to light; from guilt to righteousness; from sin to holiness; from slavery to freedom; from poverty to wealth; from rebellion and enmity, to favour, acceptance, and intimate friendship with God; from distance to nearness; from sinful sick|ness and weakness, to spiritual foundness and strength. So turn me, Lord, and I shall be turned.

16. It is called a TRANSLATION into the kingdom of

God's dear Son a 1.148. By his grace Jesus lays hold upon us; bears us in the arms of his power and love; carries us into a new-covenant state; in which we are only subject to him, and not to the broken law, raging de|vil, or reigning lusts.

17. The work of grace in mens heart is called the KINGDOM OF GOD b 1.149. In the day of his power, Jesus invades and enters our heart; by his word and Spirit, he overthrows the strong holds of inherent corruption; overturns the reigning power of Satan and our lusts; conquers every faculty of our soul; fixeth his palace and throne, and writes his law in our inward parts; erects the judicature of a purged, enlightened, and tender conscience: he entitleth us to all his fulness and trea|sure; enters us into league with his omnipotent perfec|tions, mighty angels, and useful creatures on earth. Storing our inward powers with his DIVine armour, he disposeth and enableth us to wage war with sin, Satan, and the world. Thrice blessed kingdom, consisting not in meat and drink; but in righteousness, peace, and joy in the Holy Ghost!—Thrice happy and honoured is my soul, if this kingdom, that cannot be removed, be within me!

18. The change of family herein is called ADOP|TION c 1.150. Finding us children of the devil, and heirs of wrath, God, in infinite mercy and kindness, puts us among his children of angels and saints; and giveth us an undoubted and everlasting title to all the privileges of sonship. His name he puts upon us; his Spirit in us; and his image on us. His angels he appoints to guard, and his ministers to inspect and instruct us. Our prayers he hears, our requests he grants, and allows us familiar boldness and intimacy with him. He teacheth, directs, feeds, clothes, arms, protects, comforts, and cor|rects us. Irreversibly he bequeaths to us the everlasting, the pleasant land, and goodly heritage of the hosts of na|tions, the whole fulness of God. O astonishing! when guilt, pollution, and enmity, might have justly provo|ked his endless detestation, he said to my soul, Thou hast spoken and done evil things as thou couldst; wilt thou not

front this time cry unto me, My Father, thou art the guide of my youth? When, as an infernal fiend, I replied, What have I to do with thee? Art thou come to torment me before the time? powerfully he rejoined, Thou SHALT call me my Father, and SHALT NOT turn away from me. I WILL be to him a Father, and he SHALL be to me a son. How could my enmity, my inward rock, with|stand such melting love!—Straight all my powers cried out, My Father; my Guide; my God; my ALL.

19. Our new covenant state is called a REST a 1.151. Here, in Jesus' blood, as the means of protecting our soul, and appeasing our conscience; in his power, as an antidote against every fear and danger; in his love and loveliness, as the all-satisfying object of our desire; in his faithful promise, as our infallible security for glory, honour, immortality, eternal life; we rest safe from eve|ry wrathful event and enemy. There is no condemna|tion to us. No evil can befal us. God and his crea|tures are in a covenant of peace with us. In this hap|py state too we rest from slavish service to the broken law; and from our sinful fulfilment of the lusts of the flesh and of the mind.

III. Metaphors respecting the pardon of sin.

1. Pardon of sin, which is often put for the whole of our justification, is represented as God's being merciful to our unrighteousness b 1.152. It is entirely of his free, rich, and sovereign grace and mercy, that he doth not avenge, but forgive our unrighteousness of heart or life. O grace, grace unto it!

2. It is represented as a COVERING of sin c 1.153. By the imputation of Jesus' righteousness for our robe, our guilt is so hid and covered, as no more to expose us to God's revenging wrath; nor can it justly annoy our conscience with legal horror.

3. It is called a REMISSION or FORGIVENESS d 1.154. Therein God most fully acquits us of the charge of our crimes; secures us against the avenging and wrathful

punishment thereof; and removes every legal bar, that obstructs our hope, our happiness, or comfort.

4. It is represented as God's NOT REMEMBERING our sin a 1.155. Having pardoned it, Gôd no more continues to charge or punish it upon us; but allows us as emi|nent friendship, familiarity, and fulness of blessings, as if we never had sinned. How often, my soul, hath he taken me into his bosom, as if I had been an innocent angel!

5. It is represented as his BLOTTING OUT of sin b 1.156. Upon the imputation of Jesus' blood to our person and conscience, our sinful debts, and the demands of satis|faction for them, are so dropt from the book of God's judicial remembrance, that neither he, nor the broken law, nor our conscience, have the least remaining ground to charge them upon us, in order to require satisfaction for them.

6. It is represented as his casting our sins behind his back, or into the deeps of the sea; and his putting and re|moving it far from us c 1.157. For when it is pardoned, he neither will, nor can charge it upon us; nor suffer any wrathful punishment to come near us. Our sins are buried the deeps of JEHOVAH'S love and Jesus' blood; nor ought fears of DIVine curses or condemnation in the least to dismay us. Jesus hath taken away the hand|writing of law-charges of guilt, as well as of ceremo|nial ordinances, that was against us, and hath nailed it to his cross, from whence it can never be loosed.

7. It is represented as a PURGING away of sin, through the sprinkling of, or washing us in clean wa|ter d 1.158. By the saving application of Jesus' infinitely pure and purifying blood, the legal guilt of our sin is completely removed from our conscience; and a suffi|cient foundation is laid for purging away its moral filth, by the Spirit of sanctification.

8. It is represented as God's making our scarlet and crimson-coloured, our hideous crimes, white as snow and wool e 1.159. By the imputation of Jesus' blood and righ|teousness,

all their terrible appearances do, as it were, evanish; and purity, peace, righteousness, and rest, suc|ceed in their room.

9. It is compared to the dispelling of a cloud, or thick cloud a 1.160. Hereby, God alone removes the guilt of our numerous, our innumerable, and frightful crimes; re|moves the ground of our gloomy apprehensions of his threatened vengeance, which, by nature, hangs over our head; gives us access to see himself in mercy, and comfort; and to obtain delightful views, and well-grounded hopes, of the heavenly glory.

10. It is represented as the giving us a white stone, with a new name written on it b 1.161; in allusion to an ancient custom of the Greeks, their voting sentences of absolution, by casting into a vessel white stones, where|on was sometimes written the name of the person absol|ved. God giveth us our sentence of pardon, in the pure, peaceable, glorious, and everlasting promise of the gospel, directly pointed and applied to our heart. Hath God done so to me? Then let me never be merciful to any iniquity; let me never cover my transgressions as Adam; let me never forgive my wicked self; let me remember my evil ways, and be ashamed and confound|ed for all that I have done; let my sin be ever before me.

IV. Metaphors respecting sanctification.

1. Sanctification is represented as a LIFE c 1.162. It is the immediate effect of Christ's living in us by his Spi|rit; it is a mysterious, pleasant, and profitable mercy, maintained by the constant, the quickening influence of Heaven, the daily application of Jesus' flesh and blood.

2. It is represented as God's WASHING us in water, and PURIFYING us in fire d 1.163. By the continued ap|plication of Jesus' word, his blood and spirit; and by manifold troubles, temptations, and persecutions, he gradually, skilfully, and powerfully purgeth out our sin|ful corruption, till we become like gold tried in the fire; whiter than snow; without spot, or wrinkle, or

any such thing.—Having these exceeding great and precious promises, O my soul, cleanse thyself from all filthiness of the flesh and spirit.

3. It is represented as God's SUBDUING our iniqui|ties a 1.164. By the application of the blood of the Lamb, by the Almighty Spirit, and the all-conquering word of his grace, applied to, and working in our heart, he gradually weakens, and puts out our inward nations of lusts, enableth our graces to tread upon them, and oc|cupy their room in our heart, our speech, and behavi|our.

V. Metaphors respecting fellowship with God.

1. Comfortable fellowship and intimacy with God in Christ, is represented as a being in his HOUSE, his CHAM|BER, or PRESENCE b 1.165. Being DIVinely drawn and ad|mitted, we therein, with secrecy and safety, enjoy emi|nent familiarity with him; are refreshed and nourished with his delicate provision; are enabled and encouraged to utter all our complaints into his bosom; and have the secrets of his covenant and promise, and sometimes of his purpose and providence, unfolded to our soul.—"O send forth thy light, and thy truth; let them lead me; let them bring me to thine holy hill; then will I go to God's altar, to God mine exceeding joy."

2. It is represented as a SEEING of God, a WALKING in his light, and having his countenance lifted upon us c 1.166. O the clear, the near, and intimate discoveries we there enjoy of his perfections, promises, relations, words, and works! With what pleasure we therein behold his ex|cellency and brightness! understand his illucidating truths, and thereby make progress in our heavenly jour|ney, causing the light of our holy conversation shine before others, that they may take knowledge of us, that we have been with Jesus!

3. It resembles a GREEN and well GUARDED BED d 1.167. O the profound rest we there enjoy, in the person, the righteousness, and love of Christ! How sweetly we cease

from our sinful, legal, and carnal labour, and delight ourselves in the embraces, the familiar discoveries of Godhead! How complete is our safety from evil! How familiarly we converse with the Most High! How melt|ing and fructifying are his influences to our heart!

4. It is called the KISSES of Christ's mouth a 1.168. By his various promises, how sweetly are his everlasting kindness, mercy, and grace, manifested to our soul! How powerfully this testifieth and assures us, that tho' he was angry, his anger is turned away, and he com|forteth us! With what delightful influence it animates and enhanceth our love to him!

5. It is compared to LIFE b 1.169. How agile, alert, and active, it renders our soul in the work of God! How pleasant! how mysterious and useful!—Life, O Jesus, lieth in thy favour; natural life is but a death, a hell, without thy presence and love. I live, if I stand fast in the Lord.

6. It is likened to INEBRIATION c 1.170. How abundant|ly we therein drink out of God's wells of salvation! drink of the wine of his loving kindness, receiving it by faith into our heart! How effectually are we thereby encouraged and strengthened! How sweetly our hearts forget their former misery, and our lips open in his praise!

7. It is a CUP OF SALVATION; a CUP RUNNING O|VER d 1.171. How delightful; how refreshing; how ra|vishing our believing views of our redemption! How transporting to possess, and know myself a possessor of that salvation, which, from eternity, employed the thoughts of God to devise it; and which comprehends the enjoyment, the endless enjoyment, of all the fulness of God!

8. It resembles an ANOINTING e 1.172. Plentifully, therein, the Holy Ghost bestows his grace, applieth his influence, and renders us fresh, comely, alert, and ac|tive, in our spiritual warfare and work.—O to have an unction from the Holy One, that I may know and do all things!

9. It is compared to a SEALING f 1.173. Therein the

blessed Spirit of all grace impresseth his image on our heart; sets us aside from the world to his service; and consirms to us our hopes of everlasting salvation. Jesus sets me as a seal upon his heart, and as a seal upon his arm. O happy they, who, after they have believed, are thus sealed with the holy Spirit of promise!

10. It is represented as a SITTING under Christ's sha|dow, and FEASTING on his sruit;—a SUPPING together with his Father and him a 1.174. Being protected and re|freshed by Jesus' power, righteousness, and love, we thereby, in sweet familiarity with DIVine persons, with pleasure and joy, believe and acquiesce in the glory to God; and abundantly embrace the peace on earth, good|will to men, and rich fulness of grace and glory, which he, by his mediation, purchased and precured for us.

11. Earnest desire after this fellowship with Christ and the inward comfort flowing from it, are represented as a LOVE-SICKNESS b 1.175. In the first, what a painful pressure of mind; a trouble, a sinking of heart; a burn|ing desire after Christ; a detestation of all wordly things, that offer a shadowy comfort, is occasioned by his absence! In the last, what a ravishment, a transport, an inward burning of love to a Redeemer, is produced by his presence!—When I deeply taste a Saviour's love, when I lie basking in his warming rays, how am I ra|vished with joy! how sick! how overcharged with bliss! how all inflamed with love DIVine!—How I detest the sweets of earth!—Get hence, you ministers of darkness, you enjoyments of sense, you polluted pleasures of sin; my soul abhors your dainty meats.—Get hence, thou body of sin and death, thou hated clog of error, guilt, and corruption.—Get hence, thou mortal life, thou cir|cle of repeated woes, vanities, and vexations of spirit, where, since sin and folly entered, happiness was never seen.—Ye flowery varieties of earth, ye spark|ling glories of the sky, now let me shut mine eyes on you, and open them on brighter!—O far bright|er seenes!—On God! my GOD! my JOY! my LIFE! my LOVER! and my ALL!—How delightfully my thoughts, with reason, rave on my loving, dying,

living Lord! Beyond creation's utmost line, how fast! how far, my wishes fly! O how my heart languisheth for the habitation, the embrace, the bosom, of the Most High! How she longs to behold my almighty Lover, in all his pomp of majesty, and bloom of beauty! How she pants for the FAIR ORIGINAL of all that is lovely! for beauty yet unknown! for intellectual pleasure yet untasted!—By what almighty; what enrapturing at|traction he now draws my heart! How Jesus' lovely form meets every thought! fills every view! Beside him, I behold nothing; beyond him, I desire nothing. O sweet burning thirst, to be quenched by nothing but the unfathomed ocean of a fully enjoyed God of love! Is this my sickness? what then that endless health above! To this, swift be my passage, short my road: Let me but shut my eyes, and see my God.

CHAP. VII. Metaphors respecting saving grace, as inherent in, and exercised by us.

I. Metaphors respecting grace, as a general principle.

1. THE inward principle, or implanted habit of grace, is called the SPIRIT a 1.176. It is formed by, and resembleth the Spirit of God. It resides in the whole soul, in all the spiritual powers of man; and it disposeth to mind, savour, delight, and labour in spiri|tual things.

2. It is called a MAN b 1.177, for its glorious dignity, its marvellous contexture, its eminent prudence and sa|gacity. It spreads through our whole man, soul, body, and spirit. It hath what answers to the distinguished parts and powers of a human body, and faculties of the human soul. Hope, that mounting grace, is its head as Carmel, or crimson; spiritual thoughts and good

works are the hairs growing thereon. Faith and spiri|tual knowledge are its eyes, by which we see the Son, and his invisible realities; see ourselves in our vileness, and the world in its vanity, and bring forth tears of godly sorrow, and melting of heart: and its ears, by which we hear Jesus' voice, and discern it from the voice of a stranger: and its nose, to smell the savour of his good ointments, and sagaciously to prescent the approach of spiritual foes; and to discover the inward frame of our heart. Humility and self denial are its blushing and beautiful cheeks. Faith, by which we taste that the Lord is gracious, handle the word of life, receive Jesus as the gift of God, are joined to him, and feed upon him, as the bread of life, and nourishment of our soul, is its mouth, hand, and neck. Affectionate desires towards God, are its lips and breath. Be|lieving embracements, ardent affection and desires, are its bosom and breasts. Love and compassion are its belly, bowels, and heart; spiritual strength, resignation, and patience, are its back. Holy principles, and a gospel-conversation, are its thighs, legs, and feet. See Book I. ch. VII. No 5. It is called a new man. It was not originally in our heart; all things pertaining to it are new, directly opposite to the old man of indwelling cor|ruption; a new heart, a new spirit, new light, life, liberty, new love, affection, memory, and conversation. It is called the inner-man of the heart; for though it produce an outward holy profession and practice, it chiefly and formally consists in the frame, temper, and disposition of our heart, our understanding, conscience, will, and affections. It is called an hidden man; it is hidden from Satan, that he cannot destroy it; from the world, that they cannot understand it; from other saints, that they cannot certainly discern it. When we walk in spiritual darkness, and are deprived of the shining of God's countenance, we ourselves can scarce|ly observe it. And how safely is it laid up, sealed and secured in Christ!

3. It is represented as an ARMED WARRIOUR a 1.178. Dreadless of danger, secure against death, it continually seeks the ruin of,—and by earnest desire after holiness,

by warm opposition of inward lust, by resistance of temptation, and study of disconformity to carnal men, it fights against sin, Satan, and the world. It is armed with the girdle of DIVine truth, which being applied to the heart, renders it strong and active; with the girdle of inward truth and sincerity of soul, which girds up the loins of the mind, and makes it candid and sober; with the breast plate of imputed righteousness, which repels the horrid accusations of Satan, secures from condem|nation and death; and of faith and love, which render our soul couragious and safe. Armed with the shoes of gospel-truth, a firm establishment in the principles of which, qualifies to run alertly, regularly, and fear|lessly, in the field of spiritual warfare: with the shining, solid, and impenetrable shield of faith, especially of the DIVine persections, as embraced and improven by saith, to defend the whole man, and to repel and return on Satan himself, his fiery, fearful, swift, flying, and dan|gerous darts of seduction: with the helmet of salvation, and hope thereof, to ward off deadly, stupifying, and confounding blows of temptation or trouble. Armed with the mail-coat, and armour of universal holiness and righteousness, on the right hand, and on the left, to damp the heart of every opposer: with the artillery of all prayer and dependence on God, and with the sword of the Spirit, which is the word of God, by which our con|science is convinced; our corruptions wounded; temp|tations, errors, and heresies, solidly refuted and ruined.

4. It is represented as a DIVINE NATURE, and image of God a 1.179. By him it is conferred on, and produced in us; and by it we are permanently conformed to him in every imitable perfection, in knowledge, wisdom, power, holiness, justice, goodness, and truth; are in|clined to live on him as our portion, with him as our friend, and to him as our last end. O when shall I be perfect as my Father, which is in heaven, is perfect! When shall I be like him, by seeing him as he is!

5. It is called an HEART b 1.180. It is the residence of Christ and his Spirit, as the life of our soul. In its several graces of knowledge, faith, love, repentance, it answers to, and fills the several powers of our soul.

6. It is called an HEART OF FLESH; fleshly table of the heart a 1.181. How softened by the love! how readily im|pressed with the word and providence of God! how readily it bends under his influence; and resigns to his sovereign will!

7. It is called LIFE b 1.182. By the breathing of his word and Spirit, God alone forms it. How pleasant, precious, and honourable is it! and how comely and active in serving God, and in promoting our own happiness, it renders our foul!

8. It is called LIGHT c 1.183. To us, how mysterious and incomprehensible is its nature! From the Sun of righteousness it wholly proceeds. And how pure, pe|netrating!—how active, refreshful, enlightening and directing to our soul! What a blessed prelude and ear|nest of everlasting felicity!

9. It is INCORRUPTIBLE SEED conveyed into our heart by the word of God d 1.184. Being, with DIVine labour and wisdom, planted and sown in our heart, watered with the rain and dew of the holy Spirit, and warmed with the love, the rays, of the Sun of righteousness, it never rots, or consumes; never gives place to sinful lust; but flourisheth as corn and trees; and, though in different degrees, brings forth fruit into everlasting life.

10. It is a ROOT e 1.185, into which the word of God is spiritually ingrafted; and which, being of an abiding and fixed nature, produceth many Christian tempers, and gracious exercises, and grows up very gradually.

11. It resembes a GRAIN of mustard-seed f 1.186. From the smallest beginnings, it grows up, till it be exceed|ing strong, visible, and useful, for the seasoning and improvment of providence, and for the protection of our soul. How sweetly this less than handful of seed, cast into the tops of mountains, into our rocky barren heart, shakes with fruit! O how the particular graces flourish! how the good works abound!

12. It resembles an HEAP OF WHEAT set about with lilies g 1.187. O the excellency; the abundance; the va|riety

of particular graces! the purity, permanency, and solidity thereof! No wind of temptation, nor fan of persecution, can drive it away. What delightful nou|rishment to Christ and his people! How orderly sur|rounded with lily-like promises, and evangelical good works!

11. It is compared to SPIKENARD a 1.188. How low and contemptible, in the view of carnal men! but how precious and fragrant to Christ and his saints! How ef|fectually it warms, nourisheth, preserves from corruption, strengthens and refresheth our heart! When Jesus, our King, is sensibly present, how sweetly it sends forth the smell thereof, in heavenly desire, and holy exercise!

12. It may be compared to MANDRAKES b 1.189. In e|very form, how delightful, fragrant, and comely! How powerfully it cools our indwelling lust; our fiery pertur|bations of soul! heals our spiritual maladies! attracts our affections to Jesus! and renders us fruitful in good works!

13. It resembles all pleasant fruits, and chief spices of camphire, calamus, saffron, &c. c 1.190. What a flourish|ing, fragrant, and delightful garden of God, it renders our wilderness soul! How DIVersified its various forms of faith, of hope, of love, repentance, humility, pati|ence, resignation, and the like! How rare, precious, and pleasant! How effectually it cheers our heart! pre|serves from spiritual corruption and rottenness! How ever green, incorruptible, and growing! How whole|some and medicinal to our soul! And do not some par|ticular graces, of faith, hope, love, like calamus, camphire, and myrrh, ascend on high, mount toward Jesus and heavenly things; while repentance, self denial, patience, resignation, like spikenard and saffron, couch beneath?

14. It resembles all manner of PLEASANT FRUITS, new and old, laid up at our gates for Christ d 1.191. O the abundance and variety of particular graces! How con|stantly they receive new supply from Jesus' fulness! and add to their former growth! And for his pleasure and honour, their whole exercise in DIVine ordinances, and

manifestation to the world, is designed and calculated.

15. It is compared to GOOD GROUND a 1.192, on which the good seed of God's word being sown, brings forth a|bundance of fruits of holiness, to the honour of God, and the advantage of our soul.

16. It is compared to all the POWDERS of the merchant, or apothecary b 1.193. How DIVersified and various the par|ticular graces of it! How rich and costly! purchased by Jesus' blood; compounded by his skill; and received out of his fulness; how effectually they perfume our nature and work! and render it amiable to God and his people!

17. It is compared to SALT c 1.194. It is of a durable and purifying nature. It pricks, pains, and puts away our corruption. It preserves us from becoming rotten, unsavoury, and noisome in our disposition and practice. It heals our soul; and testifies our friendship and recon|ciliation with God. Be you, my heart, my speech, my work, always seasoned with it.

18. It is compared to LEAVEN d 1.195. However weak, and inconsiderable at first, it gradually, powerfully, and often insensibly, conquers and transforms our whole heart and life, into its likeness and image!

19. It is compared to a CHAIN OF GOLD about the neck e 1.196; consisting of the precious, solid, lasting, and DIVersified links of knowledge, hope, humility, meekness, love, repentance, zeal, thankfulness, contentment, sin|cerity, &c. beautifully connected. It flows from, and depends on our spiritual neck of the promise, and word of God, and surrounds, adorns, and strengthens the neck of our faith.

20. It resembles ROWS OF JEWELS on the cheek; BOR|DERS OF GOLD with STUDS OF SILVER f 1.197. How di|stinguished the value, the purity, the adorning and en|riching virtue of these various graces! In what comely order, and beautifying influence, they appear in an holy, humble life! How agreeable, when these golden bor|ders are attended with silver gifts, and holy fruits, of the Spirit!

21. It is called a GOOD TREASURE a 1.198. It is very pre|cious, useful, and enriching; and by means of it, we are enabled to give much glory to God, and do much good to men.

22. It, with its attending benefits, are like GOLD TRIED in the fire b 1.199. How precious, pure, substan|tial, satisfying, and durable! No fiery oracles of hea|ven, no furnaces of fiery troubles, can destroy them; but discover their distinguished value. May I ever lay up this gold as the dust; and as the stones of the brook.

23. It is compared to a ROBE c 1.200. Skilfully it is fra|med by the power and wisdom of God. Effectually it warms, adorns, and protects our heart. My soul, be thou clothed herewith. Let it adorn my inward pow|ers, and shine forth in my conversation.

SECT. II. Metaphors respecting particular graces, knowledge, faith, hope, love, repentance, zeal, humility.

I. Metaphors respecting knowledge.

1. SPiritual knowledge is a FOUNTAIN OF LIFE d 1.201.

It shews us the nature of life, spiritual and eternal, and the means of attaining it. It refines and sanctifies our, natural life; is the means of spiritual; and the means, beginning, and earnest of eternal. It teacheth and en|gageth our heart to receive Jesus, the resurrection and the life, into our heart; and it is eternal life to know the only true God, and Jesus Christ whom he hath sent.

2. Saving knowledge and true faith resemble EYES and EARS e 1.202. Thereby our souls are adorned and beau|tified. Thereby we discern the truth; behold the per|son, and apprehend the work of Christ, and his Father. We espy our path of duty, avoid dangers, and obtain exactness in our work. We attend to, and hear the voice of the Son, the word, the providence of God; hear, that our soul may live; hearken and hear, for the time to come; are led out, to realize, and prepare for, an eternal state.

3. They resemble DOVES EYES a 1.203, because of their purity, their clearness, their loveliness, meekness, single|ness; their chaste affection to Christ, and quick discern|ing of wholesome provision to our soul.

4. They may be compared to the FISH-POOLS of Heshbon, by the gate of Bathrabbim b 1.204, because of their beauty, their perspicuity, their unmoveableness, their abundant supply from Jesus, the Fountain of living wa|ters: and for their tendency to discover ourselves to us; that we may thereby be induced to hearty repentance, holy modesty, cordial humility, and eminent self-denial.

5. Spiritual knowledge, prudence, and faith, re|semble the NOSE c 1.205. By them we relish the fragrancy of spiritual things; discern the noisome nature of sin, the dangerous approach of our spiritual enemies, and the unsavouriness of created enjoyments. By these is our religious appearance exceedingly beautified. By the exercise thereof, do our apple-like smelling breath of holy desires and endeavours, mark the inward sound|ness of our heart.

II. Further metaphors respecting faith.

5. Faith is our spiritual MOUTH d 1.206. Thereby we taste and see that God is good: we receive Jesus as the food of our soul: we express our mind to God in prayer and praise; and to our neighbours, in holy and edifying converse; for whatsoever is not of faith, is sin.

6. It is our spiritual TEETH e 1.207; by which we chew the bread of life in holy meditations, heavenly desires, and assured persuasions of his being the all-suited, the all-comprehending, and unspeakable gift of God to us.

7. It is our spiritual NECK f 1.208; which joins us to Jesus our glorious Head; is the means of our corre|spondence with, and receiving nourishment from him; supports our towering grace of hope; and renders us stately and glorious.

8. It is our spiritual HANDS and ARMS g 1.209; by which

we receive and embrace the all-glorious Redeemer; hold him fast by his promises, work out our salvation with fear and trembling; war against, and conquer our spiritual foes; and how pleasantly it drops with the sweet-smelling myrrh of Jesus' influence, when he gra|ciously opens and draws out our heart!

9. It resembles a newly-washed, even-shorn, and fruit|ful FLOCK a 1.210. How self-consistent, are its various acts! all washed in a Saviour's blood and Spirit! all fed in the pasture of his word; and bringing forth a|bundaut fruits of holiness to the honour of God!

10. It is like the TOWER of David, builded for an ar|moury b 1.211. How inexpressibly high, firm, and im|pregnable! and useful to defend our souls; or annoy their foes! How richly stored with all the armour of God! Like a tower of ivory, how self-consistent, pre|cious, comely, and strong! And like the tower of Leba|non looking toward Damascus; it, with our spiritual knowledge and prudence, chiefly watches against, and opposes our unbelief, our pride, our legality, and other Syrian-like principal enemies of our soul.

11. It is compared to a SHIELD c 1.212. Depending on, and improving God in Christ as our Shield, and our ex|ceeding great reward, it turns every way, and eminently contributes to protect our inner-man, from all the fiery darts of the devil.

12. It is compared to GOLD TRIED in the fire d 1.213. How pure, precious, durable, and useful! How tried in the fire of God's probatory word! and in the fire of temptation and trouble! It is much more precious than gold. It is the purchase of Jesus' blood; the distin|guished gift of JEHOVAH's hand. It adorns our soul, conforms us to the image of God. It furnisheth us with spiritual life, liberty, health, nourishment, and glory, from the fulness of Christ. Nor can thieves, or any creature, deprive us of it.

13. Faith and loveresemble two towering BREASTS e 1.214. How near and comely their connection! What mutual and affectionate embracers of Jesus, the beloved! All

the night of trouble and time, he lies in their midst.—What an abundant source of edification to others around! How sure a token of our ripeness for the celestial marriage with Christ, is their eminent growth in our soul.

14. They resemble TWIN ROES feeding among li|lies a 1.215. What harmony, loveliness, and vivacity are in them! What opposition to Satan and his serpentine seed! What sad harassment and trouble, they, especially in a day of carnal security, receive from those! But how glorious and surprising, though difficult, are their conquests! How delightfully they dwell in the heart of lily-like saints, and are nourished among the lilies of gospel-truth!

15. They resemble WINGS b 1.216. In the exercise thereof, by the breathing of the Holy Ghost, we fly above this world, and its earthly concerns; above the clouds of ignorance, guilt, and affliction; and ascend to Jesus, our exalted Saviour, and the things above.

16. They are compared to a BREAST-PLATE c 1.217. Constantly and effectually they protect our heart from Satan's temptations, or the hurt thereof; and from the hurt or horror of trouble.

III. Metaphors respecting hope.

2. Hope resembles a HEAD d 1.218. Supported by faith as a neck, it mightily tends to preserve us from sinking amidst waves of adversity. It is an especial seat of our spiritual vivacity, courage, and beauty. And, when lively, it produceth an unnumbered multitude of good works.

3. It resembles CARMEL e 1.219. How heavenly its height, foundation, and object! How wide its prospect of the promised land! and of the sea, the ocean of endless duration! How noted its fragrancy and fruit|fulness.

4. It resembles CRIMSON f 1.220. Christ crucified is our hope, the author, foundation, and object of it. Through his bloody death, we obtain a good hope, are begotten

through his resurrection to a lively hope; and to be with him for ever, is the sum, the all, for which we hope.

5. It is an ANCHOR sure and stedfast, entering into that within the vail a 1.221. Through well-grounded hopes of heaven our souls are secured, that no weight can sink our spirit; no storm of temptation can drive us away; no floods of tribulation can hurt or dismay us. Fix, my soul, thy anchor, thy hope, to a strong faith within thee; cast it forth of thyself. Fix it in Jesus, the immoveable rock, and the unseen scenes of a distant, a celestial world.

6. It is compared to an HELMET b 1.222. What signal protection and safety it affords to our soul! How ter|rible it renders us to our spiritual enemies! How bold and undaunted in fighting with, resisting, and attack|ing them!

IV. Metaphors respecting love; four of which are joined with those of faith.

5. Love is compared to DEATH and the GRAVE c 1.223. It conquers our heart, and every opposer: renders us dead to our lusts, our righteousness, our wisdom, our will, our carnal profit or honour. It disposeth us to die for the honour and testimony of Jesus, and for the spiritual interests of his people. Like the grave, it se|parateth us from the world, and insatiably hungers and thirsts after the fulness of Christ.

6. It is compared to COALS OF FIRE, that have a most vehement flame: and zeal for Christ is likened to a con|suming fire which eats us up d 1.224. Our love being fixed on a known, though unseen Redeemer, how it melts our heart! inflames our desire after him! purifies our soul from the dross of corruption! insatiably presseth after further fellowship and conform••ty with him! Nor can floods of ungodly men, of persecution, affliction, temp|tation, desertion, corruption, or law-terrors, quench or destroy it. True zeal burns up, not these around us,

with carnal contention, and angry reviling; but our own heart, with grief and concern that Jesus is disho|noured; and with earnest desire and endeavour to have him exalted.

7. Love and harmony among brethren in nature, office, or profession, is like OINTMENT and DEW a 1.225. How it refresheth, exhilarates, beautifies, and spiri|tually fructifies themselves and others around!

V. Metaphors respecting repentance.

1. Repentance is represented as a BROKENNESS and RENDING of heart b 1.226. How, therein, the hammer of God's word and providence breaks our heart to pieces! How our whole soul is pressed and pained with views of her own sinfulness! How ready to be melted with Jesus' love, and formed as he pleaseth!

2. It is represented as an ACCEPTABLE SACRIFICE c 1.227. While looking on a crucified Christ, we mourn, and in his name request forgiveness, how highly God regards our exercise! how readily he grants our petitions!

VI. Metaphors respecting humility.

Humility is represented as an ORNAMENT and ROBE d 1.228. Eminently ought it to appear in our whole conversation, which is thereby rendered valuable, come|ly, and glorious, in the view of God, angels, and men.

SECT. III. Of the exercise of grace.

1. OUR exercise of implanted grace, is called a DY|ING e 1.229. Thereby our love to, and our acti|vity in the service of sin, Satan, and the world, do, by virtue of Jesus' death applied to our heart, and through the painful exercise of repentance, gradually weaken, abate, and cease. May I die to sin daily. May I, through the Spirit, mortify the deeds of the body.

2. It is represented as a LIVING a 1.230. Proceeding from God the fountain of life, how pleasant, honour|able, active, and useful it is; for advancing his glory, and our own and others eternal advantage! Christ, in his person and fulness, is the food which we receive by faith. God is our dwelling. He, his angels and saints, are our companions. Holy desire, prayer, and praise, are our spiritual breath. Obedience to Jesus' law, is our motion and work.

3. It is represented as a CALLING; an OCCUPATION; VOCATION; or BUSINESS b 1.231. To proceed therein, we must know the mysteries of the gospel, concerning Je|sus, in his person, his offices, relations, benefits, and or|dinances; and concerning ourselves, in our state, our qualities, and duties. We must have a stock of impu|ted righteousness, implanted grace, and exceeding great and precious promises. We must understand the nature and worth of spiritual and heavenly things. We must daily attend to the exercise of holiness, as our great, our important work. We must carefully abide at home, keeping our heart, watching over, and ordering our conversation. Frequently, by self-examination, we must distinctly state our business, our accounts; and clear them by application of Jesus' blood. Our stock being his, his glory is to be intended in every thing we do. Always ought we to thrive in grace, and know that we do so. No labour or pains are to be spared, that we may perfect holiness in the fear of God. How signally do quick returns of prayer, and eminent communications of grace, increase our stock, and animate our diligence! And how rich shall this blessed occupation render us, in our last end! Godliness with contentment is great gain, having the promises of this life, and of that which is to come. Apply to it, my soul, in every branch thereof; so number thy days that thou mayest apply thy heart unto wisdom, and learn God's truth; plough up the fal|low ground of thy heart, accepting his rod and word for thy conviction and contrition. Deny thyself; a|wake, shake off thy drousiness and sloth; beware of prodigal wasting of JEHOVAH'S bounty; whatsoever things are needful, whatsoever things are lovely, and of

good report, buy, freely and deliberately receive, out of the fulness of Christ; and, together with God, work out thy salvation with fear and trembling.

4. It is represented as a WALK or JOURNEY a 1.232. With hope and earnest desire to obtain the better country, we therein choose Jesus and his law for our way, and with pleasure proceed from one degree of grace, or act of ho|liness, to another, till at length we appear before God in the heavenly Zion. It is a walking in Christ, a prac|tical abiding and increasing improvement of his person, righteousness, and fulness: it is a walking after the SPI|RIT; directed and influenced by the Holy Ghost; it is a walking with God; beholding, loving, trusting in, receiving all from, and resting satisfied in him. It is a walking humbly and mournfully with him, in the faith of his presence with us, as our God, our Father, our Friend, and our Guide; daily loathing, and mourning over our corruptions and offences done to him. It is a walking before him; with reverence of, and as in his immediate prefence, and in hope of direction and reward from him. It is a walking in his name, as his servants, influenced by his power and promise, directed by his law, and intended to his honour. It is an upright walk, our purpose and practice uniformly concurring to advance the glory of God. It is a walking circumspectly, redeem|ing the time; attending to every circumstance of our practice, that we may regulate it, by the DIVine law; that we may value time as a precious jewel, and under a deep sense of former sinfulness and sloth, exert our whole care and might to improve our present opportu|nities, to the glory of God. It is a walking with the wise; making those who are taught of God our patterns and companions in every good word and work.

5. It is called a RACE set before us b 1.233. In the word of God, is the way, the troubles attending, the method of course, the pattern, and prize, set before us. The race plot, is this present world; the prize, the heavenly glory; the path, Jesus and his law. Being supported by and looking to him, as our forerunner and pattern, we must labour and suffer for him; and with agility,

readiness, cheerfulness, vigour, and patience, press for|ward, from one degree of grace to another, till we be|come perfect, as our Father which is in heaven is perfect.

6. It is called a GOING UP through the wilderness leaning on the beloved a 1.234. Finding no rest, ease, or satisfaction, in this desart world, or in the barren be|wildering state of sin, or condition of estrangement from God, we must turn away our desire, our delight, and expectation therefrom; and in a state of union to, exercise of intimacy with, and dependence on Jesus' person, righteousness, and strength, walk-in him, and his word, as our way; and with assiduous labour, vigour, and prudence, surmount every towering impediment of ignorance, unbelief, of temptation, persecution, deser|tion, of terror and guilt; following on to know the Lord, till we are set down on his right hand.

7. It is represented as a LUSTING and WARFARE a|gainst the flesh b 1.235. In it our new man of inward grace, like a strong and active spirit, wills, chooseth, and fol|lows after, the things which tend to the destruction of sin. Therein is our whole man, soul, body, and spirit, with skill, courage, patience, and preseverance, to op|pose, fight against, and by all possible means, seek the destruction of indwelling lust; to fight against Satan, resisting and labouring to overcome his temptations; to fight against the world, trampling on its alluring entice|ments, despising its frowns, opposing its wicked errors, and abominable practices; and against multitudes of afflictions, patiently enduring them. It it a good fight. It is for the good cause of God and truth; under a good captain, Jesus Christ; it is to be performed in a good method, according to the law of God, with the good armour of God, and in the good and well-grounded hope of a good victory and spoil, an inestimable crown of glory, life, and righteousness. It is a fight of faith, fought to maintain the doctrine of faith once delivered to the saints; and by the grace of faith, is standing, and victory therein signally obtained.

8. It is represented as a KEEPER and EXALTER of a nation c 1.236. What a blessed means of preserving it from

sin and danger, are wisdom and knowledge,—real religion and righteousness! How gloriously they exalt the cha|racters of persons! increase and establish their prosperi|ty and happiness!

9. It is compared to the GROWTH of persons, herbs, and trees a 1.237. Notwithstanding our frequent sickness, and sad blasts of temptation, and frost-like prevalency of indwelling lusts, the daily application of Jesus, as our bread of life, and of the watering and warming in|fluences of his Spirit and love, make holiness in heart and life pleasantly and insensibly to revive and increase, till we be ripe for everlasting glory, having attained the measure of the stature of the fulness of Christ.

10. True godliness is called the FEAR of the Lord b 1.238. With a reverential fear of, and love to him, are all its exercises and blessings attended. And truly this is the beginning of wisdom; a beginning to choose the better part, never to be taken away.

11. It is called WISDOM c 1.239. Hereby we choose the best friend, companion, husband, and portion; dis|cern the things that differ; follow after righteousness, peace, charity; and run in the way of God's command|ments. And by improving Jesus Christ, as our righ|teousness and strength, take a proper method to per|form gospel holiness, and obtain the DIVine acceptance thereof.

12. The path of the just is represented as SHINING LIGHT, shining more and more unto the perfect day d 1.240. From small beginnings, their knowledge, their holi|ness and comfort gradually, mysteriously, and pleasant|ly increase, till they be swallowed up in the noon-tide brightness of eternal glory. Nor can any cloud over|take them, which shall not be quickly removed. Sure|ly then their path is pleasant, plain, clearly laid down in God's word, and without these snares and stumbling blocks which lie in the way of the wicked. Surely this is a way above, wherein heavenly things are chiefly attended. A way of life, marking life spiritual, and preparing for life eternal.

13. Holy exercises resemble LILIFS a 1.241. Numbers of them spring from one root or principle of faith. How pure! comely! high! and heaven bending! the better they are, the more humility and self denial are mixed with them.

14. Holy exercises, real religion, and true wisdom, are a TREE OF LIFE b 1.242. They shew a heart quicken|ed by the Spirit of God; and do bring forth the good fruits of spiritual liveliness here, and of life eternal, hereafter.

15. Holy exercises are called the GREEN FRUITS of the valley; and the BUDS or FRUITS of the saints, these trees of righteousness c 1.243. In consequence of our im|plantation into Christ, and union with him, they gra|dually, one after another, appear in our life, and are but imperfect, while we continue on earth.

16. Holiness of life is called a SOWING in righteous|ness; a SOWING in tears, and to the Spirit d 1.244. In practising it, we, in the solid hope of eternal glory, carefully work righteousness;—amidst grief and sorrow, we follow the dictates and operation of the Holy Ghost; and act as influenced by, and to the advantage of our new nature. And O what mercy, joy, and immortal happiness, we shall reap in the final, the eternal har|vest!

17. The fear of the Lord is a FOUNTAIN of life e 1.245. How refreshing its influence! What endless glory! In what immortal life will it break forth at last! From thee, O fountain of living waters, is my life, my fruit found.

18. Wisdom, or real religion, is represented as an ORNAMENT; and righteousness as BRIGHTNESS f 1.246. How precious in itself! how dearly purchased with Jesus' blood! How notably it adorns our nature and life! maketh our face and conversation to shine! and will issue in the brightness of everlasting glory!

19. Experimental knowledge of real religion is like HONEY and the HONEY COMB g 1.247. How sweet and ra|vishing!

Nor can any one know the excellency there|of, without tasting it; strangers do not intermeddle with the saints joy.

20. True religion is compared to SILVER, and an HID TREASURE a 1.248. How comely, precious, and en|riching! How unknown to most of mankind! With what diligence it is to be sought for! With what joy the finding of it fills our soul, and in what happi|ness it ends.

21. Prayer is represented as MEDITATION; SUPPLI|CATION; INTERCESSION; CRYING b 1.249; to denote the solid judgment, deep humility, familiarity, and ear|nestness, therein to be exercised.

22. It is represented as a pouring out of the heart; lift|ing up of the soul to God; breathing and panting for him c 1.250; to denote the inward fervency proper therein.

23. It, with some other religious worship, is called a standing, a kneeling, a bowing, a falling down before the Lord d 1.251; in allusion to the gestures therein used; and to denote the reverence proper to attend it.

24. Praising of God is represented by SHOUTING; and by SOUNDING or PLAYING on musical instru|ments e 1.252; in allusion to the service of the Jewish tem|ple; and to mark the solemn sweetness and joy of heart included in this exercise.

25. Humiliation for sin is represented as a putting on SACKCLOTH; as an ABHORRING of one's SELF; a lying, or ROLLING one's self in the DUST; a putting our MOUTH in the DUST f 1.253. To denote the shame, the sense of unworthiness, the fear and blushing before God, inclu|ded therein.

26. Beneficence to others is called a WATERING them; a SCATTERING; a CASTING BREAD upon the waters g 1.254; to mark, how it refresheth and nourisheth the poor object; how liberally, and without prospect of requital, it is to be exercised.

CHAP. VIII. Metaphors respecting sin, the opposite of grace, in its nature, its state, course, kinds, temptations.

I. Metaphors respecting sin in general, or as inherent.

1. THE indwelling sin of our nature is compared to a KING and MASTER a 1.255. With great force and authority, it ruleth in, and over the wicked. Their heart is its palace and throne; devils, wicked men, and worldly things, are its armies and guard; every method of opposition to God is its law. By an amazing, powerful, and constant urgency, it mightily compels its unregenerate subjects to do whatsoever it list|eth, however vile or slavish; nor can any created pow|er subdue and conquer it.

2. It is compared to a WARRIOUR b 1.256. Armed with the curse of the broken law, delivering us up to spiritual death, it, with the utmost subtlety, aversation, opposi|tion, enmity, and violent rage, fights against God, his Son, his Spirit, his word, and grace; and, with restless violence and crafty stratagems, alway exerts its influ|ence, to subdue our whole man into an entire slavery to itself.

3. It is compared to a MAN c 1.257. It spreads through every part of our soul and body; fills our heart with all unrighteousness, unbelief, pride, debate, deceit, malignity, high, vain, and vile imaginations and affections. In our mind, it is ignorance, vanity, pride, error, and craf|tiness; in our conscience, it is searedness, partiality, or rage; in our will, weakness, aversion, and enmity to every thing good; in our affections, it is earthliness, fil|thiness, disorder. It fills our mouth with cursing and bitterness; renders our ears open to error and filthiness; our eyes apt to behold vanity, lifted up, and full of adul|tery; our hands apt to perpetrate evil; and our feet swift to shed blood. It is an old man. It is in us from our conception; and is alway pre-existent to our grace.

And however crafty, peevish, and proud it be; yet in the saints, it is in a weakened and languishing condition.

4. Indwelling lusts may be called our MOTHER's CHILDREN a 1.258. By our mother we are conceived and born in them. They have no origin or allowance from God our heavenly Father. Alas! how they grow up with us from our birth! What a cursed intimacy is be|tween them, and our soul! Alas! how they render us the keepers of the vineyards! how they entangle or force us into the most base and servile courses, to the neglect of our own heart, practice, office, or interest!

5. It is represented as a WITNESS or WRITTEN TE|STIMONY b 1.259. How deeply it is engraven on our heart! How irrefragably its reign there, and our habitual vo|luntary commission of actual transgressions, testify be|fore God, and our awakened conscience, that we are unregenerate enemies to our Maker! children of Satan! incapable to recover ourselves! unripe for heaven! rich deservants, and infeoffed heirs of endless misery!—and testify, that God is righteous in correcting and punish|ing us!

6. It is represented as an uncommon DECEIVER (d). It deceiveth and renders deceitful all mankind; renders our heart deceitful above all things, and desperately wicked; renders it more deceiving to us, than Satan himself. It promiseth us pleasure and profit in offend|ing God; and maketh us imagine that we enjoy them, while we are consumed by it; and that we procure wealth, while we lose our soul, and every thing good or useful, and pierce ourselves through with many sorrows. How often it persuades us that we obtain liberty, while we enslave ourselves into the cruellest bondage! that we are men of wisdom, while we wax blind and ignorant! that we make religion our great business, while we wal|low in sin, heartily loathing, and detesting every thing good! that inward wickedness is of small account! that sin may be repented of, and turned from, at pleasure!—How often it hurrieth us, from one extreme to another! How strangely it adorns the vilest abominations with specious names, fair pretences, and honourable appear|ances; c 1.260

and makes them pass for duties and virtues! How often it employs us in attempting to deceive God, and compassing him about with lies, in our profession, our prayer, our praise, and other religious exercise! How effectually it renders us deceivers of ourselves; the wick|ed to their everlasting ruin; and the saints, notwith|standing their saving illumination, solemn resolution, and drawing love, to a woful perverting of their way, dishonouring their God, and wounding their soul!

7. It is compared to a THIEF a 1.261. How it robbed all mankind in Adam of their honour and happiness! How craftily it steals away our time, our opportuities, our concern for eternal happiness! How insensibly, or violently, it robs us of our peace, honour, riches, and rest! Alas! how it carries us out of God's way! wounds our soul! binds us hand and foot! and renders us incapable to pursue after it, raise an outery against it or cry to God, for just vengeance on it! It is the com|mon impoverisher and murderer of mankind, and the terror of every saint, who, being possessed of spiritual treasure, desires in all things to live honestly. How nu|merous, the false names of virtue, which it assumes! and in the night of ignorance, of delusion, temptation, de|sertion, how effectually it attempts, and succeeds in, its unhallowed and shameful work!

8. It is compared to a WHORE b 1.262. Ah! how cun|ningly it enticeth and leads us from God, to comply with our lusts! how it conceiveth and brings forth ac|tual crimes! and so conceiveth and brings forth our en|hanced ruin. Cursed be she, in her basket, and in her store, and in the fruit of her womb. Blessed be he, who taketh her little ones, her first motions, and dasheth them to pieces. May iniquity, in every form, stop her mouth; hide herself as ashamed: may her partisans stop their mouth; and with grief and blushing confess themselves guilty before God.

9. Sin is compared to an EVIL-DOIR, nailed to, and crucified on a cross c 1.263. In the saints, not only God, but the man himself, condemn it; and take vengeance upon it for its murderous, its thievish crimes: and,

through the death of Jesus applied to their heart, it is, in a shameful, lingering, and painful manner, condemned and mortified: nor shall it ever save itself, and come down from this cross: It shall die, and not live, for the mouth of the Lord hath spoken it.—Shameless robber, wicked murderer of my God, why have my heart-strings so long lapped thee round! why have I so long at|tempted to hide, and protect thy guilty head!

10. It is called a BODY OF DEATH a 1.264. O the varie|ty of lusts which are therein marvellously compacted; and mutually subordinated to the support and tendency of one another! Alas, what cursed members of atheism, pride, envy, malice, unbelief, ignorance, legality, covet|ousness, lasciviousness, intemperance; are comprehended in it! Ah! what a noisome and infectious system of death is it, in itself! How it renders us spiritually dead! and exposeth us to temporal and eternal death! Wretch|ed man, that I am, who shall deliver me from it!

11. Indwelling lusts are FOXES that spoil the vines of Jesus' church and people b 1.265. How secretly they lodge! how are they connected with earthly things! how noted their craft and deceit! the crookedness of their paths! their desperate stubbornness under trouble and convic|tion! their friendship with the old serpent, and his seed! Alas! how filthy, noisome, and abominable! how readily they pretend to be graces, virtues, or innocent things! how insatiably voracious! how unweariedly set upon mischief! how hurtful to saints, chiefly weak ones, and their tender graces; by attempting to unsettle, or root them out; or by depriving them of their sap! Alas! how they peel God's choice vine! strip his trees of righteousness! tread them down! gnaw off their blos|soms of holiness! and mar them with earthly cares! what inexpressible care, and persevering labour, it takes to hunt out and destroy them!—Lord Jesus, take for me, these foxes, even the little foxes; hunt them out, with thy good Spirit: starve them in their dwellings: let me make no provision for the flesh, to fulfil the lusts thereof. Catch them in the trap of thy promises; hide thy word in my heart, that I may not sin against thee.

Deluge, my soul, their horrid den, with a plentiful ap|plication of thy blood and grace: inflame my heart with thy love: on these foxes cast burning coals, and indignation strong: persecute and destroy them from un|der these heavens; thy curse unto them.

12. Sin is called WITCHCRAFT a 1.266. In what fearful league with Satan, it enters and fixeth our soul, and en|ticeth us to worship him! With what infernal influence and envy, it deceiveth, wastes, and ruins our whole man! When convinced of our wickedness, and danger, how unable and unwilling it rendereth us to escape! What diabolical opposition and objections it raiseth against the faith and honour of God's truth! And how effectually it excites and teacheth heretics to subvert our souls, and seduce us from the truth as in Jesus!

13. It is called REBELLION b 1.267. How opposite is it to the law and authority of God, our rightful Sovereign, and our solemn vows to be his! What fearful disorder it makes in the world! What a daring attempt to dethrone the Almighty! to put down his laws and dominion! to deprive him and his chosen friends of their life! and to set up its own, and the throne, laws, and government, of Satan!—Alas! vile rebellion, as the sin of witchcraft! But, O Jesus, who receivedst gifts for men, even for the rebellious, that God the Lord might dwell among them, why should my soul continue to rebel against thee, my Saviour! to commit high treason against my God! Why expose herself to endless wo? Shall neither mer|cies melt, nor terrors awe? Why should I revolt from under thy yoke? O forgive me, for I know not what I do.

14. It is called a WANDERING and STRAYING from God c 1.268. Thereby we lose our first estate; go out of our proper way; do, we know not what, or why; go, we know not whither; turn our back on the Most High; lose his favour, presence, and blessing. Alas! to what inexpressible danger we are exposed! How ready to hearken to false guides! How hard, nay impossible for us, to return to God, of our own accord!—Lord, bring

me back from Bashan hill, and from the deeps of the sea!

15. It is called WHOREDOM a 1.269. Thereby we break our covenant-marriage with God; admit Satan, the world, and our lusts, into his room; by whom we con|ceive, and bring forth the infernal progeny of sinful de|sires, and wicked courses. How base and shameful in its nature! Ah, how it takes away, hardens, and stupi|sieth our heart, making us refuse to be ashamed, when we commit abomination! What wretched pleasure we take therein, while our strength is thereby insensibly wasted! and we exposed to poverty, infamy, and endless death!

16. Indwelling sin is called LUSTS b 1.270. What a va|riety of sinful inclinations and dispositions, are therein comprehended! How restlessly and unweariedly it chooseth! how violently, unreasonably, and secretly, it pusheth us into the most sinful and shameful acts! In the saints, how it lusteth and warreth against the grace of God! In others, how often it renders them like fed horses, dogs, or swine, with the impetuous violence of fleshly lust!—When it speaketh fair, believe it not; there are seven abominations in it.

17. It is called a LAW OF SIN in our members c 1.271. Ah, its power and authority over us! How it obligeth and forceth us to study conformity to its dictates; and to fulfil its lusts, employing the powers of our soul, to commit sinful acts!—O were I but fully dead to this law, that I, might live unto God! When I would do good, how sadly is evil present with me!

18. Sin is called INIQUITY or UNRIGHTEOUS|N••SS d 1.272. It is the very reverse of the righteous nature, and holy and just law of God. It is an universal rob|bery and fraud; by it we rob God of his due honour, love, obedience, and regard; ourselves of our holiness and felicity, and of every proper means to regain it;—our neighbour, of all true love, esteem, and regard;—and the very creation of its proper ease, use, and ••onour.

19. Sin is called WICKEDNESS and ENMITY a 1.273. Ah! the inveterate, unreasonable, and fixed malice, against God, and the welfare of creation, which is contained in it. Nor can it be transformed into any other shape. Lord though enmity cannot be changed, yet slay it, and change my heart! Alas! is hatred my return for thy redeeming love!—Why, my soul, art thou proud! why art thou at ease! Enmity against God is all thou canst directly call thine own! Long, long my sin, thou hast dwelt too near my heart! Hence, to eternal dis|tance, flee!

20. It is called UNCLEANNESS; an ABOMINABLE THING; an ABOMINATION; an HORRIBLE THING b 1.274. It is the very reverse of the beauty, comeliness, and purity of God; it is the murderer of Jesus Christ: it defiles every thing it toucheth; renders the plowing and prayer of the wicked an abomination: it spreads through our whole man; renders our person, heart, and prac|tice, ugly and noisome to God, that, in our natural state, he cannot look towards us without the utmost ab|horrence; nor can his angels or saints delight in, or be|hold us with pleasure.—Direful monster, may I never look upon thee, without detestation and horror! Far may I flee from thy presence, and lothe myself for thy sake! O the omnipotent virtue of that blood which cleanseth from all sin! that can wash the Ethiopian into comeliness! the lothsome, the worse than wallowing sow, into purity!

21. It is represented as a FOLLY and MADNESS c 1.275. How stupid and unteachable! How unreasonable, cruel and mischievous to ourselves and others, it renders us! By it we reject God the chief good; rage against the Almighty; presumptously rush on his neck, and upon the bosses of his buckler. How effectually it trans|forms us into proud and prating fools! Ah, how de|stitute of delight in wisdom! it is too high for, and ha|ted by us. How we despise a God, a Father's instruc|tion! How Christ crucified, the power of God, and the wisdom of God, and every spiritual thing, are fool|ishness to us! neither we can by nature know them; for

they are spiritually discerned! So fast is folly bound up in our heart, that even rods of manifold correction drive it not far away. Our heart is at our left hand set upon earthly and sinful objects; its proper resolu|tions are saint, and ill put in practice. Its eyes, its thoughts, and desires, are in the ends of the earth, set upon vanity, or things we have no concern with. Though deceitful above all things, how fondly we trust it! Alas, how we hate reproof! how we rage and are confident, in proceeding from evil to worse! How right in our eyes is our evil way! What a sport to many, to do mischief! What anger against God, against a gra|cious Saviour, and blessed Spirit, against our neighbour, resteth in our bosom! is, with pleasure and delight, lodged and entertained in our heart! What outrageous wrath and passion, heavier than the sand, is often rouzed in our breast! In the multitude of our words, how ma|nifest our folly! In our mouth, how unseemly are pa|rables and excellent speech! How unconcernedly uttered! and how inconsistent with our practice! In our mouth, what a rod of proud boasting, and arrogant calumny! How readily our lips enter into contention, meddling with strife, with vain jangling, and idle disputes not pertaining to us! Alas! how often our mouth seeds upon, takes pleasure in, and in the most plentiful man|ner pours forth and proclaims foolishness, vain, empty trifles! How wickedly it uttereth slander; casteth abroad arrows and death in bitter words; and saith, Am I not in sport? Alas! how often the instruction given by our lips and our life is but absurd folly! How often is our mouth the means of destruction to ourselves and others, How often we answer a matter to God, or to men! before we hear, consider, or understand it! By our prating, how often we fall into snares! What a pervert|ing of our way is our whole practice! What a mad run|ning to the correction of stocks! How then, can ho|nour be seemly for, or God take pleasure in us! How often we die for want of wisdom! and have shame given us for our promotion! How often our prosperity hardens, and tends to destroy us! How rarely do hundreds of stripes make any proper impression upon us! Nor, though brayed in a mortar of adversity, doth our foolish|ness

depart from us! Alas, what an heaviness! what a grief! what a calamity! what wasters! what banish|ers, it often makes us to our natural parents! our churches, or families! and chiefly to our God, and his faithful pastors set over us!

22 It is represented as SLOTH or SLUGGISHNESS a 1.276. It makes us delight in standing all the day idle. It renders us averse to act for our souls! for the glory of God, or the good of our neighbour. Lord, how slug|gish! how inactive, to possess the promised land; is my soul! What thorny hedges of difficulty, and bears and lions of unavoidable danger, do I often imagine in the most clear, plain, and safe paths of duty! How often hide I my hand in my bosom, and refuse to put it to my mouth, with the all-nourishing bread of life! How often my empty desires kill and starve me! I desire, and have not, because my hands refuse to labour. Next to nothing have I to rost, which I took in hunting; shall not then my slothful soul suffer hunger? shall not my slothfulness cast me into a deep sleep? Shall not the build|ing of my grace, profession, or practice, decay and drop through? Shall not the vineyard of my heart and conversation be overgrown with thorns of iniquities, and nettles cover the sace thereof; and the stone wall of vigilance be broken down? Shall not my sloth lay me un|der the basest slavery and tribute; and drousiness cover me with rags? Go to the ant, thou sluggish soul, consider her ways, and be wise; gather thy meat in the summer, and prepare thy food in the harvest, that thou starve not in the eternal state. Plough up thy fallow-ground, that thou be not for ever wretched. Be thou no more as a smoke to the eyes of the God who made, who sent thee into life. Say no more, A little sleep, a little slumber; a little folding of the hands to sleep; for so shall thy eternal poverty come upon thee as one that tra|velleth, and thy want as an armed man, suddenly and irresistibly.

23. Indwelling sin is represented as a HA•••• and STO|NY heart b 1.277. In renders our soul barren. ••sensible, rough, and impenetrable, at a rock or 〈…〉〈…〉 stone

While under the reigning power of it, the rain of di|vine ordinances, and seed of inspiration, are lost upon, and harden us. Ministers, who are sent to hew us, with the hammer of God's word, and troubles, make no proper impression upon us, till Jesus break our heart with his power, and melt it in the fire of his Spirit and love.—Lord, am I such hell-hardened steel, that mercy will not melt me! No; overcome by bleeding love, I dissolve, I melt beneath the crofs.

24. It is called FLESH a 1.278. It is of a bafe, vile, worthless, and putrifying nature. It is conveyd to us with our body; and is much influenced, modified, and exerted thereby. It renders us carnal and fleshly; make us to mind, love, think of, and chiefly care for, the things of the flesh; to dwell in the flesh, under its absolute power and authority; to walk after it, accord|ing to its dictates and inclinations; and to war after it, from sinful ends and motives, and in a carnal, mali|cious, and passionate manner.

25 Sin is called a STRONG HOLD b 1.279. How advan|tageous is its situation, and deep its foundation in our heart! How dreadful its impenetrableness! unclean|ness! extent! steepness! and height! How numerous the deep pits of its entangling snares! How abundant its provision for a sinful life; and its fulness of infernal armour! How many and secret its means of communi|cation with Satan and the world! He is the governor; our predominant lust is the citadel; our actual trans|gression the outworks. Lord Jesus, demolish it; raze, raze it, to the foundation; heap up mounts of redeem|ing grace, and take it.

26. It, with the law-curse attending it, is Satan's ARMOUR c 1.280. Thereby he fights against the DIVine Sa|viour, when he is coming to rescue and deliver us. Ig|norance and slupidity are his helmet; unbelief and lega|lity his shield; pride, unconcern, obstinacy, and despair, his breastplate; enmity and error his sword.—Lord, spell him of this armour, wherein he trusteth.

27. It is called LEAVEN, and OLD LEAVEN d 1.281. How ••our and disagreeable in its nature to God, good angels,

and men! How its influences spread into, and infect all our powers, and work! The former it renders full of, and ready instruments of iniquity unto iniquity. The latter, our ploughing and prayer not excepted, it ren|ders abomination to the Lord. Nor, like old leaven, is sin good for any thing, but to defile.

28. It is compared to POISON a 1.282. It inflames our heart with enmity, malice, and rage, against God and men. Quickly it infects and corrupts our whole man. It begets an infatiable thirst after sinful and earnal plea|sure and profit. Like the poison of asps, how effectual|ly it lulls us asleep! And, however pleasant and taking it be at first, it becomes painful and mortal at last. Be|ing of itself contrary to their new nature, it is painful to the saints. Being agreeable to the nature of the wicked, these venomous beasts, it breeds them no pain, but in its consequences; nor can it be expelled, but by the convincing, illuminating, and sanctifying oil, or in|fluence of the Holy Ghost.

29. It is compared to lothsome VOMIT b 1.283. How uncomely, disagreeable, and detestable! How convic|tion makes us throw it up by vexation, confession, or true repentance! How shameful and wicked, by return|ing to sins formerly paining, resolved against, or re|pented of, to swallow down that which was once thrown up!

30. It is compared to a STING c 1.284. From the old serpent, the devil, it proceeds; and renders afflictions, death, and every thing in the system of nature, hurtful and deadly to us. How infectious its poison, spread|ing into, and corrupting all our powers, and poisoning every act and enjoyment in our natural state! At first, its wounds feel pleasant; but, in the end, how pain|ful and tormenting! Nor, without faith in the slain Re|deemer, exalted on the pole of the gospel, can they be healed, or the corruption rooted out.—Thrice blessed HE, who sucked the venom of my wounds into himself, bearing mine iniquities, that I might obtain health and cure; might have death, trouble, and every thing

else unstinged to my soul; and might safely tread on dragons and serpents of the pit!

31. It is compared to a WOUND a 1.285. It is the effect of the bite, the sting of the old serpent. And ah, how inveterate! how envenomed! how deep, spreading, and extensive! How filthy, noisome, and infectious! How painful, shameful, and deadly a wound! Alas, how it weakens our soul! mars and withers our beauty! how it hinders our proper exercise, and pollutes all that we do!—Lord, heal my lothsome disease, my painful wounds, that stink, and are corrupt: my folly makes it so.

32. It is a PLAGUE and LOTHSOME DISEASE, b 1.286. It is the corrupt humour of our soul; and a heavy judgment on mankind. How mysterious in its nature and source! How quickly it overspreads our whole na|ture and life! How shameful, nauseous, and of itself desperate, the disease! How abominable it renders us to God and good men! and mars our fellowship with them! Alas! by its influence, how is our soul pined away, and weakened! Our heart swells with pride and self conceit. Our voice, our converse, our prayer, our praise is disagreeable. Our breath stinks with idle and corrupt communication. Our bowels burn with desire after sinful pleasures, and carnal enjoyments. Our inner man is dead while we live; and daily casts forth the putrid stuff of abominable actions!

33. It is compared to SICKNESS c 1.287. Sprung from the eating of forbidden fruit, how it affects our heart; and thence spreads into our whole man, and every con|cern! How it extends to our whole race, and sickens the lower part of the creation for our sake! How gra|dually it weakens our soul! hastens our eternal death! restrains and unfits us for our work! How dangerous, if it be long continued in! When felt, how grievous to be borne! But ah! what multitudes lying under it, are in a perpetual rave, or moonstruck madness, till ever|lasting burnings bring them to their senses!—My soul, when I see my sickness, and my wound, let me call Je|sus

the physician of value; let him, by conviction, by effectual calling, by justification and sanctification, make me whole! Quickly may he bring me to that happy place, where the inhabitant shall not say, I am sick.

34. It is represented as a DEATH a 1.288. Hereby our happy relations to God and his creatures are broken and dissolved. Hereby we are rendered incapable to desire, think, or act, to any good purpose. Hereby we lose our beauty and freshness. Our whole man is turned into a repose and repast of infernal vermin, of fiends and cor|ruptions. We forget God, and our everlasting concerns; are altogether lothsome and abominable; and bring forth fruit to eternal death.—Alas! how this death worketh in me! Not often, but alway I am in it; not a step betwixt my soul and it! Who shall deliver me from so great a death! Who but thee, O Jesus, who quickenest the dead, and eallest things that are not, as though they were!

35. It is compared to a FIRE b 1.289. How fearfully it inflames our heart with lust, with enmity, and rage a|gainst God! How furiously and effectually it consumeth our soul! How impossible for any creature to withstand or quench it! How terrible to such as are graciously a|wakened! But what millions are devoured by it in their sleep! How often on earth it burns up thorns and briers of wicked men! and consumes forests, whole nations and armies, with flaming destruction! How it burns the reprobate world into endless fire! Lord Jesus, quench it in me, in thousands, with thy blood.

36. It is compared to a CLOUD and THICK CLOUD c 1.290. Ah, how innumerable, as the particles of a cloud, are its lusts and acts! How it interposeth between us and our God, and our heavenly glory! What terrible shadows of destruction it casts over us! How fearfully it threatens us with thunderbolts, and sweeping deluges of DIVine wrath! Ye saints, how it damps your spirits! forebodes storms of chastisement! While under the cloud, how often your hearts quake with the voice of thunder! What darkness and shadow of death are over your soul! By thy forgiving grace, by thy shining rays, by the

gracious wind of thine influence, do thou, Jesus, dispel the cloud, and give day to my inward powers.

37. It is compared to a MOUNTAIN or HILL a 1.291. How fixed it is in our heart! How dreadful its height! How fearful and inconceivable its weight! If it fall on us, by conviction or punishment, how it crusheth and sinks our soul toward the lowest hell! How fearfully it interposeth between God and us! What noxious spirits and curses do, as it were, reside therein! Almighty Sa|viour, who wast once willingly crushed under its weight, in mercy come leaping over it to my soul; melt it down with thy love; touch and waste it away by thy grace; remove, overturn it; cast it into the deeps of forget|fulness, the deeps of thy precious blood. O to see thy bleeding love prevail, till the highest mountains of my guilt and corruption be covered! O for a firm faith, effectually to bid this mountain remove, and be cast in|to the deeps of the sea!

38. It is compared to a VINE b 1.292. Alas how it flourisheth and spreads its branches! what clusters of a|bomination and misery it produceth! how sour, hurt|ful to all, disagreeable to every sensible soul, are its grapes! its actual transgressions! In the issue, how fearfully they set the teeth on edge! fill us with anxiety and pain! How often wickedness grows up as a tree, is had in reputation! and pride buds! But the blossom shall go up as dust; the fruit is unto shame and death; the tree, with its fruits, hastens us to eternal ruin.—Ah! how its roots are fastened in me, as with a band of iron and brass! Lord Jesus, lay the axe of thy word and rod thereto! Blessed earthquake, blessed storm of death, make haste, dissolve my frame, tear up my sin by the root, let my wickedness be broken, and cut off as a tree.

39. It is compared an EVIL TREASURE c 1.293. Its great residence is the hidden cabinet of our heart. How carefully we keep and conceal it as a sweet morsel un|der our tongue! Ah! how we daily live upon it! How many are proud of, and reckon themselves en|riched

by it! How inexhaustible its fulness! with what mad haste do many laboriously increase it, adding sin to sin, till the measure of their iniquity be full! and treasuring up for themselves, wrath against the day of wrath, and revelation of the righteous judgment of God!

40. It is represented as a DEBT a 1.294. It includes our neglect of that obedience we owe to God's law; it in|volveth us in the obligation of infinite satisfaction to his justice. The longer we continue therein, the debt the more. increaseth. And ah! how fearfully it occasions our hatred of God, our creditor! our aversion to self-examination! our abhorrence, and sometimes terror, of death and judgment, our times of account! How it exposeth us to the arrest of conscience, the prison of hell, and the endless fury of an angry God! O awful, unbounded debt, which God alone can pay! nor he, but at the expence of his wealth, his blood, his life? O his grace in forgiving me, his enemy, my ten thou|sand talents! Let not me continue in sin, because grace doth abound.

41. Sin is called a REPROACH b 1.295. How clearly it manifests our base birth, that we are of our father the devil! and our base heart, that it is little worth, and set upon mischief! It exhibits us as treacherous, liars, haters of God, murderers of ourselves, filled with all unrighteousness, abominable, and unclean. It exposeth us to the contempt of God, angels, and men. May I never account it mine honour!

42. It is represented as a CORRECTOR and •• COURGE c 1.296. What strokes! what lashes of con|science and providence, our iniquities bring upon us! How often their lustful motions harass and disquiet us? How often our sinful methods of relief and happiness involve us in further trouble! How often are our sins plainly marked on our judgments! or we are given up to our lusts, to punish us for our former wickedness!

43. It is represented as a WEIGHT and BURDEN; and perhaps as a TALENT of lead in an ephah d 1.297. How

dreadful its impression! How heavily it hangs upon sinners! unfits them for running their spiritual race, or working out their salvation! What multitudes it sinks to the deeps of DIVine judgments, and of the lowest hell! How it crusheth the hearts of persons convinced! bruifeth and breaks their bones, and makes them wea|ry of their life! What an oppressive load to the saints! None but thee, O Jesus, could sustain its weight; nor thou, without sweating, groaning, and dying, under its guilt; nor can any other remove it from my soul!

44. It is compared to a BOND; BAND; CHAIN; YOKE a 1.298. Ah! what crimes it supposeth or includes! what slavery it imports! what punishment it forebodes! How effectually it confines our soul, and restrains her from acting or moving in the way of holiness! How it binds men to Satan's door-posts! fixeth them in his pri|son; causeth them to draw in his plough; and dig up mischief! Ah! how many reckon these chains of dark|ness, ignorance, and misery, their honour; a chain and ornament of grace to their neck!

45. It is compared to GARMENTS b 1.299. How fully the habits and acts of sin encompass our whole nature and life! How often they plainly mark what, and whose we are! How they contribute to warm our inward lust! How fearfully they are lined with the DIVine curse! How sadly they protect our heart from God's arrows of conviction; and prevent our penitential shame! Though our best deeds be but filthy rags, how often we take pleasure in, and glory of them!—Lord Jesus, remove these filthy garments, and give me change of raiment.

46. It is compared to a SPOT in garments, or the like c 1.300. It is altogether vile and unsightly. It mars all the beauty of our heart, and spoils the robes of our conversation. It defiles our best duties: nor can it be washed out, but by Jesus' blood and Spirit.—By his mercy and truth applied to my soul, and his causing me to imitate him therein, may my spots be washed out: and by fearing him, may I depart from evil.

47. It is compared to the CRIMSON and SCARLET

colour of wool or garments a 1.301. What horrid murder of our God, our Saviour, ourselves, our neighbour, it includes! How fast it cleaves to our nature and prac|tice! How visible and terrible to behold! and what a shocking mark of God's warfare with us; and presage of his shedding the blood of our soul!—Lord, what profit is in my blood, that I should go down to the pit! By the application of thine, make my deep-dyed crimes white-as snow; fully forgive and purge them away.

48. It is represented as FILTHY NAKEDNESS b 1.302. How shameful and odious is it to God, angels, and saints! What shocking impudence, to be unashamed of it or to be careless of having Jesus' righteousness spread over us, to cover it!

II. Metaphors respecting a sinful state or condition.

1. A state of sin is called the GALL OF BITTER|NESS c 1.303. While one continues in it, no property is in him besides sin, that infinitely bitter thing. Nothing he enjoys that is not poisoned and embittered to him. It exposeth him to the bitterness of DIVine vengeance, of eternal death. Lord, to how many is even bitterness sweet!

2. A sinful state, or a condition of estrangement from God, and of prevalent corruption, resembles a WILDER|NESS d 1.304. In it, how sad the wandering from God! how many the byepaths! how eminent the dangers! how numerous the wild beasts, of evil angels and sinful inclinations! what want of proper provision and com|panions! how violent the storms of trouble!—May I go up from it, leaning on my Beloved! by him alone, as my guide, my way, can I escape out of it.

3. It resembles a DEEP and PIT e 1.305. What sinking ••ears and discouragements! what increasing entangle|ment and perplexity! what nearness to hell! what de|filement and despair, abound therein! How little wa|ter of consolation to refresh our fainting heart! Out of the deeps have I cried unto thee, O Lord.

4. It resembles a PRISON a 1.306. How shameful to be in it! how evidential of guilt! how unhappy; un|healthful; and restrictive of liberty! How destitute of spiritual warmth, rest, water, or wine of consolation! In what momentary hazard are we, of being brought forth to further shame and trouble!—O bring my soul out of prison, that I may glorify thy name.

5. It resembles DARKNESS b 1.307. How horrid and disagreeable! What idleness, perplexity, confusion, disorder, fear, and danger, attend it! O Lord Jesus, turn my darkness into light.

6. It resembles a WINTER c 1.308. What clouds of guilt interpose between God and our soul! How great our distance from Christ, the Sun of righteousness! What mists of darkness and ignorance confound our mind! To what storms of temptation, trouble, or wrath, are we exposed! How hard and frozen our hearts, that neither word nor providence of God can impress them! How barren of every good word and work! How destitute of inward warmth of love to Je|sus' person, covenant, cause, ordinances, or people? How unclean, slippery, difficult, and dangerous our paths! How are both heart and way deluged with floods of corruption, to the marring of our spiritual fellow|ship with God, and with one another! How unflou|rishing and unsightly is our whole appearance!—O my soul, is this winter past, and the rain over and gone!

7. It resembles DEATH and the GRAVE d 1.309. Alas, how it separateth us from our true friends! How unsightly it renders us to God and his servants! How, therein, we are shut up to our lusts! how buried in stupidity, forgetfulness, and filthiness! hid, amidst earthly and sinful cares and pleasures! nor can any besides thee, O Resurrection and Life, quicken and bid us go forth.

III. Metaphors respecting a stated course and practice of sin.

1. A wilful course of sin, is represented as a TRADE and OCCUPATION e 1.310. With what deliberation, activity,

constancy and delight, do unregenerate men commit iniquity, in every thought, word, and deed! As of the devil, they attend constantly to this very thing; com|mit sin, weave spiders webs, waste their time, thoughts, and substance, in that which may ensnare others, but cannot profit, nor cover themselves; hatch cockatrice-eggs, do mischief to themselves, and all around. Ah! why not rather choose, and labour for, the better part, that shall never be taken from them!

2. It is a WARFARE after the flesh a 1.311. With what craft, rage, and vigour, we therein oppose God, his truths, his ordinances, and people, and seek to injure them!—How long, my foul, hast thou served day and night, winter and summer, in this horrid campaign!

3. It is a WALKING in and after the flesh b 1.312. With what deliberation, pleasure, and progress in evil, do we therein follow our indwelling lusts as our guide! and take Satan's will, and the pattern of an evil world, for our way! move gradually towards destruction, al|ways acting under the influence of sinful and carnal principles, motives, and ends!—Lord, against me stop the way.

4. It is compared to the RUNNING OF A RACE c 1.313. With vain hopes of reward, do wicked men set out therein; and with what amazing activity, they, at their eternal hazard, contend with one another, in do|ing evil! And ah how quickly, if mercy prevent not, shall they attain the goal of endless ruin!

5. It is compared to DRUNKENNESS d 1.314. With what pleasure, greed, strong desire, do evil men drink up ini|quity, drink up scorning, follow after, and commit sin! indulge themselves in blasphemous scosfs, till their con|science be thereby stupified, their heart distracted and enraged!—O may I, for ever, drink of the well of Beth|lehem, of the Fountain of living waters, and streams from Lebanon.

6. It is compared to a WALLOWING in the mire e 1.315. How altogether absurd and shameful! How therein our best works do more and more defile us!—Lord, when

wilt thou pluck me out, and carry me home, that I may wallow no more!

7. It is represented as a GROWTH in sin, a FILLING up the MEASURE of iniquity a 1.316. Therein wicked men flourish and increase in wickedness, grow worse and worse, more bold and active in it, till they attain that height and measure, at which God hath determined to cut them off.

8. It is called a CROOKED WAY b 1.317. How unsightly! self-inconsistent! grievous! and inconstant a course of wickedness! And how contrary to the even rule of the DIVine law! How often, Lord, are my ways so crooked, that none but thee can know them!

9. It is called a FIRE c 1.318. How terribly it increaseth our enmi••y and rage against God! How inexpressibly dangerous, burning us up, and hurrying us to the ven|geance of eternal fire!—Lord, save from this Taberah; this infernal burning.

10. It is compared to DARKNESS d 1.319. Nothing in it is instructive, comfortable, or edifying. It perplexeth, blinds, and occasions spiritual stumbling to all around.

IV. Metaphors respecting particular courses or acts of sin.

LESSER SINS are compared to MOTES in the eye, and to GNATS, while greater are likened to BEAMS and CAMELS e 1.320. The very least are hurtful and blind|ing, and will be painful to the saints; but others are more obvious and aggravated.

1. IDOLATRY, or FALSE WORSHIP, is represented as a compassing God about with lies and deceit f 1.321. It fals••ly supposeth the DIVinity of idols: It deceitfully giveth them the honour due unto God. Doth not my drawing near to God with my mouth, and honouring him with my lips, while my heart is far from him, falsely suppose him a blind idol, and d••ceitfully flatter him?

2. It is called a sowing of the wind a 1.322; to mark its vanity, unprofitableness, and hurtful influence. Alas! how many thereby reap the whirlwind of DIVine judg|ments!

3. It is called a hewing out of broken cisterns, that can hold no water b 1.323; to denote, that the hardest labour therein, will bring no true advantage or comfort.

4. It is called a feeding on ashes c 1.324. How vain, base, and hurtful! And what a manifest token of in|ward corruption and plagues!

5. It is represented as WHOREDOM d 1.325. Thereby the Hebrews and others did, or do break their marriage-covenant with God, as his church; and admit idols into his room, as the darling of their heart, and object of their religious honour.

6. It is represented as a setting up idols in the heart e 1.326; to signify, that inward love to, and esteem of idols, are the spring of the worship given them.

7. Idols are represented as VANITY, they can do no good: as CARCASES, because without life, and detest|able to God: as STUMBLING-BLOCKS, as they occasion mens falling into sin and danger: as upright like the palm tree, without any motion, they remained fixed in their erect posture: as DUNG GODS, because altogether contemptible and abominable: as TORMENTS, because they bring their worshippers to misery f 1.327.

1. APOSTACY from God is called BACKSLIDING g 1.328. How absurd and contrary to light and reason! How gradual, and often insensible! In the issue, how danger+ous! If any man draw back, God's soul will have no pleasure in him.

2. It is called a leaving of first love h 1.329. It implieth an abatement of former esteem, regard to, and desire after God, and his Christ.

3. It is called a dealing treacherously i 1.330. It is trans|acted contrary to solemn vows, and under fair pretences of friendship.

4. It is called a revolting from God a 1.331. By it we cast off his authority and law; withdraw from him our sub|jection, and revenues of honour; and bestow them up|on ourselves, upon Satan, and the world.

CARNAL SECURITY is compared to a BED; a SLEEP; a SLUMBER; and DROWSINESS b 1.332. How careless, lan|guid, thoughtless, ignorant, and insensible it renders our soul! How averse to bestir ourselves in quest of any spi|ritual good! or to be awakened! How we lean on the pillows of our attainments and self-righteousness! How we lose our time, and expose our spiritual nakedness! How fondly we amuse ourselves with empty dreams and imaginations, of the excellency and happiness of our state! and how readily we quarrel with God's provi|dence and ministers, who attempt to rouze us up!

1. HERESIES, and their attending abominations, are called DEPTHS OF SATAN c 1.333. By his agency, their authors cunningly frame them; and pretend that a great deal of knowledge, wisdom, and unsearchable mystery is contained in them.

2. False doctrines are compared to a CANKER or GANGRENE d 1.334. How insensibly and gradually they waste and devour the churches of Christ, and souls of men! How effectually they wear out the vitals of reli|gion; and even the form of godliness! How difficult of cure! But is there any thing too hard for the Lord?

3. They are called VAIN BABBLING e 1.335. How noisy and foolish! how unsubstantial and unprofitable! Feed not thyself, my soul, with these, but with Jesus' words, which are spirit and life.

1. Secret sin, especially WHOREDOM, is compared to STOLEN WATERS, and bread eaten in secret f 1.336. What pleasure and delight men take in it! how they exert themselves to obtain it! and what endeavours they use to hide it!

2. Whoredom is compared to COALS OF FIRE, and a

HOT OVEN a 1.337. From the inward burning of absurd and outrageous lust it proceeds. How great is the dan|ger of the most distant approaches to it! Can a man take such fire into his bosom? can he go upon these burning coals, and not be hurt, not be hastened towards hell-fire?

3. It is represented as a BART striking through one's liver b 1.338. How quickly, how unexpectedly it ruins the: powers of the soul! and the inward constitution of the body, of those who are given to it!

4. Unclean lust is compared to the RAGE OF a STAL|LION c 1.339. How brutish, shameless, furious, and com|manding its force!

1. OPPRESSION of the poor is called a panting after the dust on their head d 1.340. Thereby the oppressors in|cline to rob them of every thing, and crush them to the dust of death.

2. It is represented as a selling them for a pair of shoes e 1.341; to mark how lightly the oppressor esteems them; and for how little he is disposed to ruin them.

3. It is called a crushing and treading upon them f 1.342; to signify the grievous, afflictive, and debasing tendency of it.

4. It is called a staying of them; a chopping their bones; a frighting and tearing them in the manner of lions, wolves, or bears g 1.343; to denote the inhuman cruelty contained in it, and the utter ruin effected by it.

5. It is represented as a building of houses and cities by blood h 1.344; because oppressors rear these structures with the wealth extorted from others, to the endanger|ing of their life.

6. It is called an eating of God's people as bread i 1.345; to mark the pleasure and greed with which wicked men persecute the persons, ruin the character, and consume the substance of the godly.

PREVAILING SINS, with their attending judgments, are called GREY HAIRS a 1.346. They manifest their sub|jects to have enjoyed their best days, and to be old in sin, and withered, weak, and feeble, in their spiritual condition, and that their death and ruin hasten apace, if mercy prevent not. And ah, how often have men these symptoms without knowing it!

FALSE HOPES and joys are likened to a RUSH; a FLAG; a SPIDER'S WEB; a house built on the sand b 1.347; to mark how unsubstantial they are; and how inca|pable to endure the storms of trouble, conviction, or death.

VAIN SPEECHES and imaginations are likened to the EAST WIND c 1.348; to signify how unsubstantial, noisy, blasting, and hurtful they are.

SELF RIGHTEOUSNESS resembles a SPIDER'S WEB, and FILTHY RAGS d 1.349. How worthless, vile, unconnected, and shameful is it before God, and every convinced conscience!

PERVERTING of judgment is compared to HEMLOCK growing up in the surrows of the field e 1.350; to denote how bitter, grievous, poisonous, hurtful, and wide-spread it was.

V. Metaphors respecting temptations to sin.

1. Temptations to sin are represented as TRAPS; SNARES; PITS f 1.351. Unawares they seize us; firmly they retain us; and tend to promote our present and future ruin! O Jesus, open mine eyes to discern them; guide my feet in the way of peace. Break the snares, that I may escape.

2. They are represented as STUMBLING-BLOCKS g 1.352. Alas! how Satan and his agents lay them in our way!

To our own and others hurt, how heedlessly we rush upon them! and sinfully stumble and fall in our con|versation!

3. They are represented as DEVICES and WILES a 1.353. With what craft do Satan and his agents devise and lay them before us! How well they are suited to our na|ture, tempers, and circumstances! How cunningly are sins therein represented to us as virtues; as small sins, that can be easily repented of, and may be readily for|given! How craftily we are dissuaded from duty, as if unseasonable, unimportant, unplain, or dangerous!—Attend, my soul, be not ignorant of these devices.

4. They are represented as a BUFFETING ROD; and THORN in the flesh b 1.354. Ah! how they harass, oppress and grieve some; chiefly saints! and render them weary of their life! My soul, what time thou art pricked or buffeted, have recourse to Jesus, that his grace may be sufficient for me.

5. They are represented as a SIFITNG c 1.355. Alas! how Satan, by them, troubleth, tosseth, and trieth the saints! But, blessed Redeemer, thou hast prayed for them, that their faith fail not. None shall shake them out of thy hand; nor shall the smallest stone of their number fall to the earth.

6. They are represented as a WRESTLING and WAR|FARE d 1.356. How closely, how furiously, how craftily, do Satan and his agents therein ply the saints! endea|vour to trip up their heels! overturn and ruin their soul! but God shall make them stand.

7. They are represented as FIERY DARTS e 1.357. From what distance they may be cast! to heavenly souls, how terrible their appearance! how suddenly, and from what unexpected airths they strike! how fearfully they kindle the corruption of our heart!—May I continually bathe myself in the fountain of a Saviour's blood, and in the river of his Spirit, that I may readily quench all the fiery darts of the devil.

CHAP. IX. Metaphors respecting prosperity, spiritual or temporal.

1. PROSPERITY is compared to LIFE a 1.358. What usefulness and aptness for work attend it! If my gold or silver abound, be thou, my soul, lifted up in the ways of the Lord; do thou good to others; and run in the way of his commandments, when he en|largeth my heart.

2. It resembles the having the head anointed with oil b 1.359. In the enjoyment thereof, men do, or ought to appear comely, lovely, and cheerful.

3. It is represented as a sitting under our own vines and fig-trees, and a beating weapons of war into instru|ments of husbandry c 1.360; to mark the pleasure, the pro|perty, the refreshment, the peace, satisfaction, and safety therein comprehended—Sit, my soul, under Je|sus' shadow, with great delight; let his fruit be sweet to my taste. Thus, though the fig tree should not blossom, and no meat be in the vine, and the labour of the olive fail; yet will I rejoice in the Lord, and be joyful in the God of my salvation. With detestation shall I cast away the weapons of my rebellion against him; and improve the remembrance of my wickedness, to render me active in gospel holiness.

4. It is represented as a LIFTING UP d 1.361. It pre|vents contempt and oppression; renders us more visible to mankind; exalts us to honour, authority, pleasure, and more abundant usefulness—May I be raised up to|gether with Christ: so, when men are cast down, I shall say, there is lifting up, and he shall save the humble person.

5. It is represented as HEALTH and FATNESS e 1.362. Thereby pain, trouble, and poverty, are removed, and pleasure, strength, and extensive influence, abundant fulness, honour, and power, succeed in their room.

—Be thou, O Saviour, the health of my countenance, and my God.

6. It is represented as a TREE OF LIFE a 1.363. What pleasure, courage, comfort, and vivacity it affords!—Blessed Jesus, how often have my deferred hopes of fellowship with thee made my heart sick! but when thou comest, thou art a tree of life; because thou livest, I shall live also.

7. It is compared to a flourishing FIELD or GAR|DEN b 1.364. How pleasant and refreshful to behold! and how promising of what is better!—Lord, render my soul as a watered garden, whose springs fail not!

8. It is compared to LIGHT; to the SUN; the MOON; to a LAMP: a CANDLE c 1.365. By means thereof are men noticed, and regardfully distinguished; and have an opportunity of active usefulness. How plea|sant and delightful it is! Yet how fast all outward pro|sperity hastens to its final period! and the brighter it shine, its duration is ordinarily the shorter.—May the Lord be my everlasting light, and my God my glory.

9. It is compared to a SPRING TIDE; a MORNING, or DAY d 1.366. Therein our enjoyments bud, and promise much increase; every thing in our lot seems fresh and smiling, and calleth us to activity and labour. There|in we are warmed with pleasure and fulness; sing for joy, and walk abroad with airs of gaiety and cheerful|ness. But how quickly does the winter and night of death succeed!

10. It is compared to MOISTURE and DEW e 1.367. How refreshing, pleasant, and useful! and therein ought we, like a dew from the Lord of hosts, to refresh and do good to others.

11. It is compared to WATER; a FOUNTAIN; a RI|VER f 1.368. How pleasant to behold, or enjoy it! What extensive usefulness, apparent security, and continuing duration, it seemeth to promise! But how often it proves brooks of Tema; is quickly dried out of its place.

12. It is compared to a TABLE; a FEAST; a CUP OF WINE; or MILK a 1.369. It is DIVinely set before us, and measured out to us; it is pleasantly and greedily em|braced by us; and cheerful and merry it rendereth us.—But art not thou, endless nuptial-feast of the Lamb, thou new wine in the Father's kingdom, thou milk, not of the Gentiles, but of Jesus, ten thousand times sweeter than honey to my taste!

13. It is called a CROWN b 1.370. What glory, respect, and authority attend it! But alas, how tottering! how easily it falls from our head, because we have sinned!

14. The rich man's wealth is his STRONG CITY c 1.371. He trusts and depends on it for safety; and is by it protected from various insults and dangers.

15. Riches are likened to EAGLES d 1.372. How quick|ly they often fly away from men, never to be regained! and mount towards heaven, to accuse their owners to God, for abusing them!

16. They are called the MAMMON of unrighteous|ness e 1.373. What a numerous collection and multitude! How often the object of much unrighteousness in pro|curing and keeping them!—What others sinfully gain or use, let me lawfully get, and lay out in works of piety and charity, that I may be rewarded in the hea|venly, the everlasting habitations.

17. Saints count all but LOSS and DUNG to win Christ f 1.374. In comparison of him, they reckon every other thing contemptible, useless, unsavoury, and vile.

CHAP. X. Metaphors respecting adversity.

1. SORE troubles are likened to a troop of HORSE|MEN; and represented as the TERRORS of God set in array against one g 1.375. O the irresistible force! the impossibility of fleeing from them! and the fear, perplexity, astonishment, and often hopeless stupidity, of men under them.

2. Affliction is called the BLAST and BREATH of God, SMOKE out of his nostrils a 1.376. How easily he in|flicts it upon us! and thereby, how are we toffed, fan|ned, unsettled, and perplexed! Amidst my trouble, Lord, breathe on me, and cause me to receive the Holy Ghost.

3. It is compared to LIONS; BEARS; and SER|PENTS b 1.377. What terror and ravage it spreads in the world! In desolating judgments, how unmercifully are men torn and stung in their persons and enjoy|ments!

4. It is likened to an ALMOND TREE c 1.378; to mark its speedy approach, and its lasting duration. How quickly violence riseth up into a rod of wickedness! How quickly pride buds, and brings forth punish|ment!

5. It is compared to a thorn hedge; a surrounding wall of hewn stone; a wall of gall and travail d 1.379. It stops our course and enterprize; shuts us up from liber|ty and escape. How often our attempts to remedy it, do but prick us, and embitter our condition more and more!

6. It is represented as a feeding on gravel, and four grapes; and having the teeth set on edge e 1.380. How de|basing and unpleasant! How bitter it renders life, and the enjoyments thereof! Lord, sweeten all my troubles with thy love shed abroad in my heart.

7. Sore trouble is represented as a treading down; a cutting down; a drying up; a covering with ashes f 1.381; to denote the violent debasement and oppression, the painful agony, the deprivation of comfort, and of the hope of it, therein contained.

8. It is called a licking of the dust like serpents; a moving in the holes of the earth; a sitting in the dust g 1.382; to mark the dreadful debasement, the shame, and the difficulty of obtaining necessary provision, contained in it. And how often do sinners then wail as dragons, and hiss and murmur as serpents!

9. It is called a breaking in the place of dragons, and with breach upon breach a 1.383. How often it is inflicted by instruments cruel and unmerciful, who scarce allow the least hope of outgate! How often is one painful and debasing judgment added to another! How effectu|ally they break our spirits, deprive us of joy, vigour, and courage! break our bodily constitution! break off our purposes! break to pieces our worldly enjoyments! break asunder families, churches, and nations.—O Je|sus, heal our present breaches, which are wide like the sea.

10. Adversity is compared to a VOICE, or sounding of trumpets b 1.384. Often God warns men of it; and by it he solemnly calls us to consider our ways, and with whom we have to do; to repent of our sin, and flee to Jesus, from the wrath which is to come. O may I di|stinctly know what is spoken and sounded!

11. Fearful affliction is represented as a scattering of brimstone upon one's habitation c 1.385; alluding to the o|verthrow of Sodom; and to mark how wrathful, dis|agreeable, and hopeless, it renders our condition.

12. God's judgments upon Antichrist are represent|ed as the pouring out of seven vials d 1.386; to mark how wisely, gradually, and completely his vengeance shall overtake that abominable state. Yet how sparingly, in comparison of the full floods of his wrath in hell!

13. Affliction is called a TRIAL e 1.387. By it God calleth us to the bar of our conscience, to examine and consider our ways; and he manifests to ourselves, or the world around, what tempers and dispositions we are of.

14. It is compared to the scorching HEAT of the sun, or NOON-TIDE f 1.388. In it how vehemently do an angry God, prevailing corruptions, wicked angels and men, disquiet our souls, our bodies, and deprive us of our rest, refreshment, comfort, and glory! How is our du|ty thereby hindered, or rendered hard to perform!—Under such trouble, let me flee under Christ's shadow, and live as one planted in, and watered by him.

15. It is compared to an EVENING or NIGHT a 1.389. It succeeds a morning of prosperity, opportunity, or life. In it, Christ, the Sun of righteousness, and other sun-like comforts, are withdrawn; and only moons of instituted ordinances, stars of ministers, and such like lesser comforts, are left behind. How often doth our sun go down at noon! our comforts forsake us, when we least expected it! In trouble, how heartless; cold; painful; and dangerous to live! What delusive meteors of vain fancies, and flattering temptations, blaze abroad! What wild beasts of hurtful inclinations range around, seeking whom they may devour! How slowly time seems to move! How drowsy and stupid our souls of|ten become! And how often is the darkness and dan|ger greatest, before the day-spring of deliverance ap|pear!

16. It is compared to DARKNESS b 1.390. It is a judg|ment DIVinely inflicted, and occasioned by the hiding of God's face; by his removal of the sun and lamp of pro|sperity; by his depriving us of his word and ordinan|ces; and by his cutting off the great men of a church or state. How unpleasant and unactive it renders our life! What wandering and stumbling it occasions! How different its degrees, though it can still become worse! How grievous, especially to those who have tasted the pleasures of an opposite lightsome prosperity! How often it is such a mixture of mercy and judgment, that it is hard to say which prevails in it! Yet, let me reverence it; it is the doing of the Lord, let it be won|drous and acceptable in mine eyes; It is his pavilion and secret place; let me therein behave as in his imme|diate presence; let me feel after him; though clouds and darkness be round about him, judgment, mercy, and truth, go before his face.

17. Afflictions are compared to CLOUDS c 1.391. How great their variety, how numerous their ingredients! how often they suddenly come upon us! how signally they obstruct our light and comfort; and render us dull, heavy, cold, and careless! Yet doth not God ride there|on?

Is not he present in them? and is it not his alone to remove them?

18. They are compared to RAIN; DEW; and DROPS of the night a 1.392. How numerous their ingredients! how grievous; and for the present, seemingly hurtful to the distressed! Yet afterward, how often profitable to render us fruitful in the works of righteousness! Blessed Saviour, what countless drops of DIVine wrath fell on thine head, thine heart! O thy amazement and heaviness under the weight thereof! but how delightful and numerous the fruits of glory to God, and felicity to men, thereby produced!

19. They are likened to WINTER b 1.393. God appoints and limits them. The withdrawment of his smiling countenance, the removal of his warming and illumina|ting word and ordinances, or of outward prosperity, oc|casion them. How painful to endure! how often they kill such as are not rooted and grounded in Christ! how they nip the weeds of corruption in the saints; and cut off the vermine of earnal professors from among them! How effectually they render difficult our way to the heavenly kingdom; and, proportional to their severity, sweeten the spring-tide of glory, when it cometh! A|dored Jesus, how tremendous was thy winter of suffer|ing! thy soul was troubled, amazed, and very heavy, sorrowful even unto death. O shocking winter that be|stormed, that pained, that froze to death, him who is the Almighty God! But rejoice, my soul, the winter is past, the rain is over and gone; Jesus hath suffered, and entered into his glory. The winter of my unrege|neracy is past; quickly shall all my winters of raging corruption and trouble be finished, and one eternal spring ensue.

20. They are compared to storms of WIND; HAIL; and RAIN c 1.394. By the abounding of iniquity; by the want of humiliation under former trials; by the death of godly men; by inspired hints applied to the consci|ence, and the like, they are often foreboded. Out of God's treasures of indignation, they are brought forth; and by his power and wisdom, they are governed; devils

and wicked men being no more than his instruments. How swiftly they pursue! how suddenly; how terribly and irresi••••ibly they seize upon mortals! what desola|tions they make in the earth! how wretched, perplexed, and painful, is the case of those under them, who are without Christ! how the storm sweeps away their lying refuges of vain imaginations, self-righteousness, and sin|ful methods of deliverance! how this whirlwind binds them up in its wings, and hurls them into eternal ruin!

21. They are compared to WATER-SPOUTS; BROOKS; OVERFLOWING STREAMS; and SWELLINGS OF JORDAN a 1.395. How various the instruments and ingredients thereof! how they run in our way to the celestial bliss! in what high degree; and how suddenly, successively, violently, and irresistibly, they often attack us! How loud, how terrible their message from God to our conscience! how muddy and disagreeable to our taste! What havock they make in families, nations, and enjoyments! How effec|tually they carry off into eternal wo, these who are not anchored, rooted, and grounded in Christ!

22. They are compared to DEPTHS and DEEP MIRES b 1.396. How often they gradually increase and overwhelm us! how fast they retain, and refuse to let us go! In them, how wretched, cold, perplexed, and dispirited our soul! how incapable are we to recover ourselves from them! How often, my soul, are the deeps like to swallow me up! how often am I deprived of the smiles of Jesus' love! perplexed with ingratitude to him! afraid of his just wrath! oppressed with his judg|ments! harassed in conscience with fears of utter rejec|tion? with temptations of Satan, and prevalency of in|ward corruption!—But rejoice, Jesus was nights and days in the deep, that he might pave my deeps with his everlasting love. His way is in the sea, and his path in the mighty waters; and from all my great deeps shall he draw me out. Though now deep call unto deep; all his waves and billows go over me; yet his loving-kindness will the Lord command in the day-time. The name of all my deeps is, The Lord is there.

23. Trouble is compared to a WILDERNESS a 1.397. How difficult to live in it! how exposed to enemies, snares, and temptations! how hard to discern our state and condition; or find a way of escape! how many are our wants! how rough our way!—While I am here, may JEHOVAH feed me with his hidden manna; lead, humble, and prove me; and do me good in my latter end.

24. It is called a VALLEY; a BOTTOM; a VALLEY of the shadow of death b 1.398. Therein, how debased is our condition! how ready are we to be trodden upon! What preludes of death! What terrors often surround us therein!—Yet in this low valley hath not my soul or|dinarily most moisture? and is she not most fruit|ful? Let me then never fear trouble or death, while I have a Christ with me.

25. It is compared to PITS; NETS; SNARES; STUM|BLING-BLOCKS c 1.399. How wickedly do Satan and his agents often prepare them for us; and draw us into them! How unprepared and suddenly, do we often fall into them! How often are we so entangled, that endeavours to extricate ourselves do but inveigle us more and more! How often we rage as wild bulls in a net! How often we are overthrown, hurt, and bruised by them! How sadly they stop our way, and render us unsightly!

26. Is is compared to a PRISON; STOCKS; or CHAIN d 1.400. It restrains our liberty; marks our guilt; promotes our shame, fear, pain, disquiet, and often connection with bad companions. It is thine, O supreme Judge, to cast us into, and deliver us from it. Our attempts to escape at our own hands, do but add to our misery.—My soul, quietly bear thy shame; accept the punishment of thine iniquity; be still, amidst thy trouble, till God himself bring thee out.

27. It is compared to a BED e 1.401. Our spirit it con|fines; our activity it restrains. Under it, how sick, uneasy, unsightly, lean, destitute of courage or comfort are we!

28. It is compared to a FIRE; a FURNACE; FLAMES; an OVEN f 1.402. How often it breaks forth suddenly!

how quickly it spreads! how terrible its alarms! how hard to stop, and painful to endure it! As good sub|stance, the saints are only melted and purified; as stub|ble, the wicked are destroyed, and hastened to eternal fire. It makes mens faces like flames; fills them with reddening terror and rage. It makes them blacker than a coal; deprives them of their joy, their glory, and ho|nour. It renders them like bottles in the smoke, quite unsightly, and almost useless.—When I pass through the fire, be thou, Jesus, with me; so shall I not be burnt, nor the flame kindle upon me.

29. It is compared to ARROWS; to a SWORD; and other weapons of war a 1.403. Afflictions are launched from the bow of God's providence, and managed and directed by his hand. How numerous and well-aimed! How often do they secretly and unexpectedly strike, wound, pierce, and pain our body or soul!—How often, O Lord, have thine arrows stuck fast in me, and thine afflicting hand pressed me sore! how often have the poi|son thereof, the torment and fear arising therefrom, ex|hausted the joy, courage, and ease of my spirit!

30. It is compared to a ROD or SCOURGE b 1.404. What a painful and grievous consequence of sin! It is sent to cause us consider our evil ways, and turn to the Lord: Kindly we ought to receive it, and carefully to improve it. How often it proves beneficial to promote our con|viction, and conversion to God! Such as being often corrected, harden their neck, shall be suddenly destroy|ed, and that without remedy.—Correct me, O Lord, but in measure; and let thy rod drive all my sin, my foolishness, from my heart.

31. It is compared to a WOUND; DISEASE; LEAN|NESS c 1.405. How sharply it pains us? how sadly it con|fines, and abridgeth our liberty! spoils us of our glory and fulness; and renders us weak and unsightly! Alas! by neglect to receive and digest my spiritual provision; by sinful anxiety; by immoderate care about earthly things; by taking satisfaction in carnal and sinful plea|fures; by manifold diseases of sin and sorrow, what a

lean, a deformed skeleton am I! My leanness, my lean|ness! wo unto me.

32. It is represented as a thing CROOKED a 1.406. In the inward or outward case of our person; in the case of our family, our friends or enjoyments, how uneven, dis|similar, disagreeable, and uncomely, it renders our lot! O the unnumbered crooks of mine! By thy favour, blessed Jesus, thou liftest me up; and by thy rebukes thou castest me down: but eternity shall make even all.—Let not then my soul endanger herself, essaying to make straight, what be hath made crooked.

33. It is called a CROSS b 1.407. Like the ancient cross|es, to which malefactors were fixed, it stretcheth, pains, and exposeth us as shameful malefactors in God's sight. It crosseth our hopes, desires, designs, and attempts: we look for good; but evil comes: we seek light; and be|hold it is darkness.—May all my trouble be the cross of Christ

34. It is compared to a BURDEN and WEIGHT c 1.408. It oppresseth and sinks our spirits; it lowers our circum|stances. It renders us uneasy in life, and unsit for ex|tensive action. If burdens be imposed, if plowers plow upon my back, it is the grief, the load which the Lord hath appointed me: let me therefore patiently bear it; be dumb because he doth it. Jesus bare my griefs, and carried my sorrows: he hath borne and carried; and even to old age he will bear, and he will carry, and he will deliver me. Be thou, my soul, a follower of them, who through faith and patience inherit the promises.

35. It is called a YOKE d 1.409. How closely it cleaveth to us, and joins us together! firmly we are fixed there|in; sadly is our spirit often galled thereby. Neverthe|less it obligeth us to follow the course appointed for us, in the providence of God. It is a yoke of transgression wreathed about our neck, by our iniquities; for though hand join in hand, the sinner shall not go unpunished.

36. It is called a HOOK; and BRIDLE e 1.410. By ap|plying it to men, and painfully tormenting them there|with, God, at his pleasure, restrains them from their in|tended purposes; drags them through the world, and

the DIVersified circumstances thereof; and at last draws them into the eternal state.

37. It is compared to a FAN; and SIEVE a 1.411. There|by God tries and discovers what we are; tosseth us up and down; separates sinners from the saints in the church; for what is the chaff to the wheat? Hereby ho fans and sifts our hopes; for what is the chaff of vain imaginations to the comfortable oracles of Christ! Hereby he scatters families and nations before him, lighter than the small dust of the balance. It is a sieve of vanity, as God therein shews mens emptiness; sets them one against another; and spreads destruction a|mong the nations.—Lord, sift thy chosen as thou wilt, none shall be lost.

38. It is compared to GALL; and WORMWOOD b 1.412. How bitter and disagreeable to nature! But, being mixed with mercy, how profitable it is to the saints! It kills our inward vermine of corrupt inclinations; it brings down our pride; purgeth off our filth; cures our spiritual barrenness and deadness; and enlargeth our appetite and desire after Christ.—O the height, the depth, of the wisdom and knowledge of God, who by gall and wormwood ushers in sweet Jesus, and his glory, to my heart!

39. It is compared to a CUP, full of liquor c 1.413. God exactly measureth it out to men; and every one must take his share. How often it maketh us stagger as drunken men, not knowing what to do; nor whither to go? How often it renders us stupid and enraged! How often it causeth us vomit up our shame, confessing our wickedness, parting with that which we had sinfully gained; or pouring forth our blasphemous rage against the DIVine Manager of all plagues! How often it is a cup of fury, proceeding from the revenging wrath of God! making men drunk with their own blood; stupified with their miseries! How often it is a cup of trembling and astonishment, making us quake and faint at the thought of receiving, or of continuing to drink it!—Adored Redeemer, what a cup was thine! a cup of trembling, filled with wine of astonishment! a cup full

of the fury of the Lord, full of thine own blood! a cup deep as hell, and broader than the sea! O how my heart is wonder-struck! How melted to hear thee cry of it, The cup that my Father giveth me, shall I not drink it? to see the wring out the bitter dregs thereof, and drink them out for whom! for ME.

40. The afflictions of Christ and his people are called their BAPTISM a 1.414. Through these they are dedicated to God; put off their connections with sin, and the mortality that attends it. How, Jesus, wast thou strait|ened, till thy baptism was accomplished! How thy bowels heaved within thee, to find a vent in love, in sighs in groans, in blood, in death, for men! for ME!—Heave all my powers; burst thou mortal frame with love; with longing for my Christ.

41. The overthrow of nations or churches is repre|sented as a rolling together the heavens; a turning the sun into blackness; and the moon into blood, and causing the stars to fall b 1.415; to mark the shocking and fear|ful manner in which their frame is dissolved and broken to pieces; their luminaries perish; their idolatrous ob|jects of worship are disgraced; their magistrates and ministers ejected, and barbarously murdered; their or|dinances, laws, and statutes, are abolished.—These, my Lord, shall perish; but thou shalt endure: they shall be changed! but thou art the same, and thy years have no end.

42. The overthrow of nations and churches is com|pared to an EARTHQUAKE c 1.416. How terrible and de|structive! How it makes mens hearts to fail and quake for fear! How dreadfully it rends asunder the whole frame of government! How furiously and suddenly are magistrates, ministers, and great men, these exalted and overtopping mountains, private persons, these plain fields and useful rivers, thrown out of their re|spective stations and enjoyments!

43. The overthrow of a nation or church is likened to an HARVEST and VINTAGE d 1.417. Men being ripe in, and having filled up the whole measure of iniquity, which DIVine patience intended to bear with, God cuts

them off from their standing. The wicked he casts in bundles, or multitudes, into hell-sire: the saints he either preserves in life, or by death carries them home to himself. Ah! what pricking thorns, and blasting whirl|wind, do many then reap, as the punishment of their crimes!

44. Civil punishment is called a WHEEL brought o|ver the wicked a 1.418; Alluding perhaps to some an|cient method of torture; and in order to represent its easy execution, and bruising influence.

45. Church-censure is called a ROD b 1.419. It is in|tended to correct men for their sin, and to reclaim them from it to Christ; and it is to be applied with tender affection, meekness, equity, and prudence.

46. Lets and impediments in the way of performing an enterprize, are called mountains; gates of iron and brass; the sea; the river Euphrates; and streams of Egypt c 1.420. Because they signally stop and hinder the execution of designs. But lie what will in the way of performing the promise, thy power, O Jesus, shall remove it, in the time thereof: mountains shall leap aside; seas and rivers shall dry up, at the rebuke of thy countenance.

CHAP. XI. Metaphors respecting human life.

1. HUMAN life is compared to a POST d 1.421. Night and day, it swiftly passeth forward; nor can any thing stop its progress one moment. Ye sons of men, improve every moment thereof. Rise early in the morning of it, to follow hard after God. Rest on no present enjoyment. If you come not up to Jesus, in due time, your eternal life must go for it.

2. It is compared to the FLIGHT of an eagle hasting to her prey e 1.422. With the utmost swiftness it passeth away, scarce leaving the marks where it hath been.

What years I have lived, are not lived, but lost. What but vestiges of folly and guilt are to be seen be|hind me!

3. It is compared to a FLOWER, or GRASS a 1.423. In our infancy and youth, how fair and beautiful! At JEHOVAH's pleasure, how quickly are we cut down by untimely death! or withered by old age!—But shall not my life, hereafter, revive as the corn, and grow as the lily?

4. It is compared to a WAY and JOURNEY b 1.424. How much trodden! how constantly pursued! how quickly ended! My soul, while thou art in this way, agree with God. Let my whole way point towards eternal bliss.

5. It is compared to a FEAST c 1.425. In it God giveth some a cup of consolation and prosperity; to others he giveth bread of affliction, a cup of adversity and wo. Whichsoever my Father giveth me, let me cheerfully drink it. If I am in Christ, my life is a continual feast.

6. It is compared to a valuable MERCHANDISE to be redeemed d 1.426. Eternal and unbounded felicity or mi|sery depends on every moment of it. By the enjoy|ment of God, every moment may be rendered more valuable than the whole earth. Sensible of its impor|tance, deeply concerned that we have lavished so much of it on Satan, the world, and our lusts, we are to be doubly careful in improving the rest.—My soul, how hath time lien heavy on thine hand! How often hast thou been straitened how to dispose of it! How often by unnecessary sleep, by idle converse, by vain and wicked devices, hast thou murdered its most sacred moments! are its few years too long to love Christ! too long, to prepare for eternity! too long, to secure the salvation of an immortal soul! Hearest thou, my soul, what murdered moments witness against thee? Must my life go, for theirs! O dear-bought sleep, if it cost me a restless eternity in hell! O costly hour for drinking a bottle, if rapid with an eternal drinking of of unmixed wrath! O ill purchased hours for a ball,

horse race, or stage-play, if they cost me everlasting fellowship in fire with the devil and his angels! O dear bought opportunity of an idle visit, or onedifying chat, if it cost me endless weeping, wailing, and gnashing of teeth! Will the momentary enjoyment of a sensual plea|sure, common to me with the beasts, countervail the damage of unceasing torment? Should I, by giving my heart, my care, my time, to the world, gain the whole of it, what will it advantage me, if I lose my soul?

7. It is compared to SWIFT SHIPS a 1.427. How quickly it passeth away, and carrieth us into the ocean of eternity! And how many in it imagine every thing moving but themselves! How often bestormed, and brought to the brink of ruin!

8. It is compared to a SHPEHERD'S TENT b 1.428. E|ternity apart, how mean it appears! how easily our lot therein is changed! How easily is life itself dissol|ved and finished!

9. It is compared to a WEEK or DAY c 1.429. Therein we are to be laboriously occupied, securing our present and future felicity. Its duration is fixed; and, at the end thereof, we shall enter on the restful sabbath of e|verlasting happiness, or fearful night of unceasing mi|sery. My soul, do I pass my days in the wrath of God? or in his fear?

10. It is compared to YESTERDAY, and a WATCH of the night d 1.430. Quickly, and often amidst darkness, perplexity, and trouble, it passeth away, and cannot be recalled.

11. It is compared to a SPAN and HANDBREADTH e 1.431. How short its measure! how precisely fixed by God is its duration! and ought not its brevity and uncertainty to be ever before us!

12. It is compared to a TALE that is told f 1.432. How little useful impression it maketh upon our minds! To how little purpose hath the past been spent! How little abiding sense we have of what we do in it!

13. It is compared to a SLEEP g 1.433. How short

and empty! How sadly past, before we are rightly sen|sible of enjoying it! To how little purpose are we ei|ther pained or pleased in it! What multitudes therein never think a serious thought, nor bestir themselves to one good work!

14. It is compared to a DREAM a 1.434. How filled up with idleness and vanity! How many in it are employed in they know not what, nor for what end! How are their minds stuffed with empty imaginations, that they are, or shall be happy! that they are Christians indeed, and are employed in good works! yet how all turns out vanity and vexation of spirit!

15. It is compared to the WIND b 1.435. How unsub|stantial! how swiftly, insensibly, and irresistibly, it passeth away, and returns no more!

16. It is compared to a weaver's SHUTTLE c 1.436. With what rapidity do its moments run along! and at last, as a web, we are cut out of the world, by death!

17. It is compared to a CLOUD d 1.437. Notwithstand|ing its promising appearances, how quickly is it spent! and to how small account! How much driven away by the blast of DIVine wrath! It never returns; and with what terror, may many look thereat!

18. It is compared to a VAPOUR e 1.438. It, as it were, riseth out of the earth. How extremely weak, frail, and fleeting! How tossed to and fro with the least breath of DIVine providence! How quickly it ex|pireth almost as soon as it exists!

19. It is compared to a SHADOW f 1.439. O its emp|tiness and uncertainty! how quickly it goeth away, and never returns! I hear of a time to be born, and a time to die; but of none to live. Why, Lord, should I then boast of it?

20. It is called NOTHING g 1.440. It bears no propor|tion to the eternity of God; nor to the future eternity of men.—Be thou, O time, as nothing in mine eye; but let eternity be all in all. Look not, my soul, at the things which are seen, which are temporal; but at the things which are not seen, which are eternal.

CHAP. XII. Metaphors respecting opportunities of obtaining or do|ing good, which are the best part of human life.

1. OPPORTUNITY, or the season of God's doing much for a person or people, and gi|ving them eminent access to receive his benefits, is call|ed an HOUR a 1.441. Its period and duration are precisely fixed by God. O how short, when compared with e|ternity! And, at our infinite hazard, do we lose a mo|ment thereof, in vanity or wickedness.

2. It is called a DAY b 1.442. How fixed and short! Only during the continuance thereof, the sun of pros|perity, or of sacred inspiration, shines upon us. Its morning is, when the mercy signally commenceth: Its noon is, when at its greatest brightness: Its evening is, when it is at its finishing point; Ah, how is the day of gospel-opportunity detested by multitudes, who hate its light because their deeds are evil! How often is it bestormed with trouble and persecution! and becloud|ed with the rise of error and delusion! When it draws to a period, how the warming influence of the Sun of righteousness, and his word, abates! what shadows of error, ignorance, and empty forms of religion increase! what faithful, laborious, and shining ministers, are cut off, and succeeded by naughty ones! What dewy drops of DIVine judgment, spiritual and temporal, begin to fall! What spiritual drowsiness! what cooling and a|batement of love to God, and to one another! what weariness of religious exercise and spiritual watchful|ness takes place! What contentious and bloody appea|rances do showy professors, these empty clouds, make in the church! What mountains of guilt, offences, and separation, interpose between us and our all-glorious SUN! How gradually the light of knowledge and truth decreaseth! how the windows of DIVine ordinan|ces are shut, and disregarded as useless! How eminent saints, these birds of paradise, drop their notes, and

retire to their heavenly rest! and prophane owls, and other doleful creatures, men wicked and erroneous, boldly appear! To these tokens, what fearful night of wo succeds! When Jesus, our blessed Sun, withdraws himself, how bulks the moon like world in our heart! starry ministers, with their artificial light of gifts and modes, are all in all. How fall these stars, and be|come earthly, senfual, devilish! What deceitful pre|tenders, as blazing meteors, fly! What dark igno|rance; what bemisting delusion; what works of wick|edness abound! what idle sloth; what still stupidity; what wandering and stumbling prevail! How unused and inffectual is the glass of God's word! How bolted are mens hearts to Jesus the Lord!—O my soul, while it is called to day, hear his voice; harden not thine heart. Now is the accepted time; now is the day of salvation. Alas! the day is far spent, the night cometh, wherein no man can work. In Zion, a night is come; behold, it is come.

3. It is called a MORNING and DAY BREAK a 1.443. How pleasant, and for a time growing, the shine of provi|dential smiles or scripture light! How refreshful the fal|ling dew of God's favour, word, and Spirit! How kindly blow the cooling breezes, the north wind of con|viction, and southern gales of heavenly comfort! How boldly walk abroad the children of God, and early seek after him; while, as ashamed, the wicked hide them|selves in obscurity, or put on masks of dissimulation!

4. It is compared to a SPRING-TIDE b 1.444. Then Jesus the Sun of righteousness approacheth to us, in the offer and influence of his grace. Saints, those fragrant and beautiful trees of righteousness, grow and flourish. The savoury and medicinal flowers of grace and holi|ness spring up in their heart and life. How sweetly the Holy Ghost, the celestial turtle, bespeaks our heart in the ordinances of the gospel! How sweetly the redeemed birds of paradise sing forth the excellencies of redeeming love! Blessed period, when the winter-dispensation of Jewish ceremonies was finished; when thousands at once were gathered to their risen Lord;

had their heart melted with his love; their darkness and shadows banished; and were made to blossom as the rose, and bring forth fruit unto God! Blessed period, when the winter cold and storms, the floods, barren|ness, and darkness of Heathen and Popish abomina|tions; of general security and unconcern; or of legal fears of DIVine wrath, or awful feeling of his rod, are removed and finished!

5. It is compared to a SUMMER a 1.445. How comely, fragrant, flourishing, and effective, professors and ordi|nances, then appear! How fast the redeemed, and their graces, ripen for the harvest of death, and the wicked, with their sins, for endless ruin! This, this, my soul, is the principal season of time. In it work out thy salvation with fear and trembling. Work the work of God, by believing on his Son; or, at the end, be ex|posed to everlasting shame and contempt.

6. It is compared to a HARVEST b 1.446. How plainly calculated to relieve starving sinners with spiritual provi|sion! How actively ought every man to bestir himself in faith and holiness! How carefully is every moment of it to be seized and improven! Christ's faithful la|bourers being few, how often, especially when an ap|prehended storm renders them more earnest to gather sinners to Jesus, before it break; is their work heavy and laborious! In different periods, how different are the appearance and duration of this opportunity! How often, in this harvest, is the increase much smaller than was at first expected!—If I waste it in vanity and sloth, what starving winter of unceasing vengeance awaits me!

7. It is called a YEAR; and the year of God's redeem|ed c 1.447. Every circumstance thereof is regulary fixed in the purpose of God; and various are his appearances therein. Now he causeth his chosen to walk through winter, trouble, darkness, and perplexity; anon the spring tide from on high visits them. Now they bask under the summer-rays of the Sun of righteousness; a|non they are cut down, and gathered to the heavenly garner. O the wonders of love, grace, and mercy,

therein wrought for God's redeemed, in purchasing, exhibiting, and applying redemption to them! Lift up thine head, my soul, these honoured periods of time are but the beginning of months. The everlasting day and year of my redemption draweth nigh.

N. B. Most of the emblems in this chapter might be particularly applied to the apostolie, the reforma|tion, and the millenial period of the church in general; or to the particular season of spiritual deliverance, to a person or land.

CHAP. XIII. Metaphors respecting death.

1. DEATH is called the KING OF TERRORS a 1.448. Relentlessly and irresistibly, and as at plea|sure, it cuts off mankind, small and great, poor and rich. What a terror to mighty potentates! to bold miscreants! and not seldom to tender saints! The gates of death are near approaches to it. The first born of death is a stinged or painful exit, exhibiting or import|ing a double portion of its force or terror. If death seize me unprepared, there remaineth nothing but a fearful looking for of judgment, and fiery indignation. What though, through ignorance, stupidity, and self|conceit, I should have no bands in it, I launch forth into eternal fire! I fall into the hands of an angry God! I leap blindfold into the horrors of damnation!—But, am I in Christ? Return then, O death, that I may look upon thee; where is now thy terror and thy sting? To me, how deeply dipt! how richly deckt in blood DIVine? Sweet angel of my Father's love, sent to con|vey me to his arms! Tasting a Saviour's love, I could launch successive souls into eternity fast as the mo|ments fly!

2. It is compared to a WOLF b 1.449. How it preys up|on mankind; cuts them off; and consigns their bodies to the grave, to be the prey of vermine!

3. It is called a WARFARE a 1.450. With what arrows of pain and fear, it attacks mankind! With what per|plexity, what struggling of nature, thy use to oppose it! Nor is there any discharge in this warfare; no e|scaping of death. "It is appointed for men once to die, and after that the judgment."—Boldly war, my soul; it is with a conquered foe.

4. It is called a DEPARTURE b 1.451. By it we leave our worldly friends, and stations; and enter into the un|seen state of endless misery or happiness. We leave our younger and equals on earth; and are gathered to our fathers; you ransomed, to Abraham, Isaac, and Jacob; nay, to God the Judge of all, and to Jesus the Mediator of the new covenant; and you wicked, to your father the devil, and his angels. Chiefly in old age, the pro|gress of this exit is as follows: the hands and arms, these keepers of the house, become weak, and tremble; the once strong legs bow themselves, and bend under the weight of the body, the teeth, which grind and bruise our food, rot, fall out, and lose their power of chewing; the eyes, which as it were, look out at win|dows, become dim, and darkened; the jaws close; the voice and breath become so low, as to be scarce dis|cernible; foundness of sleep ceases, every thing disturbs it; the ears become dull; nor doth any ability or relish for music remain: the ssightest labour becomes difficult and terrible; every thing, though light as a grashopper is a burden; at last the nerves shrink; the veins, the arteries, the brain, and even the heart, that fountain of life, forbears to circulate the blood, that vital juice. Thus man goeth to his long home, the grave; and where is he!

5. It is compared to SOWING of seed c 1.452. By it our bodies are reduced to the earth; and, after a proper in|terval, shall they be raised up in the resurrection; then, you saints shall flourish as an herb, and the earth shall cast out her dead.

6. It is represented as the DISSOLVING of a house or tent d 1.453. Therein the earthly tabernacle of our bo|dies are, and often gradually, demolished; and what

pain and fear often attend the downfal! Ah! how many have this house falling about their ears, while they know not whither to go! have no house eternal in the heavens!

7. It is compared to a FLOOD a 1.454. Gradually, speedi|ly, violently, irresistibly, and often to their great terror, it carries men into the ocean of ETERNITY. Ah! how many have their sandy foundation, their ill-founded hopes of everlasting happiness, overturned by it, and are carried into the depths of hell! Blessed Jesus, thou art my sure hope; no floods of death, no gates of hell, can prevail against thee; thou hast swallowed up death in victory.

8. It is compared to REST b 1.455. It finisheth mens enterprizes; makes them cease from their worldly em|ploy; and how sweet and refreshing to the labouring saint! Hasten, my soul, to this rest, that the Lord may deal bountifully with thee. Thrice easy death! thrice easy grave, if I lie in his arms! There shall I rest from my sins, my burdens, my labours; there shall every wicked one cease from troubling, and tossed I, as a ship at anchor, lie at rest.

9. It is compared to SLEEP c 1.456. Thereby the bo|dies of the saints rest in hope, while their souls are occupied in the high praises of our God; the bodies of the wicked rest from labour in the prison of the grave, while their souls are tormented in hell. Lo! how these die in the midst of their work! those not till it be end|ed! These, sore against their will! those, cheerfully! These multitudes, on the brink of Tophet; those, in Jesus' arms, far from danger. None shall for ever con|tinue under the power of natural death, but in the re|surrection be awakened; "some to everlasting life, and some to everlasting shame and contempt."

10. It is compared to DARKNESS d 1.457. It hides men from the view of the world. And alas! what terror, perplexity, and confusion often attend it! How many it conveys to infernal and utter darkness, where there is weeping, wailing, and gnashing of teeth!

11. It is compared to SILENCE a 1.458. It finisheth our converse with men; husheth all our noise and bustle on earth; makes our remembrance to cease in this world,—My soul, be now silent before the Lord; be still and know that he is thy God: so shall I with joy descend to the house of silence.—When death hath lost his sting, how kind! how soft his cold embrace! how gladly would I rush into his arms!

12. The death of the wicked is represented as a DRIVING or HURLING AWAY b 1.459. How violently, in|voluntarily, and with infinite danger, are they forced from their present enjoyments, and furiously cast into everlasting damnation! and alas! driven away in their wickedness, reigning in them, and charged upon them, to suffer the vengeance of eternal fire!

CHAP. XIV. Metaphors respecting the resurrection.

1. THE resurrection is compared to a MORNING, and DAY-BREAK c 1.460. It succeeds the cold dark night of time and death. How much desired and expected by watchful saints! What darkness of carnal security will immediately precede it! With what striking tokens will it be ushered in! What full discovery it will make of our thoughts, words, and deeds! How undesired and terrible to wicked angels and men! How gladly would they hide themselves, and flock to their dens; but cannot! How brightly shall Jesus, our eter|nal Sun, arise in the clouds! How alertly shall man|kind leap from their sepulchral beds! How sweetly sing the saints, these birds redeemed! How glorious the aspect of the earth! How wide our prospect, from eternity to eternity!—Watch for it, my soul, more than they that watch for the morning.

2. It is compared to an AWAKENING out of sleep d 1.461. Then shall the loud trump of God rouse the nations from the sleep of death; cause them arise and come to

judgment. Then shall every dream of error and vain imagination appear, in its emptiness and vileness. Then shall mankind be struck with universal concern. Then shall some awake with joy and gladness; others with trembling and horros.—How precious, O Jesus, are the thoughts thereof to my soul! for what time so|ever I awake, I shall be with thee: I shall behold thy face in righteousness, and be satisfied with thy likeness. How often I now awake with nought, but sin, but earth, in all my thoughts! But then my faults, my lusts, shall wake no more. I shall waken full of glory, full of God. Hark, my soul, the trumpet sounds, Arise, my love, my fair one, and come away.

3. It is compared to the REVIVING and FLOURISH|ING of vegetables in the spring a 1.462. O the then bless|ed influence of the Sun of righteousness! His visage shall be no more marred; nor his virtue intercepted. Not one bewintered careless heart shall be found in creation; thousands long dead, shall now revive, spring up, and appear in their proper form. How Jesus, and his flowery nations, deck the earth! How our bones shall flourish as an herb! No more shall his temple, our body, lie withered, and in ruins; but rise in the superexceed|ing bloom of beauty, like unto his glorious body.

4. It is compared to the QUICKENING of very dry bones b 1.463. By the breath of the Almighty, shall the dry dust, the rotten carcases, and withered bones of all generations, be, with DIVine care, collected, each particle to its proper body, quickened, reanimated, brought out of their graves, and sisted at the judgment-seat of Christ. May I now have part in the first resur|rection, that over me the second death may have no power. May I, like Jesus, be declared a son of God with power, in my resurrection from the dead.

CHAP. XV. Metaphors respecting the day of judgment.

1. THE season of the last judgment is called a DAY a 1.464. It is a DIVinely fixed period. What amazing discoveries of God's perfections pur|poses, and word; and of the dispositions, states, and lives, of angels and men, shall be then made! What important and extensive work shall be thereon perform|ed! The dead shall be raised, the living changed, the world judged; the wicked shall depart into everlasting punishment, and the righteous into life eternal; the earth, and the works therein, shall be burnt up!—O great day, honoured with the appearance of the great God! O great centre of eternity! great joy of saints! great terror of reprobates! O dark, gloomy, and ter|rible day to the wicked! What lively bright horror shall stare through their eye-lids! What screams to the hills and mountains shall proceed from their now pray|erless lips! for the great day of his wrath is come; and who shall be able to stand.

2. It is compared to a REAPING TIME; a HARVEST-DAY b 1.465. What great and important business shall be done thereon! How universally shall all nations be ga|thered, and settled on a new bottom! How completely shall the wicked be separated from the righteous and by multitudes cast into hell-fire, to reap the fruit of their wickedness! With what enrapturing pleasure and gladness shall the redeemed reap the fruit of JEHOVAH's promises, and receive the all-gracious re|ward of every good work! How triumphantly shall they enter into God's barn of everlasting glory and rest! It is thine, O Jesus, and thine, O saint, to go forth weeping, bearing precious seed, and to return re|joicing, bring your sheaves with you. Go, my soul, into the house of mourning, rather than the house of mirth. They that sow in tears, shall reap in joy.

3. It is compared to a DAY OF ASSIZE or AC|COUNT a 1.466. Pompously then shall Jesus, our appoint|ed Judge, sit down on his awful bench, call, and in proper order sist before him all nations, and exhibit the most exact representation of their case. The saints being acquitted, shall be his assessors in judging others; the wicked shall be arraigned, and their guilt fully evinced. Then every thought, word, and deed of the children of men, must be accounted for; and upon clear manifestation of their state and conduct, shall just sentence and immediate execution proceed.—Great Judge, I kiss my lips, that I can give a right answer; It was exacted, and thou answerest it: all my faults were thine.

4. It is compared to a MARRIAGE-DAY b 1.467. After spiritual betrothing in the council of peace, and in effectual calling; after extensive preparation, and abun|dant longing for the event, shall Jesus, with all his ran|somed, in the highest raptures of joy and love, in all the pomp of glorious apparel, before angels and men, be solemnly declared espoused one to another; and in consequence thereof, for ever obtain the most splendid feast, on all the fulness of God, on the new wine of ever|lasting love, and the mutual enjoyment of one another.—Write on thy heart, my soul, Blessed are they which are called to the marriage supper of the Lamb. O when shall the union of mingled elements be dis|solved, that my relation to Jesus may be all in all!

5. It is compared to a DAY of COROMATION and TRIUMPH c 1.468. The enemies of Christ and his people being now fully subdued, he shall publicly appear, wear|ing his many crowns of glory and honour; and oblige his enemies to confess his universal and rightful authority. Thus shall it be done to the man whom God, whom my soul, delighteth to honour. Then shall you, redeem|ed, be DIVinely proclaimed kings and priests unto God, and with joy and shouting, crowned with endless glory, life, and righteousness.—Run, my soul, to receive this incorruptible crown. In fighting the good fight of faith,

be thou faithful unto the death, and he shall give thee a crown of life. O how my heart springs forth to meet his burning chariot-wheels, and longs to see creation all in flame!

CHAP. XVI. Metaphors respecting this world.

1. THE world is compared to a WOMAN a 1.469 Its astonishment and grief, denote the fearful wickedness committed, or judgments executed in it: Its groaning and travailing in pain, and expectation of the glorious liberty of the sons of God, mark how dreadfully the irrational creatures are abused by sin|ners, and how they suffer for our sake. Their clapping hands, shouting, singing, or rejoicing, denote the glorious works of God done on earth, and the abundant reason which saints have to express their joy and gladness.

2. It is compared to a SEA b 1.470. What noise, dis|quiet, disorder, and danger prevail in it! What rocks! what whirlpools! what snares abound! what multi|tudes of unreasonable men live and devour one another! O the storms that blow on it, and daily wash out its inhabitants upon the shore of ETERNITY! What mire and dirt it daily casteth forth! What ebbing and flow|ing of our circumstances are observable in it! It is but a dead sea. Its human inhabitants are dead in trespasses and sins; nor can all its enjoyments be one morsel, to a living, a heavenly soul.

3. It is compared to a WILDERNESS c 1.471. How so|litary, destitute of the comfortable presence of God! How barren! affording nothing to nourish or refresh our soul! How dangerous! the most pleasant inviting places and conditions, resembling Lebanon, Amana, Shenir, and Hermon, are but lions dens, and mountains of leopards; the lodging of Satan, and his destructive

snares and agents. How often thunderstruck, and be|stormed by the judgments of God! How devoid of a right way to happiness! and filled with false and dan|gerous paths! How overspread with briers and thorns, of wicked men, and of sinful entanglements! How bemisted with fogs of ignorance, perplexity, delusion, and crimes! How unsettled, troubled, and fearful their case, who dwell therein! and have it for their portion! Blessed be the Lord, who hath caused ri|vers of gospel-ordinances and influences, to break out in the wilderness, and streams in the desart; hath therein planted his ransomed trees of righteousness; hath opened a high way, a way of holiness, Jesus and his law, for the redeemed to walk in; hath caused an handful of corn, a little of his word, sown on tops of mountains, upon most unpromising places and persons, to bring forth abundance of good fruit; hath built a city, whose citizens abound; and who will make the wilderness to blossom as the rose; to possess the ex|cellency of Carmel and Sharon; the whole earth be|ing filled with the knowledge of the Lord, as the waters cover the sea.

4. It is compared to a FIELD a 1.472. How extensive and large its boundaries! What persons and things, most DIVersified in form and circumstances, grow up in it! How intermixed are saints and sinners! JEHOVAH owns and inspects it; many useful providences and ordinances he bestows upon the people of it; and at last reaps it by death and judgment. How exposed to inroads of Satan! Ye saints, it is your field of battle, where you war with the dragon, and fight with princi|palities and powers. Any part of it being rendered a "portion of foxes, a habitation of dragons, of wild or solitary beasts, or a place of breeding of thorns and nettles," denotes. that it is bereaved of its human in|habitants, and turned into a desart.

5. It is compared to an INN b 1.473. Here we have no continuing city, no fixed property. One generation cometh, and another goeth away. Expect nothing in it, my soul, but mere necessaries; having food and rai|ment, let me be therewith content.

CHAP. XVII. Metaphors respecting the state of glory in heaven.

1. IT is called an INHERITANCE a 1.474. We receive it, not as purchasers thereof by any work of ours, but as heirs of God, and joint heirs with Christ; as the sons and daughters of Jesus, who purchased it with his blood. And oh all comprehending, pleasant, incorruptible, and undefiled inheritance of the saints in light, in which we inherit all things! are filled with all the fulness of God! enjoy Godhead, in the face and person of Jesus Christ, to the utmost stretches of our wish! But will God in every deed make me, an un|matched heir of wrath, meet to be a partaker of the glory of his inheritance in the saints! Was it purchased with the blood; is it disponed in the testament, and ratified to me by the death of the Son of God! Hath he, by his intercession, sued out my right to it! Hath he, by his Spirit, infeoffed me therein!

2. The heavenly state is called a BETTER COUNTRY b 1.475. O its vast extent! O its rich product! its manifold ac|commodations! its unnumbered inhabitants! Nor sin, nor Satan, nor trouble, nor any bad thing of this world, is there found; but every thing good is for ever enjoyed in its highest perfection! There God shall be our sole monarch; Jesus our sole minister of rule and direction! DIVine persons, holy angels, and just men made perfect, our sole companions; Jesus' palace and throne, our only residence; JEHOVAH's everlasting ful|ness, and love, our sole fountain and sea; the DIVine Spirit, with his immortal joys, our only rivers and streams; Jesus our ever present all accessible, and all bearing tree of life; unblasted, ten thousand fold glory, our only crop; God and the Lamb our only light, our unclouded, our unsetting sun; the unvailed face of an incarnate God, our only oracle and ordinance; God in him, our only provision, our only treasure; full con|formity

to God, our constant attainment, our common aspect; basking in the rays of his love, and rapturous acclamations of praise, our only employ; DIVine righ|teousness, brightest glory, denoting purity, victory, peace, and priesthood, our white, our only raiment; endless honour, life, and righteousness, our untotter|ing crown. O happy land, where is no sickness, sor|row, pain, death, or curse! but holiness reigns, feli|city overflows, and God is all in all! Am I to be for ever there! Are these eyes, now so intent on vanity and vileness, for ever to see God as he is! my God, and mine exceeding joy! Are these feet now so swift to shed blood, for ever to follow the Lamb whithersoever he goeth! Is this mouth, now so full of cursing, and bit|terness, for ever to be filled with the high praises of him that loved me, and gave himself for me! Is this heart, now so filled with all unrighteousness, to be for ever extended, and filled with all the fulness of God! Am I, now altogether as an unclean thing, to lie for ever in the immediate embraces of Godhead, and be perfect as my Father which is in heaven is perfect!

3. The heavenly state of glory is compared to a KINGDOM; a PALACE, and THRONE a 1.476. Here JE|HOVAH, Jesus, and his ransomed ones, in their proper order, for ever reign! angels are the honorary retinue! they and saints the celestial hosts! Perfect holiness in every will, is the law; unceasing hosannas, the mirth. Here God, the universal monarch, is immediately en|joyed; the victories of his love for ever celebrated, and his unsearchable riches laid out to common use. Here, for ever reign inexpressible glory, honour, harmony, order, peace, and liberty; and all things and persons are filled with God, as their ALL IN ALL. The face of God's throne is the visible heaven, which, as a curtain, vails from mortals the unseen glory thereof.

4. It is called a CITY which hath foundations; and the NEW JERUSALEM b 1.477. How DIVinely built! How astonishing its order, compactness, comeliness, safety, government, and privileges! How numerous, and join|ed

in love, the inhabitants! What vision and perfect possession of peace and happiness are there! God and his salvation are the precious, durable, and defensive wall thereof. His perfections, purposes, and the person and office of his Son, as exhibited by the apostles, are the twelve jewelly foundations thereof. Christ, the pearl of great price, as preached to all the ends of the earth, is the twelve gates thereof. Its foursquare form denotes the self consistency, comeliness, and duration thereof. God's perfections and purposes are the supporting gold|en pavement thereof; and the saints holiness is the pave|ment which they, by undervaluing, tread under their feet. God and the Lamb are the sun, light, and temple thereof. The sea of glass, mingled with fire before the throne, is Jesus' bleeding love, his heart-inflaming and supporting righteousness. The seven lamps besore the throne, and the river of life, clear as crystal, proceeding out of it, are the Holy Ghost, in his DIVersified, illumi|nating, and refreshful influence. The tree of life, on ei|ther side of the river, is the every-where present Jesus, as the source of our happiness and vigour. Nothing shall enter into it that defileth; but there DIVine persons sit enthroned; and thither the tribes of God, the saved nations, go up to celebrate their endless festival: thither these kings carry all their glory; their grace attends, and their good works do follow them.—O when shall I enter in, by the gates, into the city!

5. It is called PARADISE, and compared to the garden of Eden a 1.478. Being DIVinely planted, it affords all things good for food, and pleasant to the eye. Here is Jesus, the Rose of Sharon, and Lily of the valley, the Plant of renown, the unforbidden tree of knowledge, and un|guarded tree of life. Here runs the blessed river of life, that for ever refresheth and ravisheth angels and men. Here flourish all the promises, and all the ransomed plants of the Lord. Here no serpents lurk; there is no freedom of will to evil. And we are without spot and blemish, faultless before the presence of God, with exceeding joy.—This is my rest, here will I stay, for I have desired it.

6. It is represented as a HOUSE eternal; not made with bands; and a GARNER a 1.479. Being DIVinely erected, framed, furnished, and prepared, it endureth for ever, and comprehends the most abundant safety, secrecy, glo|ry, and happiness. Thither wilt thou, O Jesus, trans|port all thy good wheat, thy ransomed friends, and preserve them uncorrupted, ravished, and comely.

7. It is called a TREASURE b 1.480. How inconceivably rich and valuable! in time how unknown! But how comprehensive! how supporting! emboldening! and heart-attracting, to him who hath it! My soul, cover earnestly this best thing; dig for it more than for hid treasures: and where my treasure is, secured by the pro|mise, by the care of JEHOVAH, there let my heart be.

8. It is represented as PEACE and REST c 1.481. O the profound and unceasing quiet thereof! Peace, harmony, and love, reign in every breast. Here the covenant of peace, and its restful blessings, are enjoyed in the high|est perfection. Toilsome labour is no more; but our endless employ of contemplation, love, wonder, and praise, is unmixed pleasure. Here want is neither felt nor feared; no enemy is to contend with, or danger to come near us. But the work of Jesus' righteousness is peace, and the effect of it. quietness and assurance for ever. His people shall dwell in a peaceable babitation, and in quiet resting-places. Hasten, my soul, to this rest, that remaineth for the people of God; for the Lord shall deal bountifully with thee.

9. The heavenly felicity is called GLORY; and an EXCEEDING WEIGHT of glory d 1.482. O its brightness and dazzling excellency! What glory is within! what glory on! and what glory all around us! What views of God in his brightness! of Jesus in the glory that the Father hath given him! How shall we be wrapt up, and trans|formed into glory, when our vile-body is made like to his glorious body; when the Lord is our everlasting light; and our God our glory!—Stop, my soul; floods of glory check my thought; bright rays of holiness, of wisdom, of justice and mercy, beat sweet confusion on

my view!—O how contrary this to, and far exceeding our deserts! how far it exceeds our present hopes and conceptions! Nor, without transcending addition to our strength, could we subsist under its ravishing pleasure and brightness!—My God, is it THIS which my afflic|tions work for me? send me then, as many, and as heavy ones, as thou wilt.

10. It is called the JOY of the Lord a 1.483. There God is the matter of our joy; and our gladness approacheth as near as possible to his; and especially to that of Christ as Mediator. With what transporting pleasure, shall we think of the hell which we have escaped! of the troubles and temptations which we have overcome! of the holiness and everlasting felicity which we have ob|tained! With what pleasure shall we behold our blessed companions, and hear the unceasing hallelujahs! With what joy shall we recount the deeds, and behold the glory of our DAY'S-MAN, that MIRACLE of wonders! that COMPEND of all things! that BEAUTY, HONOUR, and TRIUMPH! nay, ECLIPSER of the glory of creation! that MARROW of our love! LIFE of our joys! FOUNTAIN of our comfort! and CENTRE of our hearts! that RA|VISHMENT of angels and men! that DELIGHT of JEHO|VAH! and BRIGHTNESS of the Father's glory! that everlasting EXCELLENCY and JOY of all generations. O could my soul leap out, and drop her duller clay! scarce should a harp above aim at a sweeter or a higher song.—Hosanna to the Son of David; Hosanna in the highest.

CHAP. XVIII. Metaphors respecting hell.

1. HELL is called a LAKE that BURNS with fire and brimstone a 1.484. Here men, like the ancient So|domites, are constituted monuments of DIVine vengeance. Here every power of their soul, every member and sense of their body, is tormented in the flames! Here, ye children of disobedience, shall your lusts for ever rage in desire, and find nothing to satisfy them! no not a dry morsel; no not a drop of water to cool the tip of your tongue. When the arrows of the Almighty stick fast in you; when the lashes of conscience torment you; when devils insult, and conscience upbraids you, for throwing away your heavenly birthright, your God, and your glory; for incurring the vengeance of eternal fire, for an empty sip of polluted joy; with what anguish shall you bewail the infinite, the irrecoverable loss! with what horror shall you behold the frowns! with what envy, hatred, and malice, shall you tremble under the hand of an angry God!

2. It is compared to TOPHET b 1.485, a valley near Je|rusalem, where the Jews burnt their children to Molech, and the angel slew 185,000 Assyrians in one night. How near to the heavenly Jerusalem is the state of the damned! with what infuriated rage, madness, and an|guish, they behold the happiness which they once de|spised! How terrible their torment! how horrid their outcries!—Alas! who shall live when the Lord doth this!

3. It is compared to a BURNING FIERY FURNACE, that cannot be quenched c 1.486. How terrible its appear|ances! How exquisite and universal its torments! how painful and penetrating! And O shocking thought,

FOR EVER! Ye sinners in Zion be afraid; let fearful|ness surprise the hypocrites. Who among you shall dwell with devouring fire! who shall dwell with everlast|ing burnings! While there is hope, flee, flee from the wrath to come. New is the accepted time; now is the day of salvation. God having raised up his Son Jesus, sends him to bless you, in turning you from your ini|quities. But if he is rejected, how shall every offer of him, like oil, enrage the flames upon you, and, like ser|pents, for ever inwardly sting you!

4. It is compared to a PRISON a 1.487. Here transgress|ors are for ever shut up to the fury of Almighty God; are exposed to the most shocking disgrace and contempt; sink under guilt and condemnation; have no rest, day nor night, but are tormented with the devil and his an|gels. You minions of gaiety, consider the issue of your madness; FOR EVER, if mercy prevent not, God's un|mixed wrath shall be your drink, your food; the howl|ings of the damned your music; enraged fiends your inseparable companions.

5. It is called a BOTTOMLESS PIT b 1.488. How incon|ceiveably dreadful, and durable, is the misery thereof! Amidst what inexpressible consternation and despair, do its inhabitants for ever sink into deeper scenes of tor|ment and misery.

6. It is represented as UTTER DARKNESS; and BLACKNESS OF DARKNESS c 1.489. In it there is no glim|mering of patience, mercy, or hope; but endless wicked|ness, perplexity, anguish, torment, and terror.—Kiss now, my soul, the Son of God, lest he be angry, and I perish from the way.

7. It is compared to a STORM d 1.490. O the violence, irresistibleness, and unsupportableness of DIVine wrath, raining upon them snares, fire, brimstone, and an hor|rible tempest! Ah! how their souls tremble at the thunder-claps of vengeance! and are tossed by the fury of Almighty God!

8. Infernal torments are compared to SALT e 1.491. Ah! how painful, penetrating, and permament! How power|fully

are the damned supported in existence under them! How exquisite their sensation of them! But stop, my soul, these doleful ideas;—How great his LOVE, who bore my hell for me! Being shed abroad in my heart, let it be a killing salt to every lust; a con|suming fire to every corruption. God forbid, that sin which digged, which kindled, my Saviour's hell of wo for me, should be my pleasure, or my jest!

Notes

• a 1.1

  Is. xlvi. 10.
• b 1.2

  Eph. i. 11.
• c 1.3

  Acts iv. 27. 28.
• d 1.4

  Acts xv. 1••.
• e 1.5

  Zech. vi. 2.—7.
• a 1.6

  2 Tim. ii. 29.
• b 1.7

  Psal. cxxxix. 16.
• c 1.8

  1 Thess. v. 9.
• d 1.9

  Rom. viii. 29. and xi. 5.
• e 1.10

  Jer. xxi. 10.
• a 1.11

  Psal. lxxvii. 19.
• b 1.12

  Is. xix. 1. Psal. xcvii. 2.
• c 1.13

  Zech.
• a 1.14

  Ezek. i.
• b 1.15

  Psal. xxxvi. 6.
• c 1.16

  Psal. xixvi. 5. 6.
• d 1.17

  Gen. xx••iii. 12.
• a 1.18

  Rom. iii. 19. 10.
• b 1.19

  Rom. vii. 8.
• c 1.20

  Rom. vii. 1.—4.
• a 1.21

  Gal. iv. 24.
• b 1.22

  1 Cor. xv. 16.
• a 1.23

  Rev. iv. 3. and x. 1.
• a 1.24

  Song iii. 9. 10.
• b 1.25

  Song iii. 6. 7. 8.
• c 1.26

  Psal. lxxxix. 1. 2. Song ii. 4.
• a 1.27

  Heb. vii. 22.
• b 1.28

  Psal. cx. 4. and lxxxix. 3. 35. Ezek. xvi. 10.
• c 1.29

  Psal. cxix. 24. 98.
• a 1.30

  Song i. 10. and iv. 4.
• b 1.31

  Song i. 14. and iv. 5.
• c 1.32

  Song vii. 2.
• d 1.33

  Song vii. 3.
• e 1.34

  Psal. xix. 8.
• f 1.35

  Psal. xix. 7.
• a 1.36

  Psal. xix. 9.
• b 1.37

  Psal. xix. 7.
• c 1.38

  Heb. ix. 11.
• d 1.39

  Psal. ••••ix. 50. 105.
• e 1.40

  Psal. cxix. 105.
• a 1.41

  Jer. xxiii. 20.
• b 1.42

  Deut. xxxii. 2.
• c 1.43

  Is. lv. 1. Zech. xiv. 8. Psal. xxiii. 2. and xlvi. 4.
• a 1.44

  Mark. iv. 1.—20.
• b 1.45

  Jer. xxiii. 18. Song vii. 2.
• c 1.46

  Matth. iv. 4.
• a 1.47

  Psal. xix. 10
• a 1.48

  1 Pet. ii. 1. Heb. v. 12.
• b 1.49

  Psal. cxix. 72.
• c 1.50

  Psal. xii. 6.
• d 1.51

  Psal. cxix. 162.
• a 1.52

  Hos. x. 12.
• b 1.53

  Psal. xxiii. 4. and xlv. 6. and cx. 2.
• c 1.54

  Jer. xxiii. 29.
• d 1.55

  Psal. xlv. 3. Eph. vi. 22.
• a 1.56

  Psal. xlv. 45.
• b 1.57

  Song iv. 4. and vii. 4.
• c 1.58

  Song li. 4.
• d 1.59

  Song i. 16. and iii. 7. 8.
• a 1.60

  3 John. 4.
• b 1.61

  Ezek. xl. &c.
• c 1.62

  2 Cor. iii 18.
• d 1.63

  Gal. ••ii. 14.
• a 1.64

  2 Cor. iii. 6.
• b 1.65

  Prov. vi. 23.
• c 1.66

  Psal. cxix. 32.
• a 1.67

  Eccles. x. 18.
• b 1.68

  Psal. ii. 3.
• b 1.69

  Psal. ii. 3.
• a 1.70

  Jam. ii. 8.
• b 1.71

  Prov. xiii. 14.
• c 1.72

  Heb. ix. 10. and vii. 16.
• d 1.73

  Eph. ii. 14. 15.
• e 1.74

  Eph. ii. 14. 15.
• a 1.75

  2 Cor. iii. 6.
• b 1.76

  Rev. vi. 2. and xix. 14.
• c 1.77

  Song iii. 5. 10.
• d 1.78

  Song ii. 7. and vii 2.
• a 1.79

  Tit. ii. 11. Heb. ii. 3.
• b 1.80

  Rom. i. 16.
• c 1.81

  1 Cor. i. 7. Eph. iii. 10.
• a 1.82

  Song i. 2.
• b 1.83

  Is. ii. 1. 2. Rev. vii. 2. and iii. 27.
• a 1.84

  Is. iii. 8. Luke ii. 10.
• b 1.85

  Eph. iii. 9. 1 Tim. 3 iii. 16. Matth. xiii. 11.
• a 1.86

  Is. xxvii. 12.
• b 1.87

  Ezek xlvii. 1.—4. Joel iii. 18. Zech. xiv. 8. Psal. xlvi. 4.
• a 1.88

  Is. xii. 3.
• b 1.89

  Matth. xiii. 47. 48. 49.
• a 1.90

  Matth. xiii. 31. 32.
• b 1.91

  Matth. xiii. 33.
• c 1.92

  Is. lx. 1. 2 Cor. iii. 18.
• d 1.93

  Matth. xiii. 44.
• a 1.94

  Song i. 10. 11.
• b 1.95

  Song vii. 1.
• c 1.96

  2 Tim. ii. 19.
• a 1.97

  Mark i. 14. and Matth. xx. 1.
• b 1.98

  Matth. xxii. 1.—14. Luke xiv. 15.—24. Rev. xix. 7.—9. Matth. viii. 11. 12.
• a 1.99

  Matth. xxi. 33.—43.
• b 1.100

  Matth. xx. 1.—16.
• a 1.101

  Matth. xxv. 14.—30. Luke xix 11.—27.
• b 1.102

  Matth. xxv. 1.—13.
• a 1.103

  Heb. iv. 3.
• b 1.104

  Song. viii. 1. 10.
• c 1.105

  Song. iv. 5.
• a 1.106

  Is. lxvi. 20.
• b 1.107

  Song vii. 13.
• c 1.108

  Song i. 12.
• d 1.109

  Is. lv. 1. and xii. 3.
• e 1.110

  Song iv. 6. Joel iii. 18.
• a 1.111

  Song i. 8.
• b 1.112

  Ibid.
• c 1.113

  Psal. lxxxiv. 10. and xliii. 3. 4.
• d 1.114

  Song iii. 2.
• a 1.115

  Song viii. 10.
• b 1.116

  Song i. 4.
• c 1.117

  Song ii. 4.
• d 1.118

  Song i. 11.
• e 1.119

  Song vii. 5.
• f 1.120

  Is. lv. 1.
• g 1.121

  Prov. i. 21. and viii. 1. 2. 3 4.
• a 1.122

  Song ii. 9.
• b 1.123

  Matth. xvi. 19.
• c 1.124

  Song i. 16.
• d 1.125

  Song i. 12.
• a 1.126

  Song i. 10.
• b 1.127

  Ibid.
• c 1.128

  Song i. 11.
• d 1.129

  Luke xiii. 8.
• e 1.130

  1 Tim. vi. 20.
• a 1.131

  Rom v. 21.
• b 1.132

  Eph. iii. 18. 19.
• c 1.133

  Heb. iii. 1
• a 1.134

  Matth xviii. 11. 12. 13.
• b 1.135

  Song iii. 11.
• c 1.136

  Rom vi. 5.
• a 1.137

  Psal. xlv. 3. 4. 5.
• b 1.138

  Zech. ix. 11. 12.
• c 1.139

  Gal. ii. 19. 20.
• d 1.140

  Col. ii. 12.
• a 1.141

  Ezek. xx1vii 1.—14.
• b 1.142

  Eph. iii. 10.
• c 1.143

  Tit. iii. 4 •• Cor. v. 17.
• a 1.144

  John iii. 3. 5.
• b 1.145

  Col. ii. 11. Deut. xxx. 6.
• c 1.146

  Matth. iii. 11.
• d 1.147

  Jer. xxxi. 18.
• a 1.148

  Col. i. 13.
• b 1.149

  Luke xvii. 20.
• c 1.150

  Gal. iv. 5. 6.
• a 1.151

  Matth. xi. 28.
• b 1.152

  Heb. viii. 12.
• c 1.153

  Psal. xxxii. 1.
• d 1.154

  Acts v. 31.
• a 1.155

  Is. xliii. 25.
• b 1.156

  Psal. li. 1. 9.
• c 1.157

  Is. xxxviii. 17. Mic. vii. 19. Psal. ciii. 12.
• d 1.158

  Ezek. xxxvi. 25.
• e 1.159

  Is. i. 18.
• a 1.160

  Is. xliv. 22.
• b 1.161

  Rev. ii. 17.
• c 1.162

  Gal. ii. 20.
• d 1.163

  Is. iv. 4.
• a 1.164

  Mic. vii. 19.
• b 1.165

  Song. i. 4. and ii. 4.
• c 1.166

  Is. ii. ••. Psal. iv. 6.
• d 1.167

  Song i. 16. and iii. 7. 8.
• a 1.168

  Song i. 2.
• b 1.169

  Psal. xxx. 5.
• c 1.170

  Song v. 1.
• d 1.171

  Psal. cxvi. 13. and xxiii. 5.
• e 1.172

  2. Cor. ii. 21.
• f 1.173

  Eph. i. 13.
• a 1.174

  Song ii. 3. 4. Rev. iii. 20.
• b 1.175

  Song v. 8. and ii. 5.
• a 1.176

  Gal. v. 1••.
• b 1.177

  Eph. iv. 24. and iii. 16. Song iv. 1. to 5. and vii. 1.—5. 1 Pet. iii. 4.
• a 1.178

  Eph vi. o.—18. 1 Thess v. 8.
• a 1.179

  2 Pet. i. 4.
• b 1.180

  Psal. li. 10.
• a 1.181

  Ezek. xxxvi. 26. 2 Cor. iii. 3.
• b 1.182

  1 John v. 10.
• c 1.183

  Eph. v. 8.
• d 1.184

  1 Pet. i. 23. 1 John. iii. 9.
• e 1.185

  Matth. vii. 17. 18. and xii. 33. and xiii. 21. Mark. iv. 28.
• f 1.186

  Matth. xiii. 31. 32.
• g 1.187

  Song vii. 2.
• a 1.188

  Song i. 12.
• b 1.189

  Song vii. 13.
• c 1.190

  Song iv. 12. 13.
• d 1.191

  Song vii. 13.
• a 1.192

  Matth. xiii. 8. 23. Luke viii. 15.
• b 1.193

  Song iii. 6.
• c 1.194

  Mark ix. 50.
• d 1.195

  Matth. xiii. 33.
• e 1.196

  Song i. 10. 11.
• f 1.197

  Ibid.
• a 1.198

  Matth. xiii. 52. and xii. 35.
• b 1.199

  Rev. iii. 19.
• c 1.200

  Eph. iv. 24.
• d 1.201

  Prov. xvi. 22.
• e 1.202

  Song vii. 4. Is. lv. 3.
• a 1.203

  Song i. 15. and iv. 1.
• b 1.204

  Song vii. 4.
• c 1.205

  Song vii. 4. 8.
• d 1.206

  Psal. lxxxi. 10.
• e 1.207

  Song vi. 6.
• f 1.208

  Song i. 10. and vii. 4.
• g 1.209

  Song v. 5.
• a 1.210

  Song iv. 2.
• b 1.211

  Song. iv. 4.
• c 1.212

  Eph, vi. 16.
• d 1.213

  1 Pet. i. 7.
• e 1.214

  Song viii. 10.
• a 1.215

  Song i. 3.
• b 1.216

  Is. xl. 30.
• c 1.217

  1 Thess. v. 8.
• d 1.218

  Song vii. 5.
• e 1.219

  Ibid.
• f 1.220

  Ibid.
• a 1.221

  Heb. vi. 19. 20.
• b 1.222

  1 Thess. v. 8.
• c 1.223

  Song viii. ••••
• d 1.224

  Song viii. 6. Psal. lxix. 9. and cxix. 139.
• a 1.225

  Psal. cxxxiii. 1. 2. 3.
• b 1.226

  Psal. li. 17. Joel ii. 13.
• c 1.227

  Psal. li. 17.
• d 1.228

  1 Pet. iii. 4. and v. 5.
• e 1.229

  Rom. vi. 6. 7. and viii. 13.
• a 1.230

  Gal. ii. 20.
• b 1.231

  John vi. 26. Phil. ii. 13.
• a 1.232

  Col. ii. 6. Rom. viii. 14.
• b 1.233

  Heb. xii. 1. 2.
• a 1.234

  Song viii. 5.
• b 1.235

  Gal. v. 17. Eph. vi. 10.—19. 2 Tim. iv. 8.
• c 1.236

  Prov. xiii. 6. and xiv. 34.
• a 1.237

  Eph. iv. 15. Hos. xiv. 5. 7.
• b 1.238

  Psal. cxi. 10.
• c 1.239

  Prov. ii. 2.
• d 1.240

  Prov. iv. 18.
• a 1.241

  Song vii. 2.
• b 1.242

  Prov. iii. 18. and iv. 13.
• c 1.243

  Song vi. 11.
• d 1.244

  Prov. xi. 18.
• e 1.245

  Prov. xiv. 26.
• f 1.246

  Is. lxii. 1.
• g 1.247

  Prov. iii. 13.—16.
• a 1.248

  Prov. ii. 4.
• b 1.249

  Psal. 4. 1. 1 Tim. ii. 1.
• c 1.250

  Psal. lxii. 8. and xxv. 1. Lam. iii. 56.
• d 1.251

  Psal xcv. 6. and cxxxiv. 1.
• e 1.252

  Is. xii. 6. Psal. cl.
• f 1.253

  Joel. i. 13. Job xlii. 6. Lam. iii. 29.
• g 1.254

  Prov. xi. 24. 25. Eccles. xi. 1.
• a 1.255

  Rom. v. 21.
• b 1.256

  Rom. vii. 23.
• c 1.257

  Eph. iv. 22.
• a 1.258

  Song i. 6.
• b 1.259

  Jer. xiv. 7. and xvii. 1.
• c 1.260

  Heb. iii. 13. Jer. xvii. 9.
• a 1.261

  Luke x. 30.
• b 1.262

  James i. 13. 14.
• c 1.263

  Rom. vi. 6.
• a 1.264

  Rom. vii. 24.
• b 1.265

  Song ii. 15.
• a 1.266

  Gal. iii. 1.
• b 1.267

  1 Sam. xv. 23.
• c 1.268

  Psal. lviii 3.
• a 1.269

  Jer. iii. 1.
• b 1.270

  James iv. 1.
• c 1.271

  Rom. vii. 23.
• d 1.272

  Rom. vi. 19.
• a 1.273

  Zech. v. 8. Rom. viii. 7.
• b 1.274

  Zech. xiii. 1. Jer. xliv. 1.
• c 1.275

  Psal. xiix. 13. and lxx ii. 19. 20. 21.
• a 1.276

  Prov. vi. 6.—11.
• b 1.277

  Ezek. xxxvi. 26.
• a 1.278

  Rom. viii. 1.
• b 1.279

  2 Cor. x. 4. 5.
• c 1.280

  Luke xi. 21. 22.
• d 1.281

  1 Cor. v. 7. 8.
• a 1.282

  Psal cxl. 3.
• b 1.283

  Jer. xlviii. 16.
• c 1.284

  1 Cor. xv. 56.
• a 1.285

  Psal. xxxviii. 5. 8. 9.
• b 1.286

  1 Kings viii. 38. Psal. xxxviii. 2.
• c 1.287

  Matth. viii. 12.
• a 1.288

  Eph. ii. 1.
• b 1.289

  Is. ix. 18.
• c 1.290

  Is. xliv. 22,
• a 1.291

  Is. lxiv. 1. Song ii. 8.
• b 1.292

  Ezek. vii. 10. and xviii. 2. Jer. xxxi. 30.
• c 1.293

  Matth. xii. 35.
• a 1.294

  Matth vi. 12.
• b 1.295

  Prov. xiv. 34.
• c 1.296

  Jer. ii. 19.
• d 1.297

  Psal. xxxviii. 4. Zech. v. 7.
• a 1.298

  Is. lviii. 6.
• b 1.299

  Col. iii. 9.
• c 1.300

  Deut. xxxii. 5.
• a 1.301

  Is. i. 18.
• b 1.302

  Is. iii. 18.
• c 1.303

  Acts viii. 23.
• d 1.304

  Song viii. 5.
• e 1.305

  Psal. xl. 2. and cxxx. 1. Zech. ix. 11.
• a 1.306

  Is. lxi. 1.
• b 1.307

  Eph. v. 8.
• c 1.308

  Song ii. 11.
• d 1.309

  Eph. ii. 1. 5.
• e 1.310

  1 John iii. 8. 9.
• a 1.311

  2 Cor. x. 3.
• b 1.312

  Rom. viii. 4.
• c 1.313

  Is. lix. 7.
• d 1.314

  Jo•• xv. 16.
• e 1.315

  2 Pet. ii. 22.
• a 1.316

  Matth. xxiii. 32.
• b 1.317

  Psal. cxxv. 5.
• c 1.318

  Jude 23.
• d 1.319

  Prov. iv. 19.
• e 1.320

  Matth. vii. 3. and xxiii. 24.
• f 1.321

  Hos xi. 12.
• a 1.322

  Hos. viii. 7.
• b 1.323

  Jer. ii. 13.
• c 1.324

  Is. xliv. 20.
• d 1.325

  Ezek. xvi. and xxiii.
• e 1.326

  Ezek. xiv. 4.
• f 1.327

  Jer. x. 15. 5. Ezek. xiv 4. Is. xlv. 16.
• g 1.328

  Jer. iii. 22.
• h 1.329

  Rev. ii. 4.
• i 1.330

  Mal. ii. 11.
• a 1.331

  Is. xxxi. 6.
• b 1.332

  Song iii. 1. and v. 2.
• c 1.333

  Rev. ii. 24.
• d 1.334

  2 Tim. ii. 17.
• e 1.335

  2. Tim. ii. 16.
• f 1.336

  Prov. ix. 17.
• a 1.337

  Prov. vi. 27. 28.
• b 1.338

  Prov. vii. 23.
• c 1.339

  Jer. v. 8.
• d 1.340

  Amos ii. 7.
• e 1.341

  Amos viii. 6.
• f 1.342

  Amos v. 11.
• g 1.343

  Amos viii. 4. Mic. iii. 2. 3.
• h 1.344

  Hab. ii. 12.
• i 1.345

  Psal. xiv. 4.
• a 1.346

  Hos. vii. 9.
• b 1.347

  Job viii. 11.—14.
• c 1.348

  Job. xv. 2.
• d 1.349

  Is. lix. ••. and lxiv. 6.
• e 1.350

  Hos. x. 4.
• f 1.351

  Josh. xxiii 13. Prov. xxii. 14.
• g 1.352

  Ezek. iii. 20.
• a 1.353

  2 Cor. ii. 11.
• b 1.354

  2 Cor. xii. 7.
• c 1.355

  Luke xxii.
• d 1.356

  Eph. vi. 1••.
• e 1.357

  Eph. vi. 16.
• a 1.358

  Psal. xxxi 5.
• b 1.359

  Psal. xxiii. 5.
• c 1.360

  Mic iv. 3. 4.
• d 1.361

  Job xxii. 20.
• e 1.362

  Jer. xxziii. 6. Prov. xii. 4.
• a 1.363

  Prov. xiii. 12.
• b 1.364

  Is. lviii. 11.
• c 1.365

  Is. lx. 20. Psal. xviii. 28.
• d 1.366

  Is. xxxv. 1. 2. and xxi. 12.
• e 1.367

  Psal. xxxii. 4. Job xxix. 19.
• f 1.368

  Is. lxvi. 12.
• a 1.369

  Psal. xxiii. 5. Is. lxvi. 11.
• b 1.370

  Lam. v. 16.
• c 1.371

  Prov. x. 15.
• d 1.372

  Prov. xxiii. 5.
• e 1.373

  Luke xvi. 9.
• f 1.374

  Philip. iii. 8. 9.
• g 1.375

  Jer. xii. 5. Prov. xxiv. 34.
• a 1.376

  Job. iv. 9.
• b 1.377

  Amos v. 19. Eccl. x. 8.
• c 1.378

  Jer. i. 11.
• d 1.379

  Lam. iii. 5. 7.
• e 1.380

  Lam. iii. 16. Ezek. xviii. 2.
• f 1.381

  Is. xxii. 5.
• g 1.382

  Micah vii. 17.
• a 1.383

  Psal. xliv. 19. Job xvi. 14.
• b 1.384

  Micah vi. 9. Rev. viii. 5.—13.
• c 1.385

  Job. xviii. 5.
• d 1.386

  Rev. xvi.
• e 1.387

  Ezek. xxi. 13.
• f 1.388

  Rev. xvi. 8. Song i. 7.
• a 1.389

  Is. xxi. 12. Zech. xiv. 7.
• b 1.390

  Lam. iii. 2.
• c 1.391

  Psal. xcvii. 2.
• a 1.392

  Song v. 2. Matth. vii. 25.
• b 1.393

  Song ii. 11.
• c 1.394

  Is. xxviii. 17. Matth. vii. 25.
• a 1.395

  Psal. xlii. 7. and cx. 7. Jer. xii. 5.
• b 1.396

  Psal. lxix. 1. 2. and xl. 2.
• a 1.397

  Hos. ii. 14.
• b 1.398

  Zech. i. 8. Psal. xxiii. 4.
• c 1.399

  Psal. vii. 15. and x. 9.
• d 1.400

  Psal. cxlii. 6.
• e 1.401

  Rev. ii. 22.
• f 1.402

  Zech. xiii. 9.
• a 1.403

  Job. vi. 4.
• b 1.404

  Job. ix. 34.
• c 1.405

  Is. i. 6. and xxiv. 16.
• a 1.406

  Eccl. vii. 13.
• b 1.407

  Matth xvi. 24.
• c 1.408

  Is. xxx. 27.
• d 1.409

  Is. x. 27.
• e 1.410

  Is. xxxvii. 29.
• a 1.411

  Jer. xv. 7. Is. xxx. 28.
• b 1.412

  Jer. iv. 15.
• c 1.413

  Jer. xxv. 15.
• a 1.414

  Matth. xx. 22. 23.
• b 1.415

  Matth. xxiv. 29. Rev. vi. 12. 13. Is. xiii. 10.
• c 1.416

  Rev. xi. 13.
• d 1.417

  Joel iii. 13. Rev. xiv. 15. 20.
• a 1.418

  Prov. xx. 26.
• b 1.419

  1 Cor. iv. 21.
• c 1.420

  Is. xl. 4. and xlv. 2. and xi. 15. Rev. xvi. 12.
• d 1.421

  Job. ix. 25.
• e 1.422

  Job. ix. 26.
• a 1.423

  Job. xiv. 2. James i.
• b 1.424

  Matth. v. 25.
• c 1.425

  1 Cor. v. 8.
• d 1.426

  Eph. v. 16.
• a 1.427

  Job. ix. 26.
• b 1.428

  If. xxxviii. 12.
• c 1.429

  Job. vii. 10
• d 1.430

  Psal. xc. 4.
• e 1.431

  Psal. xxxix. 5.
• f 1.432

  Psal. xc. 9.
• g 1.433

  Psal. xc. 9.
• a 1.434

  Job. xx. 8.
• b 1.435

  Job. vii. 7.
• c 1.436

  Job. vii. 6.
• d 1.437

  Job vii. 9.
• e 1.438

  James iv. 14.
• f 1.439

  Eccles. viii. 13.
• g 1.440

  Psal. ••••xix. 5.
• a 1.441

  John. v. 25.
• b 1.442

  Heb. iii. 7.
• a 1.443

  Is. xxi. 12.
• b 1.444

  Song ii. 11. 12. 13.
• a 1.445

  Prov. vi. and x. 5.
• b 1.446

  Matth. ix. 37.
• c 1.447

  Is. lxiii. 4.
• a 1.448

  Job. xviii. 14.
• b 1.449

  Psal. xlix. 14.
• a 1.450

  Eccl. viii. 8.
• b 1.451

  Phil. i. 23. Eccl. xii. 3—6.
• c 1.452

  1 Cor. xv. 36.
• d 1.453

  2 Cor. v. 1.
• a 1.454

  Psal. xc. 5.
• b 1.455

  Job. iii. 13. 17.
• c 1.456

  1 Thess. iv. 14.
• d 1.457

  Job x. 21.
• a 1.458

  Is. xv. 1.
• b 1.459

  Prov. xiv. 32.
• c 1.460

  Psal. xlix. 14. Song ii. 17.
• d 1.461

  Dan. xii. 2.
• a 1.462

  Is. xxvi. 19.
• b 1.463

  Ezek. xxxvii. 1.—14.
• a 1.464

  2 Pet. iii. 10.
• b 1.465

  Matth. xiii. 39.
• a 1.466

  Matth. xxv. 30.—46. Rev. xx. 11. 15.
• b 1.467

  Rev. xix. 7. Psal. xlv. 13. 14.
• c 1.468

  2 Tim. iv. 8.
• a 1.469

  Rom. viii. 19.—22. Psal. xcvi. 11. 12.
• b 1.470

  Matth. xiii. 47.
• c 1.471

  Song viii. 5.
• a 1.472

  Matth. xiii. 38.—43.
• b 1.473

  Eccl. i. 4.
• a 1.474

  Acts xxvi. 18.
• b 1.475

  Heb. xi. 16.
• a 1.476

  James ii. 5. Psal. xlv. 13. 14. Is. lxvi. 1.
• b 1.477

  Heb. xi. 10. Rev. xxi.
• a 1.478

  Luke xxiii. 43.
• a 1.479

  2 Cor. v. 1.
• b 1.480

  Matth. vi. 20.
• c 1.481

  Is. lvii. 2. Heb. iv. 9.
• d 1.482

  2 Cor. iv. 17.
• a 1.483

  Matth. xxv. 21.
• a 1.484

  Rev. xx. 10.
• b 1.485

  Is. xxx. 33. Matth. v. 22. Cr.
• c 1.486

  Matth. xiii. 42.
• a 1.487

  1 Pet. iii. 19.
• b 1.488

  Rev. ix. 11.
• c 1.489

  Matth. viii. 12.
• d 1.490

  Psal. xi. 6.
• e 1.491

  Mark ix. 49.