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

CHAP I▪

Metaphors reſpecting God

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. II. Metaphors reſpecting Chriſt.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

12. Chriſt is compared to a BROTHER ^b. He is a true deſcendant of Adam, and wears the ſame human nature with us. O how he loveth, how bound, how ready to teach, to help, relieve, and protect us! Nor, however worthy, exalted, and honourable he be, is he aſhamed to own his fraternal relation to us. How plea⯑ſed in converſe, in fellowſhip, in familiar intimacy with us! He is a brother born for adverſity: in days of tribu⯑lation, he ſhews the moſt diſtinguiſhed kindneſs; he af⯑fords the moſt ſpeedy and ſignal relier.—Never, O Poſſeſſ⯑or of all fulneſs, ſhall thy bowels ſuffer me, thy baſe, thy ſinful, thy indigent brother, to periſh for want! Jeſus, thou art he whom thy brethren ſhall praiſe; thy Father's chil⯑dren ſhall bow down before thee. When I find thee with⯑out, in this evil world, let me kiſs; let me embrace; let me openly avouch thee; let me bring thee to my mo⯑ther's houſe, to the chambers of that church that conceived me.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

48. Chriſt reſembles a WOMAN with a candle ſweep⯑ing an houſe, to find a loſt piece of ſilver ^b. To ſearch out, and bring his choſen people to everlaſting life, he lights the candle of his inſpired oracles, and preached goſpel. Often he ſweeps nations and churches, with the beſom of fearful calamity. He ſweeps and purgeth places and perſons, by the diſpenſation of his ordinances; which, through the oppoſition of men, raiſe a mighty ſtir, when they enter a country or conſcience: Never⯑theleſs Jeſus continueth his work, till his precious, his ranſomed ones, are, to the praiſe of God, the joy of an⯑gels and ſaints, recovered from among the reprobate world, and the droſs of their own corruption. O Re⯑deemer, how haſt thou condeſcended to ſeek and ſave me, who was loſt! how precious have I been in thine eyes! ſhalt not thou be infinitely precious in mine!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

63. Chriſt is called the MERCY promiſed ^b. With⯑out controverſy, he is the greateſt bleſſing ever promiſed, offered, or given by a gracious God, to ſinful wretched men. He is the contriver, the purchaſer, the price, the repoſitory, the diſpenſer, the centre, the ſubſtance, the glory, and end, of all the gracious benefits of the new covenant. Give thanks, my ſoul, to God, for he is good; for his MERCY endureth for ever. Thy mercy, Lord, is in the heavens; the earth is full of thy mer⯑cies.

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

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

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

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

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

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

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

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

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

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

74. Chriſt is called the MORNING STAR ^a. In greatneſs, and conſtancy, how far his height, his glory, his benign influence, tranſcend thoſe of angels and mi⯑niſters! Who, O Jeſus, among gods, or ſtars, is like unto thee? O great ornament in the firmament of the creation and church, it is thine to guide thy choſen in this world, chiefly in the winter of their affliction. It is thine to be the ſure pledge of an approaching, an everlaſting glory. Thou art the firſt and the laſt; the Alpha and Omega of all our ſalvation, and all our deſire: [86] the author and the finiſher of our knowledge, our faith, our hope, our repentance, love, and new obedience; our evening and our morning comforter and guide. No⯑thing can pluck thee from thy office and ſtation. No⯑thing can arreſt thy courſe, or retard thy coming to ſuffer or ſave. To the adulterous and thieviſh ſons of obſcurity, how unwelcome and terrible is thy bright⯑neſs! But how deſired of thoſe who hate the un⯑fruitful works of darkneſs! Thy coming in the fleſh uſhered in the day of the goſpel-period. Thy ſpiritual coming uſhers in the day of effectual ſalvation. Thy coming in the clouds ſhall introduce a day of univerſal account, and of endleſs glory.—Is this day ſtar, O my ſoul, riſen in thine heart?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

127. Chriſt's love is LIFE, and BETTER THAN LIFE ^b. It is the ſource, the begetter, the reſtorer, the maintain⯑er, and perfecter of our ſpiritual life; the beſtower, conſerver, and ſubſtance of our eternal life. How inex⯑preſſible its comforts! How it ſweetens my natural exiſt⯑ence! heals my maladies! redreſſeth my grievances! en⯑richeth my ſoul with God as her portion! and enrap⯑tureth my heart! How much more precious, pleaſant, laſting, ſure, and uſeful than this natural life!—When heart and fleſh faint and fail, it ſhall be my eternal excel⯑lency, and joy of many generations.

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

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

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

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

132. Chriſt's righteouſneſs is compared to a BREAST⯑PLATE ^d. Being imputed by God and applied by [109] faith, it protects our ſoul, repels Satan's accuſations, re⯑ſiſts his fiery temptations, and ſecures us from the con⯑demnation, the vengeance of Heaven,

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

CHAP. III. Metaphors reſpecting the Holy Ghoſt.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. IV. Metaphors reſpecting good angels.

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

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

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

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

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

6. Angels are repreſented as the MESSENGERS of God, and MINIS [...]ERS to his ſaints ^e. At God's commiſſion they come forth to aſſiſt the ſaints, in whatever buſineſs they have need of them. How often they aſſiſt to pro⯑vide for their bodies, to heal their maladies, to direct and preſerve them on journies; to deliver them from [118] outward calamities; to reſtrain what tends to hurt them; or to cut off their enemies! How often they make known to the ſaints the will of God; ſuggeſt good thoughts; comfort them; help and aſſiſt them againſt temptations! See N^o 5.

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

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

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

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

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

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

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

CHAP. V. Metaphors reſpecting fallen angels.

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

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

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

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

5. They are compared to PRISONERS and CAP⯑TIVES ^c. In the ſtrong, the tormenting, the ſhame⯑ful chains of darkneſs; the chains of their own corrup⯑tions, and of the condemning curſe, and reſtraining pro⯑vidence of God, they are confined, and bound over to [121] endleſs wrath. From their wretched ſtate they can ne⯑ver eſcape; nor can they do ought, without a DIVine permiſſion. In his death, in his exaltation to glory, Je⯑ſus took them captives, and condemned them to the ſla⯑viſh drudgery of ſcourging his foes, or chaſtizing hi [...] children, as he pleaſeth. Let never their dread damp my ſoul; they are faſt bound in my God, my Saviour's chain.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. VI. Metaphors reſpecting men in general.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

17. They are compared to POTSHERDS ^d. How broken by ſin! by trouble! In themſelves, how uſeleſs and unprofitable! how expoſed to the vileſt debaſement! Never, ye frail, ye eaſily deſtroyed potſherds of the earth, ſtrive with your Maker: let not the clay affront her Creator.—Shall I, a broken pot, a worthleſs, bruiſed no⯑thing, be refitted, ſanctified, and made meet for the Ma⯑ſter's uſe!

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

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

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

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

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

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

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

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

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

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

CHAP. VII. Metaphors reſpecting ſaints.

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

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

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

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

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

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

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

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

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

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

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

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

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

14. They are repreſented as an HOUSEHOLD and FA⯑MILY ^a. How, being gathered, protected, and ruled by God, they dwell together in unity! How cloſely joi [...]ed in Chriſt; in God, their habitation! How bound and diſpoſed to promote one another's welfare and joy! They are the houſehold of God, made, collected, owned, provided for, employed, and governed by him to his own g [...]ry. They are the houſehold of faith. By the grace of faith they credit, and contend earneſtly for the doc⯑t [...]ne of faith once delivered to the ſaints. By theſe things they live; and in them be the life of my ſoul.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

47. They are repreſented as HIDDEN ones ^b. How unknown to the world, and even to themſelves, is their excellency; their gracious ſtate; their ſpiritual attain⯑ments: and eſpecially their future glory! How hid⯑den,—how ſecret favours, are their election, their rege⯑neration, their pardon, acceptance, adoption, and in⯑ward comfort! How ſecretly; how myſteriouſly and ſafely are their perſons, their ſtate, their life, their por⯑tion, and treaſure, laid up in the word, the heart, the hand, the life, the honour of Chriſt, and of God in him!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

89. They are compared to BOX-trees ^a. In re⯑ſpect of their new man, how excellent and uſeful! How ſavoury their converſation! How protecting and re⯑freſhful their ſhadow! their inſluence!

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

91. They are compared to WILLOW-trees ^c. Be⯑ing planted by the rivers of water, having a fixed com⯑munion with the love, the blood, the Spirit, the pro⯑miſe of God, how quickly, how pleaſantly they grow up in grace, as his influences are plentifully enjoyed! Without theſe indeed, they could but wither and fade; but with them, how ſteadily they continue in their ho⯑lineſs and profeſſion, while, by the ſtorm or drought of perſecution, temptation, trouble, and death, hypo⯑crites wither and periſh!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

132. They are compared to SALT ^b. Being inte⯑reſted in the everlaſting covenant of ſalt, they have the perpetual, incorruptible, and purifying word and grace of God, in their heart. They are a vexation, and un⯑eaſy burden to wicked men; but an uſeful mean of pre⯑ſerving nations and churches, from univerſal corruption and ruin.

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

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

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

CHAP. VIII. Metaphors reſpecting wicked men.

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

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

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

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

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

6. They are repreſented as MURDERERS ^b. By ſin they deſtroy themſelves: they ruin their friends and neighbours; they attempt to aſſaſſinate their maker: many of them crucify the Son of God afreſh. nor, with⯑out ſhedding of his blood for, and application of it to them, can their ſin be forgiven.—How, Lord, haſt thou apprehended me, thy betrayer and murderer, and waſhed me from my ſins in thy blood! How kind my remiſſion! Grace, grace, unto it!

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

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

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

10. They are compared to THEIEVS and ROBBERS ^a. How craftily, cruelly, and ſhameleſsly, though often ſecret⯑ly they waſte their time and ſtrength; and riſk their eter⯑nal ſavation, in robbing God of his due honour, love, eſteem, worſhip, reverence, and time; in depriving their neighbours of their due regard and property; and them⯑ſelves of their ſolid happineſs and comfort! And how dreadfully are they taken at laſt, arraigned, condemn⯑ed, impriſoned, and tormented in hell!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

47. They are compared to HORSES, and FED HOR⯑SES ^d. How great is their pride and vanity! With what outragious boldneſs, and unconcern, they haſtily ruſh upon infinite danger! How governed; how en⯑raged by their various and open fleſhly luſts! In proſpe⯑rity, how wantonly they kick at, and rebel againſt God! [200] How ſhameleſsly they neigh, and invite others to abo⯑mination!

48. They are compared to WILD ASSES and DROME⯑DARIES ^a. How pleaſed with the mountains of vani⯑ty, the deſarts of alienation from God! How given to ſnuff up, and delight in vain fancies, unſubſtantial ſelf⯑righteouſneſs, and airy deluſions! How hard to be ta⯑med in ſpirit! How ſwift! how crooked and unſearch⯑able their motions!—But, Lord, in thy ſeaſon, thou canſt find us; till which, miniſters and parents do but weary themſelves, in queſt of our ſoul.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. IX. Metaphors reſpecting faithful miniſters.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

39. They reſemble SCARLET THREADS ^d. In them⯑ſelves, how weak; frail; and inconſiderable! yet how comely! How expoſed to trouble and perſecution! And is not the ſource, the ſubſtance, and end of their mini⯑ſtry Chriſt; and him, as bearing our guilt, and cruci⯑fied for our crimes?

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

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

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

2. They, chiefly ſome principal ones, are called AN⯑TICHRISTS ^b. They oppoſe Chriſt in his perſon, his office, his righteouſneſs, his interceſſion, his inſtruc⯑tion, his laws, his conqueſts, his government, and the end of his work.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP XI. Metaphors reſpecting the true church.

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

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

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

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

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

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

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

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

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

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

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

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

13. She is compared to an OLIVE TREE ^b. How perpetual her verdure and ſap! How good and abun⯑dant her fruit! How delightful her ſpiritual comeli⯑neſs, grace and light; and the peace, with God, with conſcience, with creatures, which is exhibited and en⯑joyed in her!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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