A Key to the Figurative Language
F ound in the Sacred Scriptures

In the

Form of Questions and Answers.

By

Ethan Smith, A. M.

Minister In Hopkinton, N. H.--author Of The

Dissertation On The Prophecies.

"I have used similitudes."--HOSEA.

"I will open my mouth in parables; I will utter dark sayings of old.-- That they should make them known to their children."--THE PSALMIST.

EXETER:

PRINTED BY C. NORRIS & CO. AND SOLD AT THEIR BOOKSTORE.--

SOLD ALSO BY E. LITTLE & CO. NEWBURYPORT.

1814.

New-Hampshire District.......ss.

p.ii

BE IT REMEMBERED, that on this third day of January, in the thirty eighth year of the independence of the United States of America, ETHAN SMITH, A. M. Minister in Hopkinton, N. H. author of the Dissertation on the Prophecies, hath deposited in this office the title of a Book, whereof he claims the right as author, in the following words,--viz:

"A Key to the Figurative Language found in the Sacred Scriptures, in the form of question and answers. "I have used similitudes,"--Hosea. "I will open my mouth in parables, I will utter dark sayings of old.--That they should make them known to their children,"--The Psalmist."

In conformity to the act of the Congress of the United States, entitled An Act for the Encouragement of Learning, by securing Copies of Maps, Charts, and other Books to the Authors and Proprietors therein mentioned; and an Act for the Encouragement of Learning. by securing Copies of Maps Charts, and other Books, to the Authors and Proprietors therein mentioned, and extending the benefit thereof to arts of designing, engraving, and etching historical and other prints.

R. CUTTS SHANNON, Clerk.

A true copy.

Attest, R. CUTTS SHANNON, Clerk.

p.iii

Recommendations.

REV. DOCTOR EMMONS'. "Having heard the Rev. E. Smith read his manuscript upon the figurative language of scripture, I am satisfied that it is well calculated to assist people in general to read many dark and difficult parts of the sacred Volume with peculiar pleasure and advantage. I therefore wish it may be published, and have a general circulation.

NATHANIEL EMMONS."

Franklin, July 13, 1813.

REV. DOCTOR MORSE'S. "I have heard Rev. E. Smith read a considerable part of his manuscript on the figurative language of Scripture: And I cheerfully express my cordial approbation of his plan and design; and, so far as I can judge from a partial hearing, of the execution of his plan. I think its publication will be useful to the christian community at large, and to the new settlements in particular,

J. MORSE."

Charlestown, July 15, 1813.

REV. MESSRS. MORRISON, AND OTHERS'. We have heard read a considerable portion of Rev. E. Smith's Key to the figurative language found in the sacred Scriptures. And, judging from the specimens exhibited, we esteem it a work well calculated to promote a correct knowledge of the figurative scripture language. In this view we recommend it to the attention of the religious- public.

WILLIAM MORRISON

MOSES BRADFORD

PLINY DICKINSON."

Hopkinton, June 2, 1813.

REV. Mr. ROWLAND'S. "Dear Sir. I have with pleasure attended to your Key to the figurative language found in the sacred Scriptures. The explanation, which you have given of the symbolic language of the Holy Scriptures, is, I think very happy. Such a work is greatly needed. An acquaintance with this language is necessary to a right understanding of the Scriptures in many of their figurative parts. I entertain no doubt of its usefulness. You have my best wishes for success in the publication.

W. F. ROWLAND."

Exeter, July 8, 1813

p.iv

REV. MR. SANBORN'S. "Having seen the plan of Rev. E. Smith's Key to the figurative language found in the sacred Scriptures, and attended in some degree to his manner of illustrating the subject, I feel a peculiar pleasure in recommending it to the notice of the American youth, and of Christians generally, as a key, that will with ease and pleasure unlock to them many dark and difficult parts of the word of God. As the subject is new, and interesting, I wish that one of these keys may be introduced into every family in our country; that each child may with his own hand unlock these sacred treasures.

PETER SANBORN."

Reading, July 17,1813.

REV. DOCTOR M'FARLAND's. "I have read in manuscript the Rev. E. Smith's Key to the figurative language of Scripture. I have been of the opinion, that some treatise on this subject is highly necessary. I think Mr. Smith's book is well calculated to enable youth, and even people of age, to read the Scriptures with more understanding and profit. I therefore wish that it may be published.

ASA M'FARLAND."

Concord, August 17, 1813.

p.v

Preface.

IT has been to me matter of some wonder, that no small and cheap publication has been given to the community, especially for the benefit of youth, explaining the origin and sense of figurative language as found in the Bible. The want of such a publication has kept a part of the most important of all books veiled in much obscurity. The great doctrines and duties, essential to salvation, are delivered mostly in plain and intelligible language. But much of very important instruction, in the holy oracles, especially in their prophetic parts, is delivered in language highly figurative; and appears to youth and people not much instructed in this kind of language, unintelligible. [p.v-p.vi]

I recollect that during my puerile age at least, much that I read or heard in some of the most figurative parts of the bible appeared exceedingly strange. In the view of many passages, I seemed almost to fancy myself in some unknown region, where all things were unaccountable. Burning mountains cast into the sea; the sea turned to blood; strange beasts rising out of it; four beasts of wonderful forms being seen in heaven; opening seals, presenting strange horses and riders, with death and hell following some of them; visible Angels sounding trumpets, and pouring out vials with amazing effects; such things to me seemed exceedingly strange! It never had been my lot to see events of this kind; and who had seen them, or where they took place, I was unable to conceive. Nor had I any correct idea of the instructions contained in such passages. Had I been favoured with some small book, informing of the nature and meaning of such symbolic language, I am persuaded I should have been prepared to read and hear the word of God to much better advantage. Happy would it have been, had some able writer furnished the community with such a publication, and in such a form, as to render the subject familiar, and to circulate in every part of the community. But as it has not been done, to my knowledge, I am induced to present this small work; in hopes it may at least awaken attention to the subject; and perhaps open the way for something much better to be produced. [p.vi]

Why is it the case, that when language consists of two parts, literal, and figurative, both in common conversation, and in the word of God; while so much attention is justly paid to the teaching of that which is literal; so little attention should be paid to the instructing of youth, relative to that which is figurative. It is of great importance to teach children to read; and to teach the literal import of our language? And is it of no importance to teach them the common use and signification of figures and symbols, which abound in our language, and in the sacred oracles? Has there not been a neglect in this thing?

I can do but little more in this small book, than just to point the way to the investigation of sacred figures, and the scriptural use of the language of symbols. Various writers upon the prophecies and other authors, ⁽¹⁾ have treated or touched upon this subject. But their volumes are in but few hands. And they ate not altogether calculated to render this subject familiar to youth, whatever they be to common readers. The following pages are designed as a kind of easy introduction to the subject; in hopes it may prepare the way to render some of the figurative language of the Bible, which many do not readily understand, more familiar. It is designed to bring the subject more easily to the doors of the christian community.

p.12

Preliminary Remarks.

SOME further, prefatory remarks, more appropriate to the subject, will here be made.

1. In the most extensive sense of the word, all writing is figurative. The letters of the alphabet are but figures. They may be called symbols of simple sounds. And all words written may be called symbols of ideas. All that is imprinted, is really but figures, or representations of other things. But of this extensive sense of the word figure, I shall not treat. I shall treat of it only in that limited sense, in which a word or thing is applied, in a sense beyond what is called its literal meaning, to represent some other thing. Creatures, things, actions and relations, are often thus applied. They have ideas annexed to them, which may be called their literal meaning. But many of them are often taken from this literal application, to an application, which, in a more appropriate sense, may, be called figurative. To illustrate the use of figures, in this sense, as they are found in the Bible, will be the object of the ensuing pages.
2. This kind of language rhetoricians call the trope. This change of words from their original, to a figurative sense, arose from necessity in early days. It was retained, on account of the barrenness of language, even after the use of letters. And it is retained, to add beauty and force to language, even in its present improved state. This use of tropes or figures is supported by the great influence of imagination on language. Imagination, when an object is contemplated, at once accompanies it with other similar objects by way of illustration. And some name of the latter is often given to the former. For instance; a man contemplates the rising of the sun. The imagination looks for a similitude. The idea of royalty naturally strikes the mind, as the sun appears like the monarch of the day, and of the visible heavens. This circumstance furnishes the figure: And the man exclaims, perhaps in the words of Thompson on the Seasons,

"But yonder comes the powerful king of day,
Rejoicing in the east."- [p.12-p.13]

The name of the figure takes the place of the proper name of that bright orb. And then the human act of rejoicing is added, to denote the pleasantness of the rays of the morning sun: Such figures, used with judgment, instruct and please. The trope often, by a metonymy, expresses the cause for the effect, the antecedent for the consequent; and the reverse. And, by synecdoche, it often puts the whole for a part, and a part for the whole. [p.13]

3. But the similarity, found between different objects, furnishes the most rich and fruitful tropes. Here is founded the use of metaphors, symbols, and emblems, which abound in language, and in the bible. Metaphors and symbols may be called the abridgments of comparisons. In comparisons we say; One thing-- thus and thus resembles another; For instance; God may be compared to a rock. Then, in an abridged form, metaphor says, God is a rock. In comparisons we say, Christ (as the strength, support and salvation of the faithful soul) may well be compared to bread and wine. Symbol thus abridges the sentence, and says of bread, This is Christ's body: And of wine, This is his blood. And so of all other metaphors and symbols. One thing is called by the name of another. But the sense understood truly is,--This may be represented by that. Or, in some respects, the one is resembled by the other. This is the true sense also of allegories and parables; which are but metaphors continued, through a complete sentence, or more.
4. Tropes operate also in the way of hyperbole; which consists in magnifying an object beyond real fact: As we read, "And there are many other things, which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain books that should be written." Again, "If these should hold their peace, the stones would cry out." This figure is often used in descriptions. But it is oftener suggested by passions, and a heated imagination. It needs to be (and in the bible ever is) used with caution and propriety. The extravagant use of it is bombast; and is disgusting. Personification is one mode of the trope, in which an inanimate being is spoken of as a person. Under this, the sun is represented, as "a strong man, rejoicing to run a race:" The earth as thirsting for rain; or smiling with plenty: The trees as clapping their hands: And the deep as lifting up its hands on high. [p.13-p.14]
5. A trope and a figure are of the same essential import. A figure then, (we learn from what has been said,) may be viewed a genus, comprizing the species of metaphor, symbol, type, hieroglyphic, emblem, similie and whatever other application of the trope has been noted; or rhetoricians may make. Between some of these, there is a difference, the extremes of which are very discernible. But, as of the different shades of the rainbow, it is difficult to describe the bounds of all these species of figure. This therefore I shall not undertake, in the ensuing work; which is not to write a system of rhetorick; but to give the sense of scripture figures. The above different species of figures I shall consider under the general term of figurative language. And I shall consider that the affinity between the different species of figures, is so great, (being a representation of one thing by another,) that I shall feel at liberty to call the whole of this kind of language, symbolic language; not withstanding that some rhetoricians make a symbol but one species of figurative language. Warburton gives this definition of a symbol: that it is "the representation of one thing by the figure of another." This gives it as great a latitude, as can be wished, in order to speak of the figurative language, and the symbolic language, of the bible, as essentially one and the same. For most of the emblems found in the Bible are supposed to have figure as well as existence. [p.14]
6. The figurative language of the Bible has a two fold object;--to instruct;--and to impress:--Or, to teach things not before known; and to affect the soul with them. The latter is an important object in the use of symbols. Men are more easily affected with things addressed to their senses, than with abstract ideas. The sight of the eyes affects the heart; and so of the other bodily senses. Figurative language is either addressed to some of the senses; or it is the adopting of a thing better known, to illustrate a thing less known.
7. In the figures and symbols used in the Bible, we often find an unnatural assemblage of properties and things, to render the figure a more perfect expression of the thing represented. This holds true, especially of symbols borrowed from the animal creation. Wings, heads and horns, are often unnaturally added, to render the symbol more rich, instructive, and impressive. [p.14-p.15]
8. Let the reader ever recollect, that the words, and phrases, from the word of God, (explained in the following pages, as figurative language) have a literal meaning, as well as a figurative. To ascertain the former is no part of the design of this book. This readers already understand; or must learn from their dictionaries. When they find the question asked, What does such or such a thing denote, or import? The meaning is not, what is the literal import of that word or phrase?--But what is its figurative import? For this is the object of the book. [p.15]
9. Too many readers need also, to be informed, that a figure, allegory or parable usually is not designed to apply in all points. Many seem to imagine, that every part of such figures and sentences, must be full of what they call a spiritual meaning. It is thought, by the greatest and best of men, to be a fact, that there is often but one, and usually but few points, designed to be illustrated by such forms of speech. And to attempt to find a spiritual meaning in every part of an allegory, parable, or an object, used as a figure, is to open a wide field to vain fancy and error. It does not follow, that because the kingdom of God is like unto leaven hid in three measures of meal, till the whole is leavened, therefore we must find a spiritual meaning in the materials, of which leaven is composed, and in the mode of producing it, and of keeping it, and in every thing in relation to it. There is probably but one point, in which leaven was designed to represent the kingdom of God; that of its efficacy to leaven the whole lump, where it is placed. This figure applies to its object, as two globes apply to each other. They touch only in one point. Various of the parables may apply to spiritual things, in more points than one, or two. But fanciful expositors may have need of caution, not to apply them, where they were not designed to be applied. [p.15-p.16]
10. One thing more must here be noted. The reasons why such and such symbols and figures were adopted to denote such and such things, are one thing. And the fact that they do denote such and such persons or things, is another thing. And the latter, not the former, is (for the most part) the object of the ensuing pages. The former are important. But they open a field immensely wide; to explore which, is to be one of the objects of the preaching of the gospel. It would be instructive to shew the reasons, why God is called a rock; Christ the sun of righteousness: Christians sheep and lambs; and so of all other figures and symbols. But the object of the ensuing book is chiefly to ascertain what such and such figures and symbols do in fact import; and to adduce scripture evidences of the facts; and perhaps to refer to some other scriptures of the like import. [p.16]
11. In the following work, various figures and symbols most familiarly known (to most of adult readers) as well as those more difficult, will be noted and explained; both for the benefit of youth; and to evince the abundant use of symbolic language; and that a great reason why some parts of this kind of language are so well understood, and other parts of it remain so obscure, is not because they belong to a different kind of figurative language; but because our attention has been directed to the former; while we have been led to neglect the latter. It is with this, as with words in our literal language. With many words we become familiarly acquainted, by use. We have a clear perception of the ideas annexed to them. But with a great number of other words in our language, which are no less legitimate, people generally remain unacquainted, because they have not been led to pay attention to them. Attention and use would render these words likewise familiar. In like manner, due attention might render those symbols in holy writ, which are now most obscure, very familiar.
12. I shall prosecute this work in the form of questions and answers; as this will most clearly keep the objects as we pass along in view; and is a most familiar method of instructing youth; for whose benefit this book is peculiarly designed.

I shall give a sketch of the origin of figurative language, in a kind of introduction; Then attend to the subject, of explaining some of the figurative language, found in the word God: And close with some incidental considerations.

In attending to the subject, some regard will be had to the arranging of figures and symbols under their respective classes, according to the sources whence they are derived; as from the heaven, the earth, the vegetable creation, a city, the human body, fowls and reptiles, the animal creation, and other sources. This will be the rule of order pursued. Some incidental figures will however, now and then, be interspersed, where some preceding idea may seem to suggest them, and they are not more properly claimed by any other connexion. The arranging of metaphors and symbols is a minor object, compared with that of learning their true sense.

[p.17]

I. Introduction

Question 1. WHAT are we to understand by figurative language?

Answer. It is the representing of one person or thing by another, or by some similitude. Bread and wine are used as symbols to represent the body and blood of Christ sacrificed for man. And the act of eating is taken figuratively to denote the exercise of the Christian faith.

2. What is the benefit of figurative language?
   To represent an abstract idea by a sensible sign, or a thing less known by one better known, is a familiar mode of communicating instruction. There is a great analogy between many different things;--between things in the natural, and things in the moral worlds. Men form a more ready acquaintance with things in the natural world, than with things in the moral. Hence objects from the former are often taken to represent things in the latter. Also historical events are sometimes represented, with beauty and force, by figures and allusions.
3. How long has figurative language been in use?
   From the earliest ages of the world. The use of it originated in the simplicity of the earlier stages of society; and in the analogy, which was readily perceived to exist between different things. Familiar objects and properties belonging to one species of things, were used to represent those of another.
4. Has this practice been very prevalent? [p.17-p.18]
   It has. Some nations have been more abundant in the use of it than others. But much of figurative and symbolic language has been used in all ages, and nations, from the rudest, to the most refined stages of society. [p.18]
5. What was the necessity of adopting this kind of language?
   Before the invention of the alphabet, and of literal writing, people had no way of recording, their mental conceptions, but by adopting figures of familiar things. Hence the custom of writing by pictures and images was adopted from necessity, in early times. These were improved to more significant hieroglyphics and symbols.
6. But was not this a very loose method of communicating instruction; especially before the invention of literal writing, by which the true sense of symbols might be defined, and transmitted?
   It was indeed; and we naturally conjecture, that unhappy consequences followed, from erroneous constructions of symbols, transmitted from patriarchs. ⁽²⁾
7. But if symbols are capable of exciting wild and dangerous conjectures, is it not a sufficient objection against the propriety of the use of them? [p.19]
   The use of symbols has, in fact, obtained from the beginning. It is too late to object to the propriety of their use. Our part now is to adopt the best methods to understand, and to improve them. Since the improvement of literal writing, men are not so much left to their own wild conjectures, as were the ancients, relative to the sense of symbols. Their sense is transmitted, and better understood.
8. Was not the use of symbols discontinued, after the introduction of letters?
   The Egyptians, though they are said to have invented the alphabet, and to have made the first use of literature; ⁽³⁾ yet they continued to make great use of their hieroglyphics, a kind of picture-writing, by them invented, and improved into significant symbols.
9. What reason can be assigned for this?
   It afforded them a pleasure, as we may believe in exercising their inventive curiosity, and in prying into the properties and analogies of things. And they probably took a degree of pride in wrapping up their knowledge in vehicles both curious and mysterious. Whatever were their motives, it is a fact, that the ancient Egyptians did cultivate, with great diligence, the hieroglyphical species of writing; and this even after their use of the alphabet, and literal writing.
10. Did other nations do the same, and use the language of figures? [p.19-p.20]
    They did. The antiquity and fame of ancient Egypt probably excited a veneration for this their practice in neighbouring nations, and to a distance. Hence the learning of early times (which proceeded from Egypt) was much tinctured with the hieroglyphical character, or abounded in figurative language. What was at first adopted from necessity, was afterward retained and refined, to add embellishment and force to language. [p.20]
11. Did the learned, of those and after times, make great use of figurative language?
    They did indeed. And it became the pride of the wise men of the east to exercise their own, and each others capacities with questions, involved in this form. Even the Greeks in after ages, and the Romans caught this manner of symbolizing their mental conceptions. And much of their writings appeared in the garb of the old Egyptian hieroglyphics, and of symbols. Vast use they made of figurative language.
12. What alteration took place, in relation to the use of symbols, after the introduction of the alphabet, and literal writing?
    Symbols, instead of being presented in their own figure, as in the writing of pictures, were exhibited by letters and syllables; for instance, the name of a lion was written; instead of his picture exhibited. And so of other symbols. And the use of symbols became more perspicuous and intelligible; as particular and literal descriptions might attend them, and render perspicuous the subject, in which they were found.
13. What is to be inferred from these remarks, relative to the use of figurative language by the ancient people of God?
    It is no wonder, that the Israelites, who spent several centuries in Egypt, during the minority of their nation, should learn, and adopt the use of figurative language. And it is no wonder, that the prophetic stile, afterward adopted, should abound in symbolic imagery.
14. Would the writers of the holy scriptures be permitted to use figurative language in this sacred book?
    The inspired penmen were led to record their sacred conceptions in the language in common use. And their prophetic writings especially might be expected to abound in symbols, not only on account of their common use, but because the prophecies were designed to be veiled in obscurity for a time. Most of them were to be not literal, but mystical predictions.
15. But is this kind of language sufficiently intelligent, for a book of divine revelation? [p.21]
    Symbolic writing, intermingled with that of letters, is more intelligible, and definite, than many imagine. But few objections justly attend it, which do not attend, in some degree, the most literal language. The latter is unintelligible, till it is rendered familiar by attention and use. And even then, it is imperfect. The same word often imports different actions and things. And much is often to be decided by the object and connexion of the writer; and by the judgment of the reader.
16. How then, can the sense of any writer be known?
    The difficulties raised against the precision of any language, either figurative or literal, may be greater in speculation, than in reality. They may appear formidable at a distance; and vanish on a near approach before a judicious and improved mind.
17. Does the same symbol, in different places in the Bible, sometimes denote different things?
    It does. One thing is of importance to be remembered. The Bible treats of things temporal; and of things spiritual. Or of secular kingdoms; and of the church and people of Christ. The same symbol relates sometimes to the one of these; and sometimes to the other. And when symbols are thus differently applied, their signification is no less different.
18. How can it be known to which of these two systems a symbol, in any given place, belongs?
    The object of the writer, and circumstances will generally clearly decide this point.

II. The Subject.

19. From what sources are figures and symbols derived?
    From the visible heavens, comprising the region of the air:--From the earth, or terraqueous globe, and its appendages:-- Cities:--A city in arms:--A temple:--A highway:--The human body:- -Its sustenance:--Its clothing and ornaments:--Domestic relations and blessings:--Various utensils and actions:--Times and seasons:--Fowls; reptiles:--Singular heavenly forms:--And different species of animals.

The Heavens.

20. When secular things are the subject, what is symbolized by the heavens? [p.22]
    The system or polity of an empire, or kingdom. Rev. vi. 14.; The heavens departed as a scroll. Or, the system of the pagan empire was subverted, in the revolution of the Roman empire under Constantine. Matt. xxiv. 29.; "The powers of the heavens shall be shaken!" Or the whole political world, at the introduction of the battle of the great day, shall be shaken.
21. What does the sun, in such a case, denote?
    Civil government generally. When it is said, "The sun shall be turned into darkness;" the event predicted is to take place on civil government generally. Sometimes the governments of a particular section of the earth is meant; as in Rev. xvi. 8.; where the fourth vial is poured upon the sun, and gives it power to scorch the men of the Papal earth.
22. What is symbolized by the moon?
    The body of the people; especially vast armies; as will by and by appear.
23. Who are symbolized by the stars?
    Particular rulers; as kings, governors, magistrates, in an empire or nation: Matt. xxiv. 29.;--"And the stars shall fall from heaven; and the powers of the heaven shall be shaken." Or in the battle of that great day, God will destroy wicked kings, princes and rulers from the earth, as is abundantly predicted. The morning star may denote an exalted potentate, or dynasty; as in Isaiah, xiv. 12. a great power under the name of the king of Babylon, is called, Lucifer, son of the morning. Or the luminous morning star.
24. What is imported by the darkening of the sun; or its eclipse?
    The embarrassment, or confusion of civil governments generally: Joel, iii. 31.; "The sun shall be turned into darkness." As Matt. xxiv. 29.; "Immediately after the tribulations of those days shall the sun be darkened." Also the utter subversion of the pagan government of Rome. Rev. vi. 12.; "The sun became black as sackcloth of hair," in the revolution under Constantine.
25. What is to be understood by the turning of the moon to blood; probably alluding to its eclipse? [p.22-p.23]
    The vast slaughter of armies, and people by the sword: Joel, ii. 31.; "The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come." See also Matt. xxiv. 29. Rev. vi. 12. [p.23]
26. What is denoted by the falling of the stars; expressed from the vulgar conception, that when a meteor is seen to shoot in the air, it appears like the falling of a star?
    The falling of the various grades of civil rulers from their stations, by revolutions, and civil disasters: Rev. vi. 13.; "And the stars of heaven fell unto the earth, as a figtree casteth her untimely figs, when she is shaken of a mighty wind." Joel, iii. 15.; "The stars shall withdraw their shining." See Matt. xxiv. 29. This is the same event, predicted by the prophet, relative to the last days; "He shall cut off the spirit of princes, and shew himself terrible to the kings of the earth.
27. Who are denoted by wandering stars; meaning comets with fiery tails, and excentric orbits?
    Agents of mischief, let loose in various directions: As in Jude 13 verse, the abominable agents of Antichrist, in the last days, are called "wandering stars; to whom is reserved the blackness of darkness forever." Isaiah, 1. 7.; "Your country is desolate; your cities are burned with fire; your land strangers devour it in your presence; and it is desolate as overthrown by strangers."
28. What is denoted by the departing of the heavens like a scroll?
    The utter subversion of one government by another; as that of Pagan Rome, by Constantine: Rev. vi. 12.; "And the heavens departed as a scroll, when it is rolled together."
29. What else is included in the visible heavens, from which symbols are borrowed?
    The atmosphere, or globe of air, which surrounds the earth. In this are generated clouds, lightning, thunder, wind, storms of rain and of hail. These, when applied to secular concerns, are very expressive and significant.
30. What do clouds import?
    Dark events;--judgments: Ps. xcvii. 2; "Clouds and darkness are round about him." Isai. xix. I .; "Behold, the Lord rideth on a swift cloud." See Matt. xxiv 30. Rev. i. 7.
31. Who are denoted by clouds without water? [p.24]
    The mischievous agents of Antichrist, in the last days. See Jude, 12th verse. 2 Pet. ii. 17.
32. What is denoted by wind;--a stormy wind;--a whirlwind; and hail?
    Divine judgments of various degrees: Isaiah, xii. 16.; "The wind shall carry them away, and the whirlwind shall scatter them." Isai. xxvii. 8.; "He stayeth his rough wind in the day of his east wind." In Rev. vii. 1. four Angels held the four winds; or the signal judgments of God, from the northern invasions, are stayed; till the chosen of God are sealed. In Ezek. xiii. 11-13. the stormy wind shall rend the wall of hypocrisy, and great hailstones of judgment shall consume it. See also Rev. xi. 19.; and xvi. 21.; where the fatal judgments of the last days are symbolized by great hail.
33. What is imported by lightning and thunder?
    Wars, and bloody scenes. In Isai. xxix. 6. God's enemies are threatned with thunder, meaning war, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire. In Rev. xi. 19.; and xvi. 18. the exterminating judgments of the battle of that great day, are represented (among other terrific emblems) by lightnings and thunderings."
34. What then is the probable import of the seven thunders, uttering their voices? Rev. x. 33.
    The progress of an unprecedented series of wars: probably the wars, and rumors of wars, foretold by Christ, Matt. xxiv. 6. as the beginning of the sorrows of the last days. (See treatise on the fifth vial in my dissertation on the Prophecies.)
35. When these symbols, borrowed from the natural heavens, are applied to spiritual things; who is denoted by the Sun?
    God, and Christ: Ps. lxxxiv. 11.; "For the Lord God is a sun and shield; Matt. iv. 2.; "Unto you that fear my name, shall the sun of righteousness arise with healing in his wings." The sun denotes also holy comfort: Job, xxx. 28.; "I went mourning without the sun."
36. What does the moon, in this case denote? [p.24-p.25]
    The interests of this world. In Rev. xii. 1. "The church is represented with the moon under her feet." The true church is dead to the world, in the exercise of that holy faith, which overcomes it. And the moon is a similitude of the church herself: Song. vi. 10; "Who is she, (says Christ of the church) that looketh forth as the morning, fair as the moon?"- [p.25]
37. Who are symbolized by the stars?
    The apostles, and gospel ministers: Rev. xii. 1; "And on her head a crown of twelve stars." The church is crowned with the twelve apostles. Rev. i. 20; "The seven stars are the angels (meaning pastors) of the seven churches." Chap. ii. 1; "These things saith he, who holdeth the seven stars in his right hand."
    A star, and the bright and morning star, also denote Christ, Balaam predicted him, as the star to arise out of Judah; Numb. xxiv. 17. A star accordingly led the eastern sages to the Babe of Bethlehem; Matt. ii. 2. 9. And Jesus calls himself, "the bright and morning star;" Rev. xxii. 16. Wandering stars may denote not only agents of political mischief; but also false teachers, aiding the same cause; Jude, 13 verse.
38. What is imported by a star falling from heaven?
    Some apostate teacher; as Mohammed; See Rev. ix. 1. where that impostor is symbolized by a star falling from heaven, and unlocking the bottomless pit.
39. What is denoted by the natural light of heaven?
    God: 1 John, i. 5; "God is light." Christ: John, viii. 12; "I am the light of the world. John the Baptist: John. i. 35; "He was a burning and a shining light." The ambassadors and followers of Christ: Matt. v. 14; "Ye are the light of the world." Evangelical wisdom: Isai. viii. 20; To the law and to the testimony if they speak not according to this word, it is because there is no light in them." The gospel: Matt. iv. 16; "To them, who sat in the regions and shadow of death, light is sprang up." Support in trouble: Micah, vii. 8; "When I sit in darkness, the Lord will be a light unto me." The good deeds of christians: Matt. v. 6; "Let your light so shine before men." Great evangelical bliss: Isai. lviii. 8; "Then shall thy light break forth as the morning." Chap. lx. 1; "Arise, shine; for thy light is come; and the glory of the Lord is risen upon thee."
40. What is denoted by natural darkness? [p.26]
    Sin: Eph. v. 11; "And have no fellowship with the unfruitful works of darkness." The wicked: Eph. vi. 12; "The rulers of darkness of this world;" i.e. "the spirits that work in the children of disobedience." The perverseness of unbelief: John, i. 5; "And the light shineth in darkness; and the darkness comprehendeth it not:" With chap. iii. 19; "Light is come into the world; and men loved darkness, rather than light." Outward calamity: Joel, ii. 2.;--"A day of darkness and gloominess; a day of clouds and of thick darkness." The grave, in Job, x. 21. is called the land of darkness. And darkness denotes the state of future punishment; hell. Matt. xxii. 13; "Cast him into outer darkness."
41. What is denoted by the great increase of natural light, predicted to take place in the Millennium?
    A great increase of knowledge, in religion, and in things useful and ornamental: Isai. xxx. 26; "Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be seven fold, as the light of seven days." Chap. xxiv. 23; Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously."
42. What is denoted by showers and rain?
    The blessed influences of the spirit and of the doctrines of grace: Ps. lxxii. 6; "He shall come down like rain upon the mown grass, and as showers that water the earth." Dew is a similitude of the same blessing. See Ps. cxxxiii. 3.
43. What is denoted by the Lord's raining upon the wicked, snares; Ps. xi. 6? [p.26-p.27]
    His providentially confounding and destroying the wicked, as though snares were rained out of heaven upon them: Ps. ix. 15, 16; "The heathen are sum: down in the pit, that they made; in the net, which they hid, is their own foot taken. The Lord is known by the judgment, which he executeth: The wicked is snared in the work of his own hands." It is a principle in the divine government, and in the word of God, that he who digeth a pit, shall himself fall into it. "He that taketh the sword, shall perish by the sword." "Their sword shall enter into their own heart." "He that leadeth into captivity, shall go into captivity." "God taketh the wise in their own craftiness." God often makes mischievous characters establish and mature the principles of their own defeat and ruin; as did Haman; Esther, vii. 10. God will certainly, in some way, ensnare and destroy therm. They will be caught in some evil net. And this is forcibly expressed by God's raining snares upon them. [p.27]
44. What is denoted by the blowing of the wind?
    The influences of the spirit of grace: Song, iv. 16; "Awake, O north wind, and come thou south; blow upon my garden, that the spices thereof may flow out." John, iii. 8; "The wind bloweth where it listeth;--so is every one that is born of the spirit."
45. What is symbolized by the rainbow?
    The covenant faithfulness of God: Rev. iv. 3; "And there was a rainbow round about the throne, in sight like unto an emerald." Chap. x. 1. of the Angel of the covenant it is said; and a rainbow was upon his head." The rainbow: Gen. ix. 13. is a token of God's covenant with Noah. And in the other passages, it is a symbol of the divine faithfulness.
46. What is denoted by a cloud?
    The divine protection. God overshadowed the camp of Israel with his cloud by day, and his fire by night, as an emblem of his protecting power. In allusion to this it is promised, Isai. iv. 5; "And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defence." See also chap. xviii. 4. But a cloud sometimes denotes calamity: Lam. ii 1; "How hath the Lord covered the daughter of Zion with a cloud in his anger. And in Ezek. xxxiv. 12. we read of God's people being scattered in a cloudy and dark day.
47. What, in spiritual subjects, is denoted by heaven, meaning the visible heaven? [p.27-p.28]
    The visible church, with all that is nominally the cause of God: Heb. xii. 26; "Yet once more I shake not the earth only, but also heaven," or the nominal church. Rev. xii. 7; "And there was war in heaven; "meaning the Papal church, where Satan fought against the witnesses, in the dark ages. The heavens also denote God in heaven: Dan. iv. 26; "Thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule:" i. e. that God rules. [p.28]
48. What are we to understand by new heavens, and a new earth?
    Primarily, the gospel church especially in the Millennium. See Isai. lxv. 17-22; and lxvi. 22. But ultimately, the phrase means the glorified church in heaven, including all her state of glory. See 2 Pet. iii. 13; and Rev. xxi. 1. In the above passages in Isaiah, God calls the millennial church the new heavens and new earth, as a man would call his materials for a house, which he is preparing abroad, his house. They may be thus called, by a prolepsis, because they are, by and by, to be erected into an house.

The Earth, or Terraqueous Globe.

49. The terraqueous globe furnishes a vocabulary for figurative language. What parts of this globe are thus used?
    The sea, lakes, fountains, rivers, water, mountains, hills, rocks, stones, fire, smoke; yea, the whole world; the earth; and the parts and appendages of it.
50. What in figurative language, is imported by the world?
    The people of a great empire: Luke ii. 1; "There went out a decree from Caesar Augustus, that all the world (meaning the people of the Roman empire) should be taxed." It sometimes imports a great multitude: John xii. 19; "Behold, the world has gone after him." Sometimes the non-elect: John xvii. 9; "I pray not for the world, but for them, whom thou hast given me." Sometimes it means the mass of the impenitent: 1 John v. 19. We know that we are of God, and the whole world lieth in wickedness." John xv. 18. "If the world hate you, ye know it hated me, before it hated you." In Heb. ix. 26. the world is supposed to import the Old Testament dispensation:--And in chap. ii. 5. the New.
51. What is denoted by the earth?
    The people of the earth: Gen. vi. 11; "The earth also was corrupt before God." This figure is called a metonymy. The earth (as used in the Revelation) sometimes imports the Roman empire: Rev. vi. 4; "And power was given unto him to take peace from the earth;" i. e. from the Roman empire. [p.29]
52. In a secular view, what is symbolized by waters?
    Multitudes of people. Rev. xviii. 1;--"The great whore that sitteth upon many waters." Verse 15: "The waters, where the woman sitteth, are peoples and multitudes, and nations and tongues." Proud waters denote haughty oppressors: Ps. cxxiv. 5; "The proud waters had gone over our souls."
53. What is denoted by the sea?
    The seat of an empire, into which the streams of wealth and influence flow. In Rev. viii. 8. and xii. 3. the second trumpet, and second vial (or cup of wrath) were executed upon the sea, meaning the seat of the Roman empire. Sometimes the sea denotes the mass of the nations in great commotion: As in Dan. vii. 2, 3. the four great symbolical beasts, denoting the eastern, empires, rose out of the sea. The ragings of the nations, and the revolutions of the last days, are denoted by this emblem: Ps. xlvi. 2, 3; "Therefore will we not fear, though the earth be removed, and though the mountains be carried into the midst of the sea: Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof." Luke xxi. 25, 26; "And there shall be distress of nations, with perplexity; the sea and the waves roaring: Men's hearts failing them for fear, and for looking after those things, which are coming on the earth."
54. What is symbolized by a pit?
    A plot of mischief: Ps. vii. 15: "He made a pit, and digged it; and is fallen into the ditch, which he made." Or, is fallen, like Haman, into his own plot of mischief. A pit denotes also great trouble: Ps. xl. 2; "He brought me up also out of an horrible pit, out of the miery clay." It likewise denotes the grave: Ps. cxliii. 7;--"Lest I be like them, that go down into the pit." A pit symbolizes the long dispersion of the Jews: Zech. ix. 11; "As for thee also, by the blood of thy covenant, I have sent forth thy prisoners out of the pit wherein is no water :" Or have recovered the Jews from their dispersion. And a pit is a symbol of the destruction of God's enemies: Ps. lv. 23; "But thou, O Lord, will bring them down into the pit of destruction." Ps. xciv. 13; "Until the pit be digged for the wicked."
55. What is symbolized by a lake and a bottomless pit? [p.30]
    The state of eternal perdition; hell: See Rev. xix. 21; xx. 1. 14, 15; xxi. 8.
56. What is symbolized, (in secular subjects) by rivers and fountains of water?
    Nations, or parts of an empire. In Rev. viii. 10, the third trumpet, and in chap. xvi. 4. the third vial, were executed on the rivers and fountains of water; meaning the nations of the Roman empire. And Isai xviii. 2; "Whose land the rivers have spoiled:" i. e. The land of the Jews other nations have overrun.
57. What is denoted by drying up such rivers?
    Subverting kingdoms: Ps. lxxiv. 15; "Thou driest up mighty rivers," i. e. didst destroy mighty nations before the people of Israel. Fatal judgments on nations are predicted in such language as the following; Isai. xix. 5. "The waters shall fail from the sea; and the rivers shall be wasted and dried up." As Rev. xvi. 12; And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up." Or, the power, symbolized by this river, was subverted. In Joel i. 20. in finishing the descriptions of the day of the Lord, it is said, "For the rivers of water are dried up; and the fire hath devoured the pastures of the wilderness." This figure will be fulfilled upon antichristian nations, in the battle of that great day, introductory to the millennium.
58. What are symbolized by floods?
    Large collections of people, put in motion usually for wicked purposes: Ps. xciii. 3; "The floods have lifted up, O Lord, the floods have lifted up their waves." An overflowing flood denotes a victorious army, or a sweeping judgment: Nahum, i. 8; "But with an overflowing Hood he will make an utter end thereof i, e. of Nineveh.
59. What are symbolized by the floods poured out of the mouth of the dragon, to cause the church to be carried away with them; Rev. xii. 15?
    Multitudes of secret, mischevious agents, sent forth; of impositions and lies;--and of violent armies, and bloody measures, excited by the devil, and his prime agents of mischief, in the last days, with a view to break down the hedge about the church; and subvert the cause of Christ. [p.31]
60. What is denoted by the earth's helping the church, by opening her mouth, and swallowing up those floods; verse 16?
    Providential checks and restraints laid upon the enemies of the church: such as the failing of expeditions; jarring interests arising among themselves; some raised up to withstand their systems of mischief; and various judgments inflicted. So that the great agents of Satan, of infidelity and tyranny, shall be like an engine, which is "part of iron and part of clay;-- partly strong, and partly broken:" Dan. ii. 33, 41-43.
    The earth's opening her mouth may be in allusion to the manner, in which Korah and his company were destroyed; Numb. xvi. 32. They were literally swallowed up in the earth. And it is predicted of the vile agents of Satan, in the last days, (Jude 11 verse) that they shall perish in the gainsaying of Korah.
61. What is denoted by islands?
    Provinces, or parts of an empire; probably those that are the most stable: Rev. vi. 14; "And every mountain and island were moved out of their places." See chap. xvi. 20.
62. What are denoted by mountains and hills?
    Kingdoms, greater or less: Jer. iv. 24; "I beheld the mountains, and lo, they trembled; and all the hills moved lightly." And we read, "God toucheth the hills, and they smoke." God touches the nations in his anger, and they are, as it were on fire.
63. What is denoted by mountains being removed and cast into the midst of the sea?
    Fatal revolutions in kingdoms: Ps. xlvi. 2 ;--"Though the mountains be carried into the midst of the sea." Rev. xvi. 20; "and the mountains were not found." Also the surmounting of great difficulties by faith: Matt. xxi. 21; "If ye have faith, and doubt not,--If ye shall say unto this mountain, Be thou removed and cast into the sea, and it shall be done." Zech. iv. 7; "Who art thou, O great mountain? before Zerubbabel thou shall become a plain." Or every difficulty shall be made to give way before the people of God, under the Captain of their salvation.
64. What is to be understood by the mountains and hills being made low; and the vallies exalted, at the introduction of the Millennium; Isai. xl. 4? [p.32]
    It includes the removal, in behalf of the cause of Christ, of all national establishments, as well as of haughty individuals, that are hostile to that cause: And the gracious liberation and exaltation of the oppressed people of God. Ezek. xxi. 26; "Exalt him that is low; and abase him that is high." James, iv. 6; "God resisteth the proud; but giveth grace unto the humble."
65. What is denoted by the skipping of the mountains like rams, and of the hills like lambs, at the presence of the Lord; Ps. cxiv. 4. 6?
    It is an instructive and striking hyperbole, to represent the terrible majesty of God; that his presence and voice are enough to make the very mountains to skip and tremble. The mountains and the very earth do seem to skip and tremble at his thunder, when it strikes near us. And they no doubt did thus in the scene at Sinai. And the Symbolic mountains (the nations) may be said to skip and tremble at God's tremendous judgments: Heb. iii. 10; "The mountains saw thee, and they trembled; the overflowing of the water passed by: The deep uttered his voice, and lifted up his hands on high."
66. What is imported by the feet of the wicked stumbling upon the dark mountains?
    Their being involved in fatal calamities: Jer. xiii 16; " Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness." This seems to allude to the case of a person lost, and wandering upon a distant craggy mountain, in the night. He must move forward. He looks and longs for day. But instead of day it becomes gross darkness, and so remains. This similitude may emphatically denote eternal destruction.
67. What is signified by a burning mountain cast into the sea?
    A furious nation in arms falling upon the seat of another nation: Rev. viii. 8; "And the second angel sounded; and as it were a great mountain burning with fi e was cast into the sea." This was fulfilled in the Vandals taking and plundering Rome.
68. What is symbolized by fire? [p.32-p.33]
    Wrath or indignation, as it relates to the wicked: Isai. xxvi. 11; "The fire of thine enemies shall devour them." Luke xii. 49; "I am come to send fire on the earth." The gospel excites the fiery enmity of the carnal mind. And the cause of the wicked will be as it were burnt up by their own fire; Rev. xi. 18; "And the nations were angry, and thy wrath is come." Matt. iv. 1; "Behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and that day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." Fire symbolizes God, in his anger against the wicked: Heb. xii.29; "For our God is a consuming fire." [p.33]
69. What is symbolized by smoke?
    The presence and glory of God: Isai. iv. 5; "The Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night." Chap. vi. 4; where the prophet had a vision of Christ in his Temple above, among the emblems of glory, we read, "and the house was filled with smoke." As in Rev. xv. 8; "And the temple was filled with smoke from the glory of God, and from his power." These texts probably are an allusion to Exod. xix. 18; where Sinai was altogether on smoke when the Lord descended upon it.
    Smoke is also a symbol of the selfrighteous. In Isai. lxv. 5. those who say, stand by thyself, come not nigh unto me; I am holier than thou, are "a smoke in God's nose." Smoke is an emblem of fatal delusion. In Rev. ix. 2, the horrid imposture of Mohammed is symbolized by a smoke let out from the bottomless pit. And smoke denotes also the perpetual manifestation of the irretrievable destruction of the inveterate enemies of God. In Isai. xxxiv. 10. among the terrible things said of the destruction of Babylon, we find this; "The smoke thereof shall go up forever." In allusion to which passage, it is announced of all who worship the Roman beast, or have any affinity with him, that "the smoke of their torment ascendeth up forever and ever." And in chap. xix. 3. it is said of the Papal harlot, "And her smoke rose up forever and ever." (For an explanation of this latter text, see Isai. lxvi. 23. 24.)
70. What is denoted by the sea, and the rivers and fountains being turned to blood? [p.34]
    Terrible wars and judgments in the seat, and in the more remote kingdoms or provinces of an empire. See Rev. xvi. 3, 4;-- the second and third vials executed on Rome and Italy, and on the nations of the papal communions.
71. What is denoted by an earthquake in symbolic language?
    Great and sudden political convulsion. In Isai. xxix. 6. God threatens to visit his enemies with thunder, and earthquake, and great noise, with storm and tempest, and flame of devouring fire. In Rev. xi. 13. 19. and xvi. 18. the terrible judgments of the last days are predicted under various similitudes; and among the rest by most terrible earthquakes.
72. When parts of the globe are applied to spiritual things, what do they import? What does water in that case denote?
    The abundant grace of the gospel: Isai. Iv. 1; "Ho every one that thirsteth, come ye to the waters." "If any man thirst let him come unto me, and drink." But waters sometimes import trials: Isai. xliii. 2; "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee." Ps. lxix. 1 2; "The waters are come into my soul:--I am come into deep waters, where the floods overflow me."
73. What is symbolized by a fountain?
    Christ, and the provisions of his salvation: Zech xiii. 1; "In that day there shall be a fountain opened for sin and for uncleanness." Rev. xxi. 6; "I will give unto him, that is athirst of the fountain of the water of life freely." See Ps. xxxvi. 9. Jer. ii. 13.
74. What is symbolized by a river?
    The covenant of grace; the glorious grace of the gospel. See in Ezek. xlvii. 5-12. a rich description of the river of gospel grace, issuing from the threshold of the house of God; becoming deep and vast; rolling its waters through the east; till it reaches and heals the great sea. This will be fulfiled in the Millennium, when the mass of the eastern nation will be healed by the waters of life. In allusion to this emblem, is the description of the pure river of the water of life, in Rev. xxii. 1. proceeding out of the throne of God and the Lamb. [p.35]
75. What is symbolized by a net?
    Several things: Serpentine mischief, planned by the wicked: Ps. ix 15; "In the net, which they hid is their own foot taken." See Prov. xii. 12, Hab. i. 13-17. Deep afflictions upon the righteous: Job. xix. 6; "God hath overthrown me, and hath compassed me with his net." And it denotes the means of gospel salvation: Christ says, "the kingdom of heaven is like unto a net cast into the sea." And to his apostles and gospel ministers he says, " I will make you fishers of men." Their net then, is the gospel;--the means of salvation. It is believed, that the great draught of fishes caught by the apostles when they let down their net on the other side of his ship, at the direction of Christ, and after they had toiled all night, and caught nothing, was a lively emblem of the great success the apostles should have, in their propagation of the gospel. See John xxi. 3-8; with Matt. iv. 19. Preaching and the ministerial labors for the salvation of men, in the last days, is thus expressed in Ezek. xlvii. 10; (where the glorious grace of the gospel is symbolized by a river;) "And it shall come to pass, that fishers shall stand upon it, from Engedi, even unto Eneglaim; they shall be a place to spread forth nets; their fish shall be, according to their kinds, as the fish of the great sea, exceeding many."
76. What is denoted by streams from the river of the gospel?
    All the particular blessings of the covenant of grace: Ps. xlvi. 4; "There is a river, the streams whereof shall make glad the city of God." Isai. xxxiii 21; "But there the glorious Lord will be unto us a place of broad rivers and streams." Chap. xii. 18; "I will open rivers in high places, and fountains in the midst of valleys: I will make the wilderness a pool of water, and the dry land springs of water." See also chap. xxxv 6, 7. lxvi. 12. xxxii. 2.
77. Who are denoted by the miry and marshy places by the sides of this river?
    Hardened reprobates: Ezek. xlvii. 11; "But the miry places thereof, and the marshy places thereof shall not be healed: they shall be given to salt." i. e. There shall be hardened despisers given to eternal reprobation, even under the choicest blessings of gospel grace. [p.36]
78. What is denoted by still waters?
    The blessings of divine grace enjoyed in peace: Ps. xxiii. 2; "He leadeth me beside the still waters." Isai viii. 6; "Forasmuch as this people refuseth the waters of Shiloah, that go softly."
79. What is signified by the sea of glass, Rev. iv, 6?
    Perhaps the eternal purity and stability of the heavenly state in opposition to the tumultuous state of things in this life:--As a sea of glass, clear as crystal, is perfectly pure and fixed; in opposition to the natural sea, which is tumultuous, and casts up mire and dirt; and is an emblem of this world, and of the wicked: See Isai. lvii. 20, 21 Luke xxi. 25.
    If the sea of glass have any relation to the state of the church militant, Rev. xv. 2. it probably imports the purity and stability of the christian faith, which purifies the heart, and overcomes the world; in opposition to the defiling and tumultuous state of many depraved passions.
80. What (in relation to good people) is symbolized by fire?
    Salutary trials for purification: Mal. iii. 2, 3;--"He is like a refiner's fire, and like fuller's soap: And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness." Isai. xlviii. 10; "I have chosen thee in the furnace of affliction." Zech. xiii. 9; "I will bring the third part through the fire, and will refine them as silver, and will try them as gold is tried. They shall call on my name, and I will hear them; and will say, it is my people; end they shall say, The Lord is my God."
81. What spiritually, is denoted by a mountain?
    The church, or kingdom of Christ on earth: Isai. ii. 2; "And it shall come to pass! in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and exalted above the hills, and all nations shall flow unto it." i. e. The church shall be exalted above all worldly kingdoms. Christ's mountain shall rise above all the mountains of this world.
82. What is denoted by hills? [p.36-p.37]
    Heaven: Ps. cxxi. 1; "I will lift up mine eyes unto the hills, from whence cometh my help." Gen. xlix. 26;--"unto the utmost bound of the everlasting hills." [p.37]
83. Who is symbolized by a rock?
    God, and Christ: Ps. lxxviii. 35; "God was their rock." 1 Cor. x. 4; "They drank of that spiritual rock, which followed them; and that rock was Christ." God is frequently called a rock.
84. What is imported by a shadow?
    The divine protection; and the blessings of ordinances: Isai. xxxii. 2; Christ is "as the shadow of a great rock in a weary land." Ps. xci. 1; "He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty." Song ii. 3; "I sat down under his shadow with great delight, and his fruit was sweet to my taste."
    To the wicked, a shadow is an emblem of the vanity of their days, and of the tokens of their approaching ruin: Eccle. viii. 13 ; "But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God." Jer. vi. 4; "Woe unto us! for the day goeth away; for the shadows of the evening are stretched out." i. e. The tokens of our approaching ruin are manifest; as long shadows indicate the setting of the sun, and the approach of night. A shadow also is the same as a type: See Col. ii. 17. Heb. viii. 5. x. 1.
85. What is symbolized by a stone?
    The carnal heart: Ezek. xxxvi. 26; "I will take away the stony heart out of your flesh; and I will give you an heart of flesh."
86. What are symbolized by precious stones?
    The blessings of the millennial church: Isai. liv. 12; "I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones." Rev. xxi. 19; "And the foundations of the wall of the city were garnished with all manner of precious stones." A detail of them there follows.
87. Who is denoted by the "head of the corner;" meaning the "chief corner stone?"
    Jesus Christ: Ps. cxviii. 22; "The stone, which the builders refused, is become the head stone of the corner." See also Isai. xxviii. 16 Eph. ii. 90. Pet. ii. 6, 7, 8. [p.38]
88. What is meant by the white stone, with a new name upon it, to be given to those, who overcome; Rev. ii. 17?
    The white stone imports justification; in allusion to the custom of some of the ancients, in trying a person indicted for a high crime. Those, who were set to judge, gave their verdict for his condemnation, by casting a black stone; and for his justification, by casting a white one. Christ will justify and glorify him, that overcometh, here, and publicly hereafter. The new name in this stone is an addition to the symbol, and probably imports the special privilege of the children of God. "They shall be my sons and daughters, saith the Lord Almighty." This is indeed a new name, which none, knows, but he who receives it. "Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God? Therefore the world knoweth us not." This Spirit of adoption, which cries, "Abba Father," is a "joy, which the stranger intermeddleth not with." In this life the Spirit himself witnesseth with their spirits, that they are the children of God. They are thus "sealed with the holy Spirit of promise." And their future reward will be most glorious.

Vegetable Creation.

89. The vegetable creation furnishes a variety of symbols. What is denoted by an olive tree?
    The state and privileges of the visible church. In Rom. xi. 17. the Jews are represented as broken off from the true olive tree; and the Gentiles grafted into it. And the Jews, he proceeds to inform, shall be grafted again into this their own olive tree. See Hosea, xiv. 5, 7. Zeck. iv. 12-14. Ps. lii. 8 cxxviii. 3.
90. What is signified by the wild olive tree?
    Heathenism: In Rom. xi 24. the church there addressed are said to have been taken out of the wild olive tree; or from heathenism.
91. What is symbolized by a vineyard?
    The visible church, in her spiritual privileges. See Isai. v. 1-7. relative to the vineyard of the Well-beloved of the church, in a very fruitful hill. And see the same allegory pursued, in the parable of the vineyard, Matt. xxi 33-41. The church is God's vineyard, into which he sends laborers: See Matt. xx. 1-7. [p.39]
92. What is denoted by a garden?
    The same as by a vineyard, just noted: Song, iv. 12; A garden enclosed is my sister, my spouse." Chap; vi. 2; "My Beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies." Chap. v. 1; "I am come into my garden, my sister, my spouse." Chap. viii. 13; "Thou that dwellest in the gardens, the companions hearken to thy voice; cause me to hear it." See Isai. li. 3. lviii. 11. lxi. 11. Jer. xxxi. 12.
93. Who is denoted by a vine?
    Jesus Christ: John xv. 1; "I am the true vine; and my Father is the husbandman." It also denotes the people of God: Ps. lxxx. 8; "thou hast brought a vine out of Egypt." Verse 14; "Behold and visit this vine." Isai. v. 2.
94. Who are denoted by branches in this vine?
    Visible Christians: John xv. 5; "I am the vine; ye are the branches."
95. Who are denoted by fruitless branches of the vine?
    Hypocrites, in Christ only by profession, or privilege: John, xv. 2. 6; "Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit,
    If a man abide not in me, he is cast forth as a branch, and is withered: and men gather them, and cast them into the fire, and they are burned."
96. Who are denotes by an empty vine?
    Hypocrites: Hosea, x. 1; "Israel is an empty vine, he bringeth forth fruit unto himself:" The barren vine denotes also all the wicked, in their worthlessness. See Ezek. xv. 2-6; where Israel is compared to a worthless vine, that is not fit for timber, nor to make pins, on which to hang any vessel: It is fit only for fuel. A solemn passage for Gospel despisers!
97. Who are denoted by a fruitless figtree? [p.39-p.40]
    Hypocrites and sinners. See the parable of the figtree; Luke xiii. 6-9. It is placed advantageously for bearing fruit. But it bears none. It cumbers the ground. Justice says, Cut it down. Mercy pleads, that it may be spared one year longer; and consents, that if it continue unfruitful, it must be cut down. See also Matt. xxi. 19; where the fruitless figtree is cursed, and withers. [p.40]
98. What is denoted by a forest?
    A city full of inhabitants. In Isai. xxxiii. 15. of the Millennium it is said, "The wilderness shall become a fruitful field; and the fruitful field shall be counted for a forest:" As in chap. lx. 22; "A little one shall become a thousand; and a small one a strong nation."
99. Who are symbolized by wheat?
    All, who hold out in faith and well doing to the end: Matt. iii. 12; "Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner." Wheat denotes also the word of God: l Jer. xxiii. 28; "The prophet that hath a dream, let him tell a dream: and he that hath my word, let him speak my word faithfully: what is the chaff to the wheat, saith the Lord?"
100. What is denoted by chaff?
     In the passage now rehearsed, it denotes false doctrine. It also denotes the wicked: Matt. iii. 12; "But he will burn up the chaff with unquenchable fire." And it denotes their wicked works: Isai. xxxiii. 11; "Ye shall conceive chaff, and bring forth stubble; your breath as fire shall devour you." This figure is nearly allied to that of their "treasuring up to themselves wrath against the day of wrath,"--Bringing forth chaff for their own burnings.
101. Who are denoted by wheat growing in the field, and tares?
     The children of grace, during their probation here; in distinction from hypocrites and sinners, who are denoted by tares: See parable; Matt. xiii. 24-30.
102. Who are symbolized by briers and thorns?
     Persecutors and oppressors: Ezek. ii. 6; "Be not afraid of them, though briers and thorns be with thee." Micah, vii. 4; "The best of them is as a brier, and the most upright is sharper than a thorn hedge." See David's description of the infidels of the last days; 2 Sam. xxiii. 6. They are men of Beliel; can no more be managed than thorns; must be bruised down with iron; and utterly burned with fire in the same place.
103. Who are represented by nettles, and brambles? [p.41]
     Base ungodly men. In Judges ix. 15. the ambitious, treacherous and bloody Abimelech is represented by the worthless bramble, thinking to reign over the trees. And it was threatened to Israel, Hosea, ix. 6; "The pleasant places for their silver, nettles shall possess them; thorns shall be in their tabernacles." Or wicked men should oppress and destroy them.
104. Who is denoted by the apple tree?
     Jesus Christ: Song, ii. 3; "As the apple tree among the trees of the wood, so is my Beloved among the sons." Chap. viii. s; "I raised thee up under the apple tree."
105. Who is symbolized by a branch?
     Jesus Christ: Zech. iii. 8; "I will bring forth my servant the Branch." Isai. xi. 1; "And there shall come forth a rod out of the stem of Jesse; and a branch shall grow out of his roots." The description of this branch, which follows, applies wholly and only to Christ.
106. Who is denoted by a root?
     Jesus Christ: Rev. xxii. 16; "I am the root and offspring of David; the bright and morning star." Various things are also denoted by a root.--Grace in the heart: Math. xiii. 6; "Because they had no root in themselves, they withered away." Job, xix. 28; "Why persecute we him, seeing the root of the matter is in him ?"--The occasion of a thing: 1 Tim. vi. 10; "For the love of money is the root of all evil."
107. Of what is the palm (branch) an emblem?
     Of victory; as an olive branch is of peace: In Rev. vii. 9. we read of the great multitude, which no man could number, of all nations, standing before the throne--and palms (i. e. branches of the palm tree, as symbols of their victory) in their hands.
108. What is denoted by spices? [p.41-p.42]
     The Christian graces: Song iv. 16; "Awake, O north wind, and come thou south; blow upon my garden, that the spices thereof may flow out." In chap. iii. 6. the church, coming out of the wilderness, is "perfumed with myrrh and frankincense." Ps. xiv. 8; " All thy clothes smell of myrrh, aloes and cassia." Or, thy graces are the perfumed ornaments of the soul. The members of the church are denoted by an orchard of spices, Song iv. 13. 14; "Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, and saffron, calamus, and cinnamon, with all trees of frankincense, myrrh and aloes, with all the chief spices." The holy oil was compounded with various of these spices, being made of oil olive, sweet cinnamon, calamus, cassia, and pure myrrh. Exod. xxx. 23-25. This circumstance probably led the way, that the children of God should be represented by those plants, and their graces by those spices. [p.42]
109. What was denoted by the holy oil?
     The gift of the Holy Ghost. Accordingly Christ, when he was set apart to his high priest's office, and was baptized, received the Holy Ghost in the emblem of a dove, instead of the anointing, which followed the washing with water, in the induction of the Jewish high priests into office. Exod. xl. 13. The Saviour is hence called the Anointed, as the word Christ signifies; because he was anointed with the Holy Ghost and with power; having had the Spirit without measure. The holy oil was a symbol of grace, love and gladness. We hence read of the "oil of gladness;" of "the oil of joy; and that holy love is "like the ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garment." "Thou anointest my head with oil; my cup runneth over." Kings and priests were designated to office, (as types of Christ, the true Anointed,) by the holy oil. The utensils of the temple were dedicated to God, by the anointing of the holy oil; Exod. xl. 9: a type of the holy unction, possessed by all the true members of God's spiritual temple; 1 John ii. 20. 27.
110. What was denoted by common oil in the lamp?
     Grace in the heart. See the parable of the virgins; Matt. xxv. 1-13. The lamp there denotes the profession of religion. The lamp without the oil, denotes graceless profession. And the lamp with the oil, a profession with grace in the heart.
111. What was symbolized by the rod of an almond tree showed to the prophet, Jer. i. 11?
     the great speed with which God would execute the judgments, then to be announced: As the almond tree was the first tree to blossom in the spring; so it was an emblem of the speed of an event.
112. What is symbolized by trees and green grass; or pastures? [p.43]
     When secular concerns are the subject, trees denote the inhabitants of a nation or empire; and green grass their privileges and tranquillity: Rev. viii. 7; "And the first angel sounded; and there followed hail and fire mingled with blood, and the, were cast upon the earth; and the third part of trees was burnt up; and all green grass was burnt up." i. e. The terrible northern invasions miserably destroyed the people of the Roman empire; and the tranquil enjoyment of their temporal blessings was utterly subverted: As Joel, i. 19; "O Lord, to thee will I cry; for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field." As furious fires in the woods destroy trees; so fiery judgments destroy men. And such judgments destroy their pastures or worldly blessings.
     When spiritual things are the subject, trees denote the saints; and green grass, or pastures, their spiritual privileges. In Ezek. xlvii. 12 the trees beside the river of gospel grace, whose leaves and fruit shall not fail, mean the righteous. Isai. lv. 12; "All the trees of the field shall clap their hands." Ps. xxiii. 2; "Thou makest me to lie down in green pastures." See Isai. xxxv. 7.
113. What is resembled by the heath in the desert?
     The wicked who receive no benefit from the gospel: Jer. xvii. 6. "For he shall be like the heath in the desert, that shall not see when good cometh." Or, the man who trusteth in man, who maketh flesh his arm, and his heart departeth from the Lord, is like that worthless shrub in the wilderness, which never vegetates in the spring; but appears dead, when other trees around are blooming with verdure. The heath denotes also retirement: Jer xlviii. 6; "Flee, save your lives: and be like the heath in the wilderness." This allusion to the heath refers not to its nature, or worthlessness; as when it is made a similitude of the wicked; but to its retired situation. God's people sometimes are obliged thus to retire. See Matt. xxiv. 16, 17 Rev. xii 14. xi. 7.
114. Are various other trees often used to symbolize the different characters and conduct of men? [p.43-p.44]
     They are. The ancient enemies of God's people (as the king of Assyria, and of Babylon) are represented as fellers, or cutters and destroyers of the forests; coming up against the cedars of Lebanon, and against the firtrees, and the forests of Carmel, to lay all waste before them. And those trees, in the mountains of Israel, are noted as rejoicing, when those invaders fell. See Isai. xiv. 8; and xxxvii. 21-24. Those trees represented the Jews; and the oppressed nations, marked out for a prey; and triumphing in the overthrow of their tyrants. See also Ezek. xxxi. where we have a sublime instance of this kind of language. [p.44]
115. What is imported by God's planting in the wilderness the cedar, the myrtle and the oil tree; and setting in the desert other kinds of trees, of different natures, together; that they may see and know, and understand together, that God has done this: Isai. xli. 19.
     These things denote the propagation of christianity through pagan lands: or the bringing of the different heathen nations to the knowledge and obedience of the Christian faith.-- The same that is predicted, Isai lv. 12, 13; "For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing; and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir tree; and instead of the brier shall come up the myrtle tree; and it shall be to the Lord for a name, and for an everlasting sign, that shall not be cut off." Or, the church shall prevail; Kingdoms shall how before it; all men shall rejoice in it; and instead of heathen, shall be pious christians: instead of the abominable, as before, shall be the penitent and the holy: and this shall prevail through the world: and continue through the Millennium.

Symbols From a City.

116. A city furnishes a source of symbols. What is denoted by a city?
     Several systems, bad and good; as Popery, Antichrist, the Church, and future glory. In Rev. xvii. 18. Popery is "that city that reigneth over the kings of the earth." In Rev. xvi. 19. the last antichristian empire is "the great city divided into three parts." Often the church is represented as the "City of God:" Ps. lxxxvii 3. And heaven, Rev. xxi. and xxii. is the New Jerusalem. [p.45]
117. By what names are these cities known?
     Popery, while predominant, was called Babylon; Rev. xvii. s; Mystery Babylon the great." When the antichristian empire arose, this took the name of Babylon. Rev. xvi. 19: And great Babylon came into remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath." And by other names of cities, or people hostile to the church of God, those enemies under the gospel are designated; as Nineveh, Damascus, Edom; Bozrah, and Sier. And the church, the city of God, is called Zion, and Jerusalem. (See Isai. i. 27; Zack. ii. 7; Gal iv. 26; Isai. lii. 9.) One name of this city of God is given, Ezek. xlviii. 35; "And the name of the city from that day shall be, The Lord is there."
118. What is denoted by a street, in those hostile cities?
     A most public situation. In Rev. xi. 8. the dead bodies of the witnesses lie in the street of the great city, called Sodom and Egypt. Or, their calamities are most publickly exposed, in the antichristian empire, as of great notoriety, and a great occasion of Joy.
119. What are we to understand by the merchants of the Papal city; and their merchandise?
     By these merchants, we probably may understand, the Jesuits, monks, and the most active agents in the work of Papal delusion. Rev. xviii. 11; "And the merchants of the earth shall weep and mourn over her; for no man buyeth her merchandise any more."
     By their merchandise we probably are to understand, their traffic in the arts of delusion, and ruin of the souls of men. See Rev. xviii. 23.
120. Who are denoted by citizens of Zion, the city of God?
     The new born; called "holy brethren, partakers of the heavenly calling." Ps. lxxxvii. 5, 6; "And of Zion it shall be said, This and that man was born in her; and the Highest himself shall establish her. The Lord shall count, when he writeth up the people, that this man was born there."
121. What is the merchandise of the citizens of Zion? [p.45-p.46]
     Evangelical truth, wisdom and heavenly instruction: Prov. xxiii. 23; "Buy the truth and sell it not; also wisdom and instruction, and understanding." Rev iii. 1-8; "I counsel thee lo buy of me gold tried in the fire, that thou mayest be rich, and white raiment that thou mayest be clothed--and anoint thine eyes with eye-salve, that thou mayest see." Prov. viii 9. "My fruit is better than gold; and my revenue than choice silver." Isai. xxiii. 18; "And her merchandise shall be shall be holiness to the Lord;--her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing." Isai. lv. 1;--"Come ye, buy, and eat; yea come, buy wine and milk without money and without price." [p.46]
122. What is figuratively expressed by price?
     A rich opportunity to secure a great good: Prov. xvii. 16; "Wherefore is there a price in the hands of a fool to get wisdom, seeing he hath no heart to it;" An opportunity to secure eternal salvation, without money and without price, may well be represented as a price indeed! And by this figure is denoted Christ's infinite atonement: 1 Cor. vi. 20; "For ye are bought with a price." As the atonement was an event essential to fallen man's obtaining salvation, so it is strikingly represented as a price paid for our salvation. 1 Pet. i. 18 ;--"We know that ye were not redeemed with corruptible things, as silver and gold-- but with the precious blood of Christ."

Symbols From a City in Arms.

123. Who are denoted by Soldiers?
     Soldiers from the above hostile cities, are papists, infidels, and all the perverse, under the direction of the wicked one, operating against the church. And soldiers in Zion are Christ, and his people: Rev. xii. 7; "And there was war in heaven; (i. e. in the nominal church) Michael and his angels fought against the dragon; and the dragon fought, and his angels." And in Rev. xix. 11--to end, is a description of the war between Christ and the infidel empire of the last days.
124. Christians then, are soldiers. What further is said of their Leader? And of their following him? [p.46-p.47]
     In Heb. ii. 10. he is called "The Captain of their salvation." In Joshua, v. 14, he says, "As Captain of the host of the Lord am I now come." Exod. xxxii 26; "Who is on the Lord's side ? Let him come unto me." Judges, v. 23; "Curse ye Meroz, (said the angel of the Lord;) curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty." [p.47]
125. What is represented by the Christian armor?
     The Christian graces and privileges. This armor we find described in Eph. vi. 11-18;--the girdle of truth; the breastplate of righteousness; the sandals of the gospel; the shield of faith; the helmet of salvation; the sword of the Spirit, which is the word of God; and the whole is girded on with "all prayer and supplication."
126. What is denoted by the fighting of Christian soldiers?
     Their persevering in holy obedience to God, against all opposition, from the wicked world, their own hearts or the devil. Subduing their vile inclinations. And reproving the wicked world, by holy words and deeds: 1 Tim. vi. 12; "Fight the good fight of faith." 1 Cor. ix. 26; "So fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection." 1 Cor. xvi. 13; "Watch ye, stand fast in the faith, quit ye like men, be strong." Eph. vi. 12; For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this work, against spiritual wickedness in high places." Matt. xi. 12; "The kingdom of heaven suffereth violence; and the violent take it by force." See Prov. xxviii. 4.
127. What is symbolized by a bow and arrow in the hands of the Most high? [p.47-p.48]
     Instruments of judgment to destroy; as wars. pestilence, famine, or any other fatal judgments: Ps. vii. 11-13; "God is angry with the wicked every day. If he turn not, he will whet his sword; he hath bent his bow and made it ready. He hath prepared for him the instruments of death; he ordaineth his arrows against the persecutors." Ps. xxi. 12; " There shalt thou make them (thine enemies) turn their back, when thou shalt make ready thine arrows against the face of them." God is represented as a "man of war;" and armed, according to the armor of ancient soldiers, against the enemies of the church. Oft he lets fly his arrows of death; and sweeps multitudes into destruction. Christ, Rev. vi. 4. rode forth, in the first propagation of the gospel, with his bow, and crown, conquering and to conquer. The bow here was an emblem of victorious grace, in mercifully subduing people to himself, in allusion to Ps. xiv. 3-5. In this latter passage it is added; "Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee." Arrows here some sup~ pose to be arrows of conviction, preparatory to salvation. But the bow and arrows of Jehovah usually symbolize fatal judgments upon the wicked: Hab. iii. 9; "Thy bow was made quite naked." Deut. xxxii. 40-42; "If I lift my hand to heaven, and say, I live forever; if I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me: I will make mine arrows drunk with blood; and my sword shall devour flesh." [p.48]
128. What is the indication of God's laughing at the wicked?
     His despising the rage and opposition of his enemies, as impotent and vain; and his infallible purpose to confound and destroy them: Ps. ii. 4, 5; "He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure." Ps. xxxvii. 12, 13; "The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him; for he seeth that his clay is coming." This figure is striking, and alarming, against the wicked; who, God says, "shall be turned down to hell, with all the nations, that forget God."
129. What is denoted by fleeing from the wrath to come. Matt. iii. 7; and flying for refuge, to lay hold on the hope set before us; Heb. vi. 18?
     A fervent exercising of faith in Christ, under a full conviction of our desert of the wrath of God: expressed in allusion to the ancient Israelite flying to the city of refuge, from the avenger of blood. Numb. xxxv. 13-28. The city of refuge was a type of Christ. And fleeing to the former was a type of fleeing by faith to the latter.
130. Who are denoted by Zion's watchmen? [p.48-p.49]
     The ministers of God's word: Ezek. iii. 17; "Son of man, I have made thee a watchman unto the house of Israel; therefore hear the word at my mouth, and give them warning from me." In Ezek. xxxiii. 1-9. God compares the prophet to a watchman, selected by a people besieged, and set as their sentinel, to blow the trumpet, when the enemy are approaching. See also chap. iii. 18, 19. Acts, xx. 26, 27. [p.49]
131. What is represented by the watchman's trumpet?
     The word of God: Joel ii. 1, "Blow ye the trumpet in Zion; sound an alarm in my holy mountain." Isai. lxii. 6; "I have set watchmen upon thy walls, O Jerusalem, who will never hold their peace, day nor night." In Ezek. xxxiii. 7. God applies the blowing of the watchmen's trumpet, in the preceding verses, thus, "Therefore thou shalt hear the word at my mouth, and warn them from me " Isai. xxvii. 13;--"In that day the great trumpet shall be blown." Matt. xxiv. 31; "And he shall send his angels (or messengers) with a great sound of a trumpet, and they shall gather together his elect from the four winds."
132. What is denoted by a trumpet blown by an Angel from heaven? And by a trumpet blown by Christ?
     A trumpet blown by an Angel denotes a new series of divine judgments. The blowing of seven such trumpets, in the Revelation, are symbols of the commencements of seven distinct series of judgments on the enemies of God. See Rev. viii. 7-13. x 7. xi. 15-19. And a trumpet blown by Christ denotes the introduction of the last judgment: 1 Cor. xv. 52; "In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." 1 Thes. iv. 16; "For the Lord himself shall descend from heaven, with a shout, with the voice of the Archangel, and with the trump of God."
133. What are denoted by the walls of the city of God?
     The presence and protecting power of the Almighty: Isai. xxvi. 1; "We have a strong city: Salvation will God appoint for walls and bulwarks." chap lx. 18; "Thou shalt call thy walls salvation, and thy gates praise." Zech. ii. 5; "I will be unto her a wall of fire round about." [p.50]
134. Who are the guards of the people of God?
     Angels of heaven: Ps. xxxiv. 7; "The angel of the Lord encampeth round about them that fear him, and delivereth them." Heb. i. 14; "Are they not all ministering Spirits, sent forth to minister to them, who shall be heirs of Salvation?" In 2 Kings, vi. 17, "The mountain was full of horses and chariots of fire round about Elisha." And God himself is the guard of his people: Zech. ix. 8. "And I will encamp about mine house, because of the army, because of him that passeth by, and because of him that returneth." Isai. xxvii. 3; "I the Lord do keep it, (the church) lest any hurt it I will keep it night and day."
135. What are denoted by the tower, refuge and chambers, of the people of God?
     The divine Attributes: Prov. xviii. 10; "The name of the Lord is a strong tower: the righteous runneth into it, and is safe." Isai. xxvi. 20; "Come, my people, enter thou into thy chambers, and shut thy door about thee; hide thyself as it were for a little moment until the indignation be overpass." Ps. xlvi. 1; " God is our refuge and strength; a very present help in trouble." The most high is frequently represented by such emblems.
136. What are denoted by the wells of the city of God ?
     The ordinances of grace; and the spirit of grace in the soul: Isai. xii. 3; "With joy shall he draw water out of the wells of salvation." John iv. 14; "The water that I shall give him, shall be in him a well of water springing up into everlasting life."

Symbols From a Temple.

137. What is symbolized by a temple?
     The residing tokens of the divine presence; heaven: Ps. xi. 4; "The Lord is in his holy temple." See also Rev xi. 19.-- The body of Christ: John, ii. 19, 21; "Destroy this temple; and in three days I will raise it up:--But he spake of the temple of his body."--Also the church. 2 Cor. vi. 16; "Ye are the temple of the living God." See also 1 Cor. iii. 16, 17. [p.50-p.51]
138. What is symbolized by the outer court of the temple's being left unmeasured, and being given to the Gentiles, to be trodden under foot, forty and two months; Rev. xi. 1, 2? [p.51]
     The Papal apostasy; that their system does not accord with God's word; but is real Gentilism, under the Christian name. This is a striking representation of a system of false religion under the Christian name. Every such system is a virtual treading of the holy city of God under foot.
139. What is symbolized by a candlestick?
     The church of Christ. The candlestick in the temple of old, Exod. xxv. 31-40 all agree, was an emblem of the church. Its consisting of a principal shaft, and six branches, making seven, upon one base, denotes the unity of the different churches of Christ: Rev. 1. 20; "The seven candlesticks (or seven branches in one candlestick) are the seven churches." See also Zech. iv 2.
140. What is denoted by the light, called a star, in each candlestick?
     The pastor of the church. Rev. i. 20; "The seven stars are the angels (meaning the pastors) of the seven churches." Chap. ii. 1; "These things saith he, who holdeth the seven stars in his right hand; and walketh in the midst of his seven golden candlesticks."
141. What was denoted by the knops and flowers, of which each branch in the candlestick was composed: Exod. xxv. 33?
     They are supposed to denote the holy fruits, and holy profession, of the true members of the church: The same that were denoted by the golden bells and pomegranates on the hem of the high priest's robe. Exod. xxviii. 33, 34. The gospel demands a holy profession, and Christian fruit. See Rom. x, 10; and Matt. v. 15. 10.

Symbols From a Way.

142. What is symbolized by a way, meaning a path?
     Jesus Christ: John, xiv. 6; "I am the way, and the truth, and the life; no man cometh to the Father, but by me." A way denotes also man's conversation, or course of life: Prov. xvi. 24; "A man's heart deviseth his way; but the Lord directeth his steps " Chap. v. 21; "The ways of man are before the eyes of the Lord." [p.52]
143. What is denoted by a highway?
     The revealed system of gospel salvation: Isai. xxxv. 8; "And an high way shall be there, and a way, and it shall be called the way of holiness: the unclean shall not pass over it; but it shall be for those; (the converts of that day) the way fairing man, though a fool, (or a weak but gracious person) shall not err therein." Chap. xlix. 11; "And I will make all my mountains a way; and my high ways shall be exalted." See chap. xxxiii. 8. Prov. xvi. 17.
144. What is represented by working upon the high way?
     Reformation, and promoting the cause of God: Isai. lvii. 14; "Cast ye up, cast ye up; prepare the way; take up the stumbling blocks out of the way of my people." Chap. xl. 3, 4; "Prepare ye the way of the Lord; make strait in the desert an high way for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made strait, and the rough places plain." Chap. lxii. 10; "Go through, go through the gates; prepare ye the way of the people; cast up, cast up the high way; gather out the stones; lift up a standard for the people." See also Jer. xxxi. 21.
145. What do we find represented by steps in walking?
     The particular acts of a man's life: Ps. xxxvii. 23; "The steps of a good men are ordered by the lord, and he delighteth in his way." Prov. v. 5; (of the harlot;) "Her feet go down to death; and her steps take hold on hell."
146. What is symbolized by falling as a body falls to the ground?
     Sinning notoriously: Prov. xxiv. 16; "A just man falleth seven times, and riseth up again; but the wicked shall fall into mischief." See Ps. xxxvii. 24. It also denotes the destruction of the wicked: Prov. x. 8; " A prating fool shall fall." Ps. xci 7; "A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh unto thee: Ps. xxxv. 8; "Into that very destruction let him fall."
147. What are symbolized by stumbling blocks? [p.52-p.53]
     Offenders, offences, and temptations: In Zeph. i. 3. God says he will consume the stumbling blocks with the wicked. In Ezek. vii. 19. their silver and their gold were the stumbling block of their iniquity. In chap. xiv. 3, 4. some, who inquired of the prophet, yet put the stumbling block of their iniquity before their face; hence God abhorred them. In Rev, ii. 14. it is noted, that Balaam taught Balak to cast a stumbling block before the children of Israel, in tempting them to idolatry and lewdness. Paul says, 1 Cor. viii. 9; "But take heel lest by any means this liberty of yours become a stumbling block to them that are weak." And Rom. xiv. 13; "that no man put a stumbling block, or an occasion to fall, in his brother's way:" See Heb. xii. 13. [p.53]
148. What is denoted by a race?
     The faithful Christian life; expressed in allusion to the old Grecian games. For those games, the racers prepared themselves, by temperance, throwing off all cumbrous garments, and by various things. They were surrounded by a cloud of witnesses, in their amphitheatres. A number ran; but one received the prize; which was a crown of garlands; or wreath of leaves and flowers; deemed very honourable. In allusion to this game, Paul says, 1 Cor. ix. 24-27; "Know ye not that they, who run in a race, run all; but one receiveth the prize? So run (i. e. ye Christians in your race) that ye may obtain. And every man that striveth for the mastery is temperate in all things. (i. e. even the Grecian gamester thus prepared himself.) Now they do it to obtain a corruptible crown, (i. e. a crown of garlands) but we an incorruptible. I therefore so run not as uncertainly: So fight I, not as one that beateth the air. But I keep under my body and bring it into subjection." Heb. xii. 1; "Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin, which doth so easily beset us; and let us run with patience the race, that is set before us."

The Human Body, Its Ornaments and Sustenance.

149. Who are symbolized by the human body, and its head and members? [p.53-p.54]
     By the body is symbolized the church: Col. i. 24.--"For his body's sake, which is the church "The members of the human body symbolize Christians, as individuals: l Cor. xii. 27; "Now ye are the body of Christ, & members in particular." Verse 20; "There are many members, yet but one body." See verse 12-27. Eph. iv. 15, 16. 25. and v. 30. Rom. xii. 4, 5. The head symbolizes Jesus Christ, as the Leader of his people: Col. i. 18; "And he is the Head of the body, the church." By a head is symbolized also the beginning of a river; and the top of a thing; See Gen. ii. 10. Isai. xxviii. 4. Also civil rulers; See Isaiah, i. 5. Micah, iii. 1. 9. 11. [p.54]
150. What is symbolized by the clothing and ornaments of the body?
     The Christian graces and virtues, adorning the soul, and interesting it in the righteousness of Christ: Rev. xvi. 15; "Blessed is he that watcheth, and keepeth his garments; lest he walk naked, and they see his shame." Ps. xiv. 13; "The king's daughter is all glorious within; her clothing is of wrought gold. She shall be brought unto the king in raiment of needle work." Rev. xix. 8; "And to her was granted, that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints." Here is the wedding garment spoken of, Matt. xxii. 12;--The white raiment bought of Christ, Rev. iii. 18. The apostle, 1 Pet. iii. 4. speaks of it; "Whose adorning let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which in the sight of God is of great price."
151. What was symbolized by the veil on the face of Moses, when he descended from the mount, and his face shone, and he covered it with a veil; Exodus, xxxiv. 29--to the end?
     The blindness and unbelief of Israel; 2 Cor. iii. 13-16; "Moses put a veil upon his face, that the children of Israel could not stedfastly look to the end of that which is abolished. But their minds were blinded; For until this day remaineth the same veil untaken away, in the reading of the old testament; which veil is done away in Christ. But even unto this day, when Moses is read, the veil is upon their hearts. Nevertheless, when it shall turn to the Lord, the veil shall be taken away." Here is a striking figure of the blindness of the carnal mind of infidelity, of pride, selfishness, and wickedness of heart. [p.55]
152. What is denoted by a chain (of gold) about the neck, or a necklace?
     Devoutly receiving the pious instruction of parents and teachers: Prov. i. 8, 9; "My son, hear the instruction of thy father, and forsake not the law of thy mother; for it shall be an ornament of grace to thy head, and chains about thy neck." Song. iv. 9.
153. What is symbolized by a crown?
     Evangelical privileges: Rev; xii. 1; "And on her head a crown of twelve stars." The twelve apostles, in their holy ministrations, are so many gems in the crown of the church. A crown is an emblem also of victory and of eternal glory: Ps. xxi. 3; "Thou settest a crown of pure gold on his head." Rev. ii. 10; "Be thou faithful unto death, and I will give thee a crown of life." See 1 Cor. ix. 25. 2 Tim. iv. 8. James, i. 12 1 Pet. v. 4. Rev. iii. 11.
154. What is denoted by gray hairs?
     Tokens of imbecility and decay: Hosea, vii. 9: "Strangers have devoured his strength, and he knoweth it not; yea, gray hairs are here and there upon him; yet he knoweth it not." Here was a people devoured by secret intriguing, mischievous foreigners, who had imperceptibly occasioned tokens of decay and ruin.
155. What is denoted by God's putting the tears of his saints in a bottle: Ps. lvi. 8?
     His graciously remembering & rewarding all their pious griefs. The psalmist expresses the same idea, by his prayers, for his enemies, returning into his own bosom; Ps. xxxv. 13. And the prophet expresses it by a mark of salvation being set upon the foreheads of the men, who sigh and cry for all the abominations done in the midst of them; Ezek. ix. 4.
156. What in figurative language, is denoted by the bosom? [p.55-p.56]
     Several things:--The hidden man, the soul: Job xxxi. 33; "If I covered my transgressions as Adam, by hiding mine iniquity in my bosom;" or in my soul. The heart: Ps. lxxxix. 50; "Remember, Lord, the reproach of thy servants; how I do bear in my bosom i. e. in my heart, the reproach of all the mighty people." Christ's bosom denotes his tender care: Isai. xl. 11; "He shall feed his flock like a shepherd; he shall gather the lambs with his arms, and carry them in his bosom." Abraham's bosom, to which the soul of Lazarus was carried; Luke, xvi. 32; denotes heaven. Abraham was constituted the patriarch of the church from his day to the end of the world:--the father of all the faithful. See Gen. xii. 3 Rom. iv. 11, 12. 17, 18. Gal. iii. 29. Heaven is hence called, Abraham's bosom; because there all his spiritual children are gathered. A tender father presses his little children to his bosom. [p.56]
157. What is the sense of the pslamist, Ps. xviii. 33; "He maketh my feet like hinds feet?"
     God had girded him with strength; and had made him active and alert in the path of duty, as the hind is of most nimble foot.
158. The supports of the body, food and drink, afford instructing symbols. What is denoted by bread?
     Jesus Christ: John, vi. 33. 35; "The bread of God is he that cometh down from heaven, and giveth life unto the world. I am the bread of life." Hence Christ says of the sacramental bread, " Take, eat: this is my body broken for you."
159. What is denoted by wine?
     The blood of Christ shed for sin: Mark, xiv. 24; "This is my blood of the new testament, which is shed for many."
160. What is denoted by milk?
     The grace of God: Isai. lv. 1; "Ho every one that thirsteth--come ye, buy wine and milk without money and without price." Milk denotes the plain doctrines of salvation: l Pet. ii. 2; "Desire the sincere milk of the word, that ye may grow thereby." Also discreet conversations: Song, iv. 11; "Thy lips, O my spouse, drop as the honey comb: honey and milk are under thy tongue."
161. What is imported by a feast of fat things?
     The grace of the gospel: Isai. xxv. 6; "And in this mountain will the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow of wines on the lees, well refined." Or, in the church the glorious grace of gospel salvation shall be presented to all nations. See Matt. xxii. 1-10. Luke xiv. 16-24.
162. What is symbolized by meat? [p.56-p.57]
     Christ crucified: John, vi. 55; "My flesh is meat indeed." Spiritual comforts: John, iv. 32; Jesus said, "I have meat to eat which ye know not of.--My meat is, to do the will of him that sent me, and to finish his work. Strong meat is a symbol of more difficult gospel truths: l Cor. iii. 2; "I have fed vou with milk, and not with meat; for hitherto ye were not able to bear it." Heb. v. 12; "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk and not of strong meat." [p.57]
163. What is symbolized by salt?
     Grace in the soul: Mark, ix. 50; "Have salt in yourselves."--Christians: Matt, v. 13; "Ye are the salt of the earth."--Wisdom and discretion: Col. iv. 6; "Let your speech be always with grace, seasoned with salt; that ye may know how ye ought to answer every man." Salt also denotes duration: Numb. xviii. 19; "It is a covenant of salt forever before the Lord unto thee." Ezek. xlvii. 11; "But the mity places thereof, and the marshy places thereof shall not be healed, they shall be given to salt." Or, the characters denoted shall be given to eternal reprobation.
164. What is denoted by natural hunger and thirst?
     The ardent desires of the gracious soul for holiness: Matt. v. 16; "Blessed are they that hunger and thirst after righteousness." Ps. xlii. 2; "My soul thirsteth for God, for the living God; when shall I come and appear before God." See Ps. lxiii. 1. cxliii. 6.
165. What is denoted by the acts of eating and drinking? p.57
     The exercises of faith in Christ: John, vi. 54; "Whoso eateth my flesh, and drinketh my blood, hath eternal life." In the sacrament; "Take, eat; this is my body."--And of the wine; Drink ye all of it." This eating and drinking is an emblem of faith in Christ.
166. What is denoted by eating of the hidden manna? [p.57-p.58]
     The manna was an emblem of Christ; as our Lord decides, John, vi. 33; where (upon the Jews speaking of their fathers eating manna in the wilderness) Christ represents himself as the true bread which came down from heaven. The hidden manna alludes to that which was hid in a golden pot, in the ark of the Lord. (Exod. xvii. 33. Heb. ix. 4.) Eating this, so far as it is fulfilled in this life, imports those invigorating consolations, in the pious soul, which spring from a lively faith in Christ. These are hid from the world. But the emblem will be gloriously fulfilled, after death, in the full enjoyment, which the saints will have with