sinners, indicated several times in Scripture by the weaning of a
milk, not with strong meat (1Cor 3.2). But when God weaned his church from these carnal ordinances upon ceasing the legal dispensation, a glorious gospel feast was provided for souls, and God fed his people with spiritual delicacies, and filled them with the Spirit, and gave them joy in the Holy Ghost. Ishmael, in mocking at the time of Isaac's feast, by the apostle's testimony, represented the carnal Jews, the children of the literal Jerusalem. When they beheld the rejoicings of Christians in their spiritual and evangelical privileges, they were filled with envy, deriding, contradicting and blaspheming, Act 2.13, 13.45, and 18.6. And therefore they were cast out of the family of Abraham, and out of the land of Canaan, to wander through the earth.
2. This weaning of Isaac also seems to represent the conversion of sinners, indicated several times in Scripture by the weaning of a child, as in Psa 131.2 and Isa 28.9. Because in conversion, the soul is weaned from the enjoyments of the world, which are (as it were) the breast of our mother earth. The soul is also weaned from the covenant of our first parents, which we naturally hang upon as a child hangs upon its mother's breasts. The great feast that Abraham made on that occasion represents the spiritual feast, the heavenly privileges, and holy joys and comforts, which God gives souls at their conversion. Now is the time when God is bestowing the blessings of such a feast in a remarkable manner. Let everyone take heed that they don't show themselves to be the son of the bond woman, born after the flesh, by standing and deriding with mocking Ishmael, lest they be cast out as he was — and lest it be said concerning them, these sons of the bond woman, shall not be heirs with the sons of the free woman. Don't let us stumble at the things that occurred, because they are so great and extraordinary . For if we have run with the footmen, and they have wearied us, then how will we contend with horses? There is doubtless a time coming when God will accomplish things vastly greater and more extraordinary than these.
Let us consider the example of the unbelieving officer in Samaria, so we may be warned not to continue doubting and unbelieving concerning this work, because of the extraordinary degree of it, and
the suddenness and swiftness of the accomplishment of the great things that pertain to it. He could not believe that so extraordinary a work of God would be accomplished as suddenly as it was declared to him. The prophet Elisha foretold that the great famine in Samaria would very suddenly, in one day, be turned into an extraordinary plenty. But the work was too great, and too sudden for the man to believe. He says, If the Lord would make windows in heaven, might this thing be? And the curse that he brought upon himself by it, was that he saw it with his eyes, and didn't eat of it, but miserably perished, and was trodden down like the mire of the streets, while others were feasting and rejoicing, 2Kings, chap. 7.
When God redeemed his people from their Babylonian captivity, and they rebuilt Jerusalem, it was, as universally admitted, a remarkable type of the spiritual redemption of God's church. And particularly, it was an eminent type of the great deliverance of the Christian church from spiritual Babylon, and of their rebuilding the spiritual Jerusalem in the latter days. Therefore, they are often spoken of as one thing by the prophets. This was probably the main reason that it was so ordered in Providence, and particularly noted in Scripture, that the children of Israel on that occasion, kept the greatest Feast of Tabernacles that had ever been kept in Israel since the days of Joshua, when the people were first settled in Canaan (Neh 8.16-17). It was because the restoration of Israel happened at that time, which had the greatest resemblance to that great restoration of the church of God, of which the Feast of Tabernacles was the type. It was the greatest of any that had occurred since Joshua first brought the people out of the wilderness, and settled them in the good land. But we read about some who opposed the Jews in that affair, and weakened their hands. They ridiculed God's people, and the instruments that were employed in that work. They despised their hope, and made out as though their confidence was little more than a shadow, and would utterly fail them. What are these feeble Jews doing? they ask. Will they fortify themselves? Will they sacrifice? Will they finish in a day? Will they revive the stones out of the heaps
of the rubbish which are burned? Even what they build, if a mere fox goes up, he will break down their stone wall. (Neh 4.2-3)
Let us not be in any measure like them, lest it be said to us, as Nehemiah said to them, "We his servants will arise and build; but you have no portion, nor right, nor memorial in Jerusalem," Neh. 2.20. And lest we bring Nehemiah's imprecation upon us, Neh 4.5, "Do not cover their iniquity, and don't let their sin be blotted out from before You; for they have provoked You to anger before the builders."
People will greatly expose themselves to the curse of God by opposing or standing at a distance, and keeping silent at such a time as this. But to arise and readily acknowledge God, and honor Him in such a work, and cheerfully and vigorously exert themselves to promote it — such people will put themselves much in the way of the divine blessing. What a mark of honor God puts upon those in Israel who willingly offered themselves and came to the help of the Lord against the mighty, when the Angel of the Lord led forth his armies, and they fought from heaven against Sisera! Jdg 5.2, 9, 14-18. And what a great blessing is pronounced upon Jael, the wife of Heber the Kenite, for appearing on the Lord's side, and for what she did to promote this work. This was no less vehement than the curse pronounced against Meroz for lying still, in the preceding verse. Jdg 5.24, Blessed above women shall Jael, the wife of Heber the Kenite be; blessed shall she be above women in the tent. And see what a blessing is pronounced on those who have any hand in the destruction of Babylon, which was the head city of the kingdom of Satan, and of the enemies of the church of God: Psa 137.9, "Happy is the one who takes and dashes your little ones against the stones."
What a particular and honorable notice is taken, in the records of God's word, of those who arose and appeared as David's helpers, to introduce him into the kingdom of Israel, 1Chr 12. The host of those who thus came to the help of the Lord in that work of His, and the glorious revolution in Israel by which the kingdom of that great type of the Messiah was set up in Israel, is compared to the host of God, verse 22: "At that time, day by day, they came to David to help him,
until it was a great host, like the host of God." And doubtless it was intended to be a type of that host of God that will appear with the spiritual David as his helpers, when He comes to set up his kingdom in the world — the same host we read about in Rev 19.14. The Spirit of God then pronounced a special blessing on David's helpers, as coworkers with God. 1Chr 12.18, "Then the Spirit came upon Amasai, who was chief of the captains, and he said, We are yours, David, and on your side, O son of Jesse! Peace, peace be to you, and peace be to your helpers, for your God helps you." So we may conclude that God will give His blessing much more to those who come to the help of the Lord when he sets his own dear Son as king on his holy hill of Zion. And they will be received by Christ, and he will put peculiar honor upon them, as David did on those helpers of his. We have an account of this in the following words, verse 18: "Then David received them, and made them captains of the band." They came to David at Hebron, armed and ready for war, to turn over the kingdom of Saul to him. It is particularly noted about them, according to the word of the Lord, that "they were men who had understanding of the times, to know what Israel ought to do," verses 23 and 32. In this, they differed from the Pharisees and other Jews who didn't come to the help of the Lord at the time that the great Son of David appeared to set up his kingdom in the world. Christ condemns them for not understanding the times. Luk 12.56, "You hypocrites! You can discern the face of the sky and of the earth. But how is it that you don't discern these times?" So it will always be. When Christ remarkably appears on earth, with the design of setting up his kingdom here, there will be many who will not understand the times, nor what Israel ought to do, and so they will not come to turn over the kingdom to David.
The favorable notice that God will take of those who appear to promote the work of God at such a time as this, may also be argued from such a very particular notice taken in the sacred records, of those who helped in rebuilding the wall of Jerusalem upon their return from the Babylonian captivity, Nehemiah chapter 3.
At such a time as this, when God is setting his king on his holy hill of Zion, or establishing his dominion, or showing forth his regal glory from there, He expects that his visible people, without exception, should openly appear to acknowledge him in such a work, and bow before him, and join with him. But he especially expects this of civil rulers. God's eye is especially on them, to see how they behave themselves on such an occasion. If a new king comes to the throne, when he comes from abroad and enters into his kingdom, and makes his solemn entry into the royal city, it is expected that all sorts of people will acknowledge him. But above all others, it is expected that the great men, and the public officers of the nation, should then make their appearance and attend to their sovereign with suitable congratulations, and manifestations of respect and royalty. If such as these stand at a distance at such a time, much more notice will be taken of it, and it will awaken the Prince's jealousy and displeasure much more than such behavior in the common people. It should be this way when the eternal Son of God and heir of the world, the one by whom kings reign and princes decree justice, whom his Father has appointed to be King of kings, comes from far as it were; and in the spiritual tokens of His presence, he enters into the royal city Zion. At such a time, God has his eye especially on those princes, nobles, and judges of the earth spoken of in Pro 8.16, to see how they behave themselves — whether they bow to the One who has been made the head of all principality and power. This is evident in the 2nd Psalm, verses 6-12:
"Yet I have set my King on my holy hill of Zion. I will declare the decree: the Lord has said to me, 'You are my Son. This day I have begotten you.' Be wise now therefore, O you kings; be instructed, you judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish from the way, when his wrath is kindled but a little."
There seems to be in the words, an allusion to a new King's coming to the throne, and making his solemn entry into the royal city (as Zion was the royal city in Israel). It is expected that all, especially men in public office and authority, should manifest their loyalty by
some open and visible token of respect by the way, as he passes along. And those who refuse or neglect it are in danger of being immediately struck down, and perishing from the way by which the King goes in solemn procession.
The day in which God in an eminent manner sends forth the rod of Christ's strength out of Zion, that He may rule in the midst of his enemies — the day of his power, in which his people will be made willing — is also eminently a day of his wrath, especially to those rulers who oppose him, or will not bow to him. It is a day in which he "will execute kings, and fill the places with dead bodies, and execute the heads of many countries." Psa 110.5-6. And thus it is, that when the Son of God girds his sword upon his thigh, with his glory and his majesty, and in his majesty rides prosperously, because of truth, meekness, and righteousness; his right hand teaches him awesome things. (Psa 45.3-4) It was the princes of Succoth especially, that suffered punishment when the inhabitants of that city refused to come to the help of the Lord, when Gideon was pursuing Zebah and Zalmunna. We read that Gideon took the elders of the city, and with thorns from the wilderness, and briers, he taught the men of Succoth. It is especially taken notice of that the rulers and chief men of Israel were called upon to assist in the affair of bringing up the ark of God. They were chiefly consulted, and were principal in the management of the affair. 1Chr 13.1, "And David consulted with the captains of thousands and hundreds, and with every leader." And chapter 15.25, "So David and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the Lord from the house of Obed Edom with joy." See also 2Sam 6.1. And so it was when the ark was brought into the temple, 1Kng 8.1, 3 and 2Chr 5.2, 4.
Rulers, by neglecting their duty at such a time, will especially expose themselves to God's great displeasure. But by fully acknowledging God in such a work, and by cheerfully and vigorously exerting themselves to promote it, they will especially be in a position to receive peculiar honors and rewards from God's hands. It is noted about the princes of Israel, that they especially appeared to honor
God with their princely offering, on the occasion of setting up the tabernacle of God in the congregation of Israel (which, as I observed already, was done at the time of the Feast of Tabernacles, as a type of the tabernacle of God's being with men, and of His dwelling with men in the latter days). In the 7th chapter of Numbers, it is noted with abundant particularity how much each prince offered to God on that occasion, to their everlasting honor. And so, with how much favor and honor the Spirit of God takes notice of those princes in Israel, who came to the help of the Lord in the war against Sisera, Jdg 5.9: "My heart is with the governors of Israel, who offered themselves willingly with the people." And verse 14, "Governors came down from Machir;" verse 15, "And the princes of Issachar were with Deborah." In the account we have of rebuilding the wall of Jerusalem, in the third chapter of Nehemiah, it is particularly noted what a hand one and another of the rulers had in this affair. We have an account that a part of the wall was repaired by the ruler of half of Jerusalem, a part by the ruler of the other half of Jerusalem, a part by the ruler of part of Beth-haccerem, a part by the ruler of part of Mizpah, a part by the ruler of half of Bethzur; and a part by the ruler of Mizpah (Neh 3.9, 12, 14, 15, 16, 19). And it is particularly noted there about the rulers of one of the cities, that they didn't put their shoulders 36 to the work of the Lord, though the common people did; and they are stigmatized for it in the sacred records, to their everlasting reproach. Neh 3.5: "Next to them, the Tekoites repaired; but their nobles didn't put their shoulders to the work of the Lord." So the Spirit of God, with special honor, takes notice of the princes and rulers of several tribes, who assisted in bringing up the ark, Psa 68.24-27.
I humbly desire that it be considered whether we have reason to fear that God is provoked with this land: that no more notice has been taken by the civil authority, of this glorious work of the Lord that has been carried on lately; that no more has been done by them as a public acknowledgment of God in this work; and that no more use has been made of their authority to promote it. They haven't appointed a day of public thanksgiving to God for so unspeakable a
mercy, nor a day of fasting and prayer to humble ourselves before God for our past deadness and unprofitableness under the means of grace, and to seek the continuance and increase of the tokens of His presence. Nor have they done so much as to seek public consultation, as to what should be done to advance the present revival of religion, and the great reformation that has begun in the land. Isn't there a danger that such behavior, at such a time, will be interpreted by God as a denial of Christ? If a new governor came into a province, how much would be done to honor him, especially by those in authority there; to arise and go out to meet him publicly; to address and congratulate him, and with great expense, to attend to and aid him? If the authorities of the province on such an occasion, sat still and said and did nothing, and took no notice of their new governor, wouldn't there be a danger of its being interpreted by him, and by his prince who sent him, as a denial of his authority, or as refusing to receive and honor him as their governor? And will the Head of the angels, and Lord of the universe, come down from heaven into the land in so wonderful a manner, and yet all of the rulers stand at a distance, and be silent and inactive on such an occasion? I would humbly recommend to our rulers, that they consider whether God now says to them. Be wise now, you rulers , be instructed you judges of New England; kiss the Son, lest He be angry, and you perish from the way.
It is prophesied in Zec 12.8, that in the glorious day of the Christian church, the house of David, or the rulers in God's Israel, shall be like God, like the Angel of the Lord, before his people. But how can such rulers expect to have any share in this glorious promise, if they do not so much as openly acknowledge God in the work of that Spirit, by which the glory of that day is to be accomplished? The days are coming that were so often spoken of, when the saints shall reign on earth, and all dominion and authority shall be given into their hands. But if our rulers would partake of this honor at such a day as this, they should bring their glory and honor into the spiritual Jerusalem, agreeably to Rev 21.24.
But above all others, God's eye is upon ministers of the gospel, expecting them to arise, and acknowledge and honor Him in such a work as this, and to do their utmost to encourage and promote it. For to promote such a work, is the very business to which they are called and devoted. It is the office to which they are appointed as coworkers with Christ, and as his ambassadors and instruments to awaken and convert sinners, and to establish, build up, and comfort the saints. It is the business they've been solemnly charged with before God, angels, and men, and that they have given themselves to by the most sacred vows. These especially are the officers of Christ's kingdom, who above all other men on earth, represent His person; into whose hands Christ has committed the sacred oracles, and holy ordinances, and all his appointed means of grace, to be administered by them. They are the stewards of his household, into whose hands he has committed His provision. The immortal souls of men are committed to them, as a flock of sheep are committed to the care of a shepherd, or as a master commits a treasure to the care of a servant, and which he must give an account of. It is expected of them, above all others, that they should have an understanding of the times, and know what Israel ought to do. For it is their business to acquaint themselves with things pertaining to the kingdom of God, and to teach and enlighten others in things of this nature. We who are employed in the sacred work of the gospel ministry, are the watchmen over the city, to whom God has committed the keys of the gates of Zion. And if when the rightful king of Zion comes to deliver his people from the enemy that oppresses them, we refuse to open the gates to him, how greatly we will expose ourselves to his wrath!
We are appointed to be the captains of the host in this war. If a general would highly resent it if a private soldier refused to follow him when his banner is displayed and his trumpet blown, then how much more will he resent it in the officers of his army! The work of the gospel ministry, consisting in the administration of God's word and ordinances, is the principal means that God has appointed for carrying on his work in the souls of men. And it is his revealed will, that whenever that glorious revival of religion and reformation of the
world so often spoken of in his word, is accomplished, it should be done principally by the labors of his ministers. Therefore, how heinous it will be in the sight of God, if when a work of that nature has begun, we appear to be unbelieving, slow, hesitant, and disaffected! There was no sort of people among the Jews that was in any measure treated with such manifestations of God's great displeasure and severe indignation, for not acknowledging Christ and the work of his Spirit in the days of Christ and his apostles, as the ministers of religion. See how Christ deals with them for it in Matthew 23. With what gentleness Christ treated publicans 37 and harlots, in comparison to them!
When the tabernacle was erected in the camp of Israel, and God came down from heaven to dwell in it, the priests above all others, were concerned and busily employed in the solemn transactions of that occasion, Leviticus chapters 8 and 9. And so it was at the time of the dedication of the temple of Solomon, 1Kings, chapter 8, and 2Chronicles chapters 5-7. This was at the time of the Feast of Tabernacles, at the same time that the tabernacle was erected in the wilderness. And the Levites were primarily, and most immediately concerned in bringing up the ark to mount Zion; the business properly belonged to them, and the ark was carried on their shoulders. 1Chr 15.2, "Then David said, None should carry the ark of God but the Levites, for the Lord has chosen them to carry the ark of God, and to minister for Him forever." And verses 11 and 12,
"David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Aminadab, and said to them. you are the heads of the fathers of the Levites; sanctify yourselves, both you and your brethren, that you may bring up the ark of the Lord God of Israel to the place I have prepared for it."
So too, we have an account that the priests led the way in rebuilding the wall of Jerusalem, after the Babylonian captivity, Nehemiah chapter 3, at the beginning.
If ministers preach doctrine ever so well, and are ever so painstaking and laborious in their work, yet if at such a day as this, they show to their people that they are not well inclined to this work, but are very doubtful and suspicious of it, then they will likely do their people a great deal more hurt than good. For the very fame of such a great and extraordinary work of God (if their people were allowed to believe it is His work), and the example of other towns, together with whatever preaching they might occasionally hear, would likely have a much greater influence on the minds of their people to awaken and animate them in religion, than all their own labors with them. And besides, their minister's opinion will not only induce in them a suspicion about the work they hear about abroad (by which the mighty hand of God that appears in it, will lose its influence on their minds), but it will also tend to create a suspicion about everything of a similar nature that appears among themselves — that it has something of the same distemper that has become an epidemic in the land. In effect, that will create a suspicion about all vital religion, and set the people to talking against it, discouraging it wherever it appears, knocking it in the head as fast as it rises. We who are ministers, by looking at this work from year to year with a displeased countenance, will effectually keep the sheep from their pasture, instead of doing the part of shepherds by feeding them. Our people would be a great deal better off without any settled minister at all, in such a day as this.
We who are in this sacred office need to take heed what we do, and how we behave ourselves at this time. A lesser thing in a minister will hinder the work of God, more than in others. If we are very silent, or say but little about the work in our public prayers and preaching, or we seem to carefully avoid speaking about it in our conversation, it will be interpreted by our people, and justly so, that we who are their guides, those to whom they look for spiritual instruction, are suspicious of it. This will tend to raise the same suspicions in them; and thus the forementioned consequences will follow. And if we really hinder, and stand in the way of the work of God, we whose business it is, above all others, to promote it, then how can we expect
to partake of its glorious benefits? And by keeping others from the benefit of it, we will keep them out of heaven. Therefore, those awful words of Christ to the Jewish teachers, should be considered by us: Mat 23.13, "Woe to you, for you shut up the kingdom of heaven; for you neither go in yourselves, nor will you allow those who are entering, to go in." If we keep the sheep from their pasture, how shall we answer the Great Shepherd, who has bought the flock with his precious blood, and has committed the care of them to us? I would humbly desire every minister who has thus long remained disaffected to this work, and thought of it with contempt, to consider whether he hasn't up to now been like Michal, without child, or at least been in great measure barren and unsuccessful in his work. I pray to God that it may not be a perpetual barrenness, as hers was.
The times of Christ's remarkably appearing on behalf of his church, to revive religion and advance his kingdom in the world, are often spoken of in the prophecies of Scripture, as times in which he will remarkably execute judgments on those ministers or shepherds who do not feed the flock, but hinder their being fed. And so he will deliver his flock from them, as in Jeremiah 23 throughout, Ezekiel 34 throughout, Zec 10.3, and Isa 56.9-11, etc. I observed before that Christ's solemn, magnificent entry into Jerusalem, seems to be designed, as a representation of his glorious coming into his church, the spiritual Jerusalem. And therefore it is worthy to be noted, for our present purpose, the time that Christ cast out all of those who sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold doves. He signified by this, that when he came to set up his kingdom on earth, he would cast out of his house those who, instead of being faithful ministers, officiated there only for worldly gain. It's not that I've determined that all ministers who are suspicious of this work are doing so; but I mention these things to show that in a time of glorious outpouring of the Spirit of God to revive religion, it is to be expected that it will be a time of remarkable judgments on those ministers who do not serve the end of their ministry.
The example of the unbelieving officer in Samaria, should especially be a warning to ministers and rulers. At the time when God turned an extreme famine into a great plenty by a wonderful work of his, the king appointed this officer to have charge of the city gate. There he saw the common people in multitudes, entering with great joy and gladness, loaded with provision to feed and feast their almost famished bodies. But he himself, though he saw it with his eyes, never had one taste of it. Rather, being weak with famine, he sunk down in the crowd and was trodden to death, as a punishment from God, for not giving credit to that great and wonderful work of God, when it was sufficiently manifested to him to require his belief. Ministers are those whom the King of the Church has appointed to have charge of the gate at which his people enter the kingdom of heaven, there to be entertained and satisfied with an eternal feast. Ministers have charge of the House of God, which is the Gate of Heaven.
Ministers should especially take heed of a spirit of envy towards other ministers whom God is pleased to make more use of to carry on this work. They must not, from such a spirit, reproach some preachers who have the true spirit, as though they were influenced by a false spirit, or bereft of reason, mad, proud, false pretenders, and deserved to be put in prison or the stocks as disturbers of the peace. Otherwise, they expose themselves to the curse of Shemaiah, the Nehelamite, who envied the prophet Jeremiah, and reviled him in this way in his letter to Zephaniah the priest. Jer 29.26-27:
"The Lord has made you priest instead of Jehoiada the priest, so that you should be officers in the house of the Lord over every man who is mad, and thinks himself a prophet, that you should put him in prison and in the stocks. Now therefore, why haven't you reproved Jeremiah of Anathoth, who makes himself a prophet to you?"
His curse is denounced in the 32nd verse.
"Therefore, thus says the Lord: Behold, I will punish Shemaiah the Nehelamite and his seed. He shall not have a man to dwell among
his people, nor shall he behold the good that I will do for my people, says the Lord, because he has taught rebellion against the Lord."
All those who are others' superiors or elders, should take heed that in this day, they not be like the elder brother, who could not bear it that the prodigal should be made so much of, and should be so sumptuously entertained, and would not join in the joy of the feast. He was, like Michal, Saul's daughter, offended by the music and dancing that he heard. The transports of joy displeased him. It seemed to him to be an unseemly and untimely noise and fuss that was being made. And therefore he stood at a distance, sullen, greatly offended, and full of invectives against the young prodigal.
It is our wisest and best way — fully and without reluctance — to bow to the great God in this work, and to be entirely resigned to Him with respect to the manner in which He carries it on, and the instruments he is pleased to make use of. It is best not to show ourselves out of sorts, nor to sullenly refuse to acknowledge the work in its full glory, because we haven't had so great a hand in promoting it, nor shared so largely in its blessings as some others. It is best not to refuse to give all that honor that belongs to others as instruments, because they are young, or on other accounts are much inferior to ourselves and many others, and may appear to us very unworthy to have God put so much honor upon them. When God comes to accomplish any great work for his church, and for the advancement of the kingdom of his Son, He always fulfils Isa 2.17: "The loftiness of man shall be bowed down, and the haughtiness of men shall be made low. The Lord alone shall be exalted in that day." If God has a design to carry on this work, then everyone, whether great or small, must either bow to it, or be broken before it. It may be expected that God's hand will be upon everything that is high, and stiff, and strong in opposition, as in Isa 2.12-15:
"For the day of the Lord of hosts shall be upon everyone who is proud and lofty, and upon everyone who is lifted up — and he shall be brought low — and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan, and upon all the
high mountains, and upon all the hills that are lifted up, and upon every high tower, and upon every fenced wall."
Not only magistrates and ministers, but every living soul is now obliged to acknowledge God in this work, and put to his hand to promote it, if they would not expose themselves to God's curse. All sorts of people throughout the whole congregation of Israel, great and small, rich and poor, men and women, helped to build the tabernacle in the wilderness —some in one way, some in another, each according to his own capacity. Everyone whose heart stirred him up, and everyone whom his spirit made willing — all sorts contributed, and all sorts were employed in that affair in labors of their hands, both men and women. Some brought gold and silver; others brought blue, purple, and scarlet thread, and fine linen; others offered an offering of brass; others who were found with acacia wood, brought it as an offering to the Lord. The rulers brought onyx stones, and spice, and oil; some brought goats' hair; some rams' skins, and others badgers' skins. See Exodus 35.20 ff. We are told in verse 29, "The children of Israel brought a willing offering to the Lord, every man and woman whose heart made them willing." And thus it should be in this day of building the tabernacle of God. With such a willing and cheerful heart, every man, woman, and child ought to do something to promote this work. Those who don't have onyx stones, or aren't able to bring gold or silver, may yet bring goats' hair.
All sorts of people were employed in building the tabernacle in the wilderness. So too, the whole congregation of Israel were called together to set up the tabernacle in Shiloh after they came into Canaan, Jos 18.1. Again, the whole congregation of Israel were gathered together to bring up the ark of God from Kirjath Jearim. And again, they were all assembled to bring up from the house of Obed Edom to mount Zion. So again, all Israel met together to assist in the great affair of the dedication of the temple, and bringing the ark into it. We have an account of how all sorts assisted in rebuilding the wall of Jerusalem, not only the proper inhabitants of Jerusalem, but those who dwelt in other parts of the land; not only the priests
and rulers, but the Nethinim and merchants, farmers, goldsmiths, and women, Neh 3.5, 12, 26, 31, 32. And we have an account of one and another who repaired opposite his own house, verses 10, 23, and 28; and of one who repaired opposite his room, ver. 30.
So now, at this time of the rebuilding the walls of Jerusalem, everyone ought to promote the work of God within his own sphere, and by doing his part in the place in which God has set him. Men in a private capacity, may repair opposite their houses: and even those who don't govern a family, and have only part of a house belonging to them, should repair, each one opposite his room. Each one should be engaged doing the utmost that lies within his power, laboring with the utmost watchfulness, care, and diligence, with united hearts and united strength, and the greatest readiness to assist one another in this work. God's people rebuilt the wall of Jerusalem. They were so diligent in it, that they worked from break of day till the stars appeared, and didn't so much as change clothes overnight. They worked with such care and watchfulness that they labored with one hand, and held a weapon with the other, besides the guard they set to defend them. They were so well united in it, that they took care that one should stand ready with a trumpet in his hand, so that if any were assaulted in one part, those in the other parts, at the sound of the trumpet, might resort to them and help them, Neh 4.17 to the end.
Great care should be taken that the press be employed to no purpose contrary to the interest of this work. We read that when God fought against Sisera, for the deliverance of His oppressed church, those who handle the pen of the writer came to the help of the Lord in that affair, Jdg 5.14.38 Whatever sort of men in Israel were intended by this, considering that the words were penned by a Spirit who had a perfect view of all events to the end of the world. And he had a special eye in this song of praise, to that great event of the deliverance of God's church in the latter days. This deliverance of Israel was a type of that, and so it is not unlikely that the words regard authors, who should fight against the kingdom of Satan with their pens. Therefore, those who publish pamphlets to the
disadvantage of this work, tending to bring it under suspicion, either directly or indirectly, and to discourage or hinder it, would do well to consider thoroughly whether what is happening is indeed the work of God. If it is, then it is likely that God will go forth like a fire, to consume all that stands in His way, and so burn up those pamphlets. Consider then, whether there isn't some danger that the fire kindled in them will scorch the authors.
When a people oppose Christ in the work of his Holy Spirit, it is because it touches them in something that is dear to their carnal minds; and because they see that its tendency is to cross their pride, and deprive them of the objects of their lusts. We should take heed in this day, that we not be like the Gadarenes who, when Christ came into their country in the exercise of his glorious power and grace, triumphing over a legion of devils, and delivering a miserable creature who had long been their captive, were all alarmed because they lost their swine by it. The whole multitude of the country came and begged him to depart from their coasts. They loved their filthy swine better than Jesus Christ. They would rather have a legion of devils in their country, with their herd of swine, than to have Jesus Christ without them.
This work may be opposed, not only by directly speaking against the whole of it, [but in other indirect ways]. People may say that they believe there is a good work being carried on in the country. And they may sometimes bless God in their public prayers, in general terms, for any awakenings or revivals of religion that have lately occurred in any parts of the land. They may pray that God would carry on His own work, and pour out his Spirit more and more. And yet, in the sight of God (as I apprehend it), they may be great opposers of his work. Some will express themselves in this way: that they are so far from acknowledging and rejoicing in the infinite mercy, and glorious grace of God, in causing so happy a change in the land, that they look at the religious state of the country, on the whole, as much more sorrowful than it was ten years ago. Their conversation with those who are well acquainted with them, evidently shows that they are more out of sorts with the state of
things, and enjoy themselves less than they did before this work ever began. If it is manifestly this way with us, and our talk and behavior with respect to this work is such that it has even an indirect tendency to engender ill thoughts and suspicions in others concerning it, then we are opposers of the work of God.
Instead of coming to the help of the Lord, we will actually fight against Him if we abundantly insist on and set forth the blemishes of the work. It manifests that we choose and are more inclined to notice what is amiss, than what is good and glorious in the work. It's not that the errors that are committed shouldn't be observed and lamented, and a proper testimony borne against them, and the most probable means be used to have them amended. But by insisting so much on them (as if it were a pleasing theme), or by speaking of them heatedly, or with ridicule, or an air of contempt — more than with grief for them — it has no tendency to correct the errors. Rather, it has a tendency to darken the glory of God's power and grace appearing in the substance of the work, and to produce jealousies and ill thoughts in the minds of others concerning the whole of it. Whatever errors many zealous people have run into, if the substance of the work is the work of God, then it is a joyful day indeed. It is so in heaven, and it ought to be so among God's people on earth, especially in that part of the earth where this glorious work is carried on. It is a day of great rejoicing with Christ himself, the Good Shepherd, when he finds one of his sheep that was lost, lays it on his shoulders rejoicing, and calls together his friends and neighbors saying, Rejoice with me! Therefore, if we are Christ's friends, it should now be a day of great rejoicing with us. If we viewed things in a just light, then so great an event as the conversion of such a multitude of sinners, would draw and engage our attention far more than all the imprudence and irregularities that have occurred. Our hearts would be swallowed up with the glory of this event, and we would have no great disposition to attend to anything else. The imprudence and errors of poor feeble worms, do not hinder or prevent great rejoicing in the presence of the angels of God, over so many poor sinners who have repented. And it would be an
argument that something is very wrong with us, if these things prevent our rejoicing.
In a day of great joy and gladness, who loves to spend time pointing out those things that are uncomfortable? Wouldn't it be very improper, on a king's coronation day, to spend much time pointing out the blemishes of the royal family? Or would it be agreeable to the bridegroom on the day of his espousals, on the day of the gladness of his heart, to point out the blemishes of his bride? We have an account given, at the tune of that joyful dispensation of Providence, the restoration of the church of Israel following the Babylonian captivity, at the time of the Feast of Tabernacles, of many weeping at the faults that were found among the people. But they were reproved for taking so much notice of the blemishes of that affair, that they overlooked the cause of their rejoicing. Neh 8.9-12,
"Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people, said to all the people, 'This day is holy to the Lord your God; do not mourn or weep.' For all the people wept when they heard the words of the law. Then he said to them, 'Go your way, eat the fat, and drink the sweet, and send portions to those for whom nothing is prepared; for this day is holy to our Lord. Nor be sorrowful, for the joy of the Lord is your strength.' So the Levites stilled all the people, saying, 'Hold your peace, for the day is holy; nor be grieved.' And all the people went their way to eat, and to drink, and to send portions, and rejoice greatly, because they understood the words that were declared to them."
Doubtless, God now expects that all sorts of people in New England — rulers, ministers and people, high and low, rich and poor, old and young — should take great notice of His hand in this mighty work of His grace. And they should show that they acknowledge His glory in it, and greatly rejoice in it, everyone doing his utmost to promote it in the place that God has set them. And according to his wonderful patience, God seems to still be waiting to give us opportunity to thus acknowledge and honor Him. But if we finally refuse, there isn't the least reason to expect anything else, than that His awful curse will
pursue us, and the outpourings of His wrath will be proportional to the despised outpourings of his Spirit and grace.
PART III.
Showing the many instances in which the subjects, or
zealous promoters of this Work, have been injuriously blamed.
This work that has lately been carried on in the land, is the work of God, and not the work of man. Its beginning has not been of man's power or device, and its being carried on doesn't depend on our strength or wisdom. Yet God expects that all of us will use our utmost endeavors to promote it, and that the hearts of all should be greatly engaged in this affair, and that we should employ our utmost strength in it, however vain human strength is without the power of God. And so He no less requires that we should employ our utmost care, wisdom, and prudence, even though human wisdom, of itself, is as vain as human strength. God usually carries on such a work in such a manner that, in many ways, it shows the weakness and vanity of means and human endeavors in themselves. And yet at the same time, He carries it on in such a manner as to encourage diligence and vigilance in the use of proper means and endeavors, and to punish their neglect. Therefore, in our endeavors to promote this great work, we ought to use the utmost caution, vigilance, and skill in the measures we take in order to further it. A great affair should be managed with great prudence. This is the most important affair that New England was ever called to be concerned in. When a people are engaged in war with a powerful and crafty nation, it concerns them to manage an affair of such consequence with the utmost discretion. How vastly important it must be, then, that we be vigilant and prudent in the management of this great war that New England now has with so great a host of such subtle and cruel enemies, in which we must either conquer or be conquered. And the consequence of the victory, on one side, will be our eternal destruction, in both soul and body in hell; and on the other side, it will be our obtaining the kingdom of heaven and reigning in it in eternal glory! We must always stand on our watch, and be well-versed in the art of war, and not be ignorant of the devices of our enemies, and take heed lest by any means we are beguiled through their subtlety.