and royalty: if such as these stand at a distance, at such a time, it will be much more taken notice of, and will awaken the prince's jealousy and displeasure much more, than such a behavior in the common people. And thus it is when the eternal Son of God, and heir of the world, by whom kings reign, and princes decree justice, whom his Father has appointed to be King of kings, comes as it were from far, and in the spiritual tokens of his presence, enters into the royal city Zion; God has his eye at such a time, especially upon those princes, nobles, and judges of the earth, spoken of Prov. viii. 16, to see how they behave themselves, whether they bow to him, that he has made the head of all principality and power. This is evident by the 2d Psalm, ver. 6, 7, 10, 11, 12:" Yet have I set my king upon my holy hill of Zion. I will declare the decree; the Lord hath said unto me, Thou art my Son, this day have I begotten thee. Be wise now therefore, O ye kings, be instructed, ye judges of the earth; serve the Lord with fear, and rejoice with trembling; kiss the Son, lest he be angry, and ye 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); when 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 that 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 wherein God does in an eminent manner send 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, wherein his people shall be made willing, is also eminently a day of his wrath, especially to such rulers as oppose him, or will not bow to him; a day wherein he "shall strike through kings, and fill the places with the dead bodies, and wound the heads over many countries." Psal. 110. 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 terrible things. 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 after Zebah and Zalmunna; we read that Gideon took the elders of the city, and thorns of the wilderness, and briers, and with them 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. 1 Chron. xiii. 1, " And David consulted with the captains of thousands and hundreds, and with every leader." And chap. xv. 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, out of the house of Obed Edom, with joy." So 2 Sam. vi. 1. And so it was when the ark was brought into the temple, 1 Kings viii. 13, and 2 Chron. v. 2, 4.

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And as rulers, by neglecting their duty at such a time, will especially expose themselves to God's great displeasure, so by fully acknowledging God in such a work, and by cheerfully and vigorously exerting themselves to promote it, they will especially be in the way of receiving peculiar honors and rewards at God's hands. It is noted of the princes of Israel, that they especially appeared to honor God with their princely offering, on occasion of the setting up the tabernacle of God, in the congregation of Israel (which I have observed already was done at the time of the feast of tabernacles, and was a type of the tab

ernacle of God's being with men, and his dwelling with men in the latter days) and with what abundant particularity, is it noted of each prince, how much he offered to God on that occasion, for their everlasting honor, in the 7th chapter of Numbers. And so with how much favor and honor does the Spirit of God take notice of those princes in Israel, that came to the help of the Lord, in the war against Sisera, Judg. v. 9: "My heart is towards the governors of Israel, that offered themselves willingly among the people." And ver. 14, "Out of Machir came down governors." Ver. 55, "And the princes of Issachar were with Deborah." And in the account that we have of the 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 such a part of the wall was repaired by the ruler of the half part of Jerusalem, and such a part by the ruler of the other half part of Jerusalem, and such a part by the ruler of part of Bethhaccerem, and such a part by the ruler of part of Mizpah, and such a part by the ruler of the half part of Bethzur; and such a part by the ruler of Mizpah, ver. ix. 12, 14, 15, 16, 19. And there it is particularly noted of the rulers of one of the cities, that they put not their necks 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, ver. 5: "And next unto them, the Tekoites repaired; but their nobles put not their necks to the work of the Lord." So the Spirit of God with special honor, takes notice of princes and rulers of several tribes, that assisted in bringing up the ark, Psal. lxviii. 27.

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any share in this glorious promise, that 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 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, they ought at such a day as this, to bring their glory and honor into the spiritual Jerusalem, agreeably to Rev..

xxi. 24.

But above all others, is God's eye upon ministers of the gospel, as expecting of them, that they should arise, and acknowledge and honor him in such a work as this, and do their utmost to encourage and promote it: for to promote such a work, is the very business which they are called and devoted to; it is the office to which they are appointed as co-workers with Christ, and as his ambassadors and instruments, to awaken and convert sinners, and establish, build up, and comfort saints; it is the business they have been solemnly charged with, before God, angels and men, and that they have given up themselves to, by the most sacred vows. These especially, are the officers of Christ's kingdom, that above all other men upon earth, do 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, of which he must give an account: it is expected of them, above all others, that they should have 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 that 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 shall we expose ourselves to his wrath! We are appointed to be the captains of the host in this war: and if a general will highly resent it in a private soldier, if he refuses to follow him when his banner is displayed, and his trumpet blown; 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 on 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 principally by the labors of his ministers; and therefore how heinous will it be in the sight of God, if when a work of that nature is begun, we appear unbelieving, slow, backward, and disaffected? There was no sort of persons 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 the 23d chapter of Matthew. With what gentleness did Christ treat publicans and harlots, in comparison of them!

When the tabernacle was erected in the camp of Israel, and God came down from heaven to dwell in it, the priests were above all others concerned, and busily employed in the solemn transactions of that occasion, Levit. chap. viii. and ix. And so it was at the time of the dedication of the temple of Solomon, 1 Kings chap. viii. and 2 Chron. chap. v. vi. and vii., which 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 into mount Zion; the business properly belonged to them, and the ark was carried upon their shoulders: 1 Chron. xv. 2, "Then David said, None ought to carry the ark of God but the Levites; for them hath the Lord chosen to carry the ark of God, and to minister unto him forever." And v. 11, 12, "And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Âminadab, and said unto them, Ye are the chief of the fathers of the Levites; sanctify yourselves, both ye, and your brethren, that you may bring up the ark of the Lord God of Israel, unto the place that I have prepared for it." So we have an account that the priests led the way in rebuilding the wall of Jerusalem, after the Babylonish captivity, Neh. iii. at the beginning.

If ministers preach never so good doctrine, and are never so painful and laborious in their work, yet, if at such a day as this, they show to their people, that they are not well affected to this work, but are very doubtful and suspicious of it, they will be very likely to 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 suffered to believe it to be his work, and the example of other towns, together with what preaching they might hear occasionally, would be likely to have a much greater influence upon the minds of their people to awaken them and animate them in religion, than all their labors with them and besides their minister's opinion will not only beget in them a suspicion of the work they hear of abroad, whereby the mighty hand of God that appears in it, loses its influence upon their minds, but it will also tend to create a suspicion of every thing of the like nature, that shall appear among themselves, as being something of the same distemper that has become so epidemical in the land; and that is, in effect, to create a suspicion of all vital religion, and to put the people upon talking against it, and discouraging it, wherever it appears, and knocking it in the head, as fast as it rises. And we that are ministers, by looking on this work, from year to year, with a displeased countenance, shall effectually keep the sheep from their pasture, instead of doing the part of shepherds to them, by feeding them; and our people had a great beal better be without any settled minister at all, at such a day as this.

We that are in this sacred office have need to take heed what we do, and how we behave ourselves at this time: a less thing in a minister will hinder the work of God, than in others. If we are very silent, or say but little about the work, in our public prayers and preaching, or seem carefully to avoid speaking of it in our conversation, it will and justly may be interpreted by our people, that we who are their guides, to whom they are to have their eye for spiritual instruction, are suspicious of it; and this will tend to raise the same suspicions in them; and so the forementioned consequences will follow. And if we really hinder, and stand in the way of the work of God, whose business above all others it is to promote it, how can we expect to partake of the glorious benefits of it? And by keeping others from the benefit of it, we shall keep them out of heaven; therefore those awful words of Christ to the Jewish teachers, should be considered by us, Matt. xxiii. 13: "Wo unto you, for you shut up the kingdom of heaven; for ye neither go in yourselves, neither suffer ye them that are entering, to go in." If we keep the sheep from their pasture, how shall we answer it to the great shepherd, that has bought the flock with his precious blood, and has committed the care of them to us? I would humbly desire of every minister that has thus long remained disaffected to this work,

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and has had contemptible thoughts of it, to consider whether he has not hitherto been like Michal, without any child, or at least in a great measure barren and unsuccessful in his work: I pray God it may not be a perpetual barrenness as hers was.

The times of Christ's remarkably appearing, in behalf of his church, and to revive religion, and advance his kingdom in the world, are often spoken of in the prophecies of Scripture, as times wherein he will remarkably execute judgments on such ministers or shepherds, as do not feed the flock, but hinder their being fed, and so deliver his flock from them, as Jer. xxiii. throughout, and Ezek. xxxiv. throughout, and Zech. x. 3, and Isa. lvi. 7, 8, 9, &c. 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, to our present purpose, that Christ at that time, cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves; signifying that when he should come to set up his kingdom on earth, he would cast out those out of his house, who, instead of being faithful ministers, officiated there only for worldly gain: not that I determine that all ministers that are suspicious of this work, do so; but I mention these things to show that it is to be expected, that a time of a glorious outpouring of the Spirit of God to revive religion, will be a time of remarkable judgments on those ministers that do not serve the end of their ministry.

The example of the unbelieving lord in Samaria, should especially be for the warning of 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 lord to have the charge of the gate of the city; where 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, but being weak with famine, sunk down in the crowd, and was trodden to death, as a punishment of God, for his not giving credit to that great and wonderful work of God, when sufficiently manifested to him to require his belief. Ministers are those, that the King of the church has appointed to have the charge of the gate, at which his people enter into the kingdom of heaven, there to be entertained and satisfied with an eternal feast; ministers have the 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, that God is pleased to make more use of to carry on this work, than they; and that they do not, from such a spirit, reproach some preachers, that have the true spirit, as though they were influenced by a false spirit, or were bereft of reason, and were mad, and were proud, false pretenders, and deserved to be put in prison or the stocks, as disturbers of the peace; lest they expose themselves to the curse of Shemaiah, the Nehelamite, who envied the prophet Jeremiah, and in this manner reviled him, in his letter to Zephaniah the priest, Jer. xxix. 26, 27: "The Lord hath made thee priest, in the stead of Jehoiada the priest, that ye should be officers in the house of the Lord, for every man that is mad, and maketh himself a prophet, that thou shouldst put him in prison, and in the stocks. Now therefore, why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?" His curse is denounced in the 32d verse: "Therefore, thus saith the Lord, behold, I will punish Shemaiah the Nehelamite, and his seed; he shall not have a man to dwell neither shall he behold the good that I will do for my people, saith the Lord, among his people,