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cuit to the end of it, that nothing may be hid from the light and heat of it,"*-shall rise in the west, contrary to the course of things in the old heavens and earth. The movements of providence shall, in that day, be so wonderfully altered in many respects, that God will, as it were, change the course of nature, in answer to the prayers of his church; as he caused the sun to go from the west to the east, when he promised to do such great things for his church. A deliverance out of the hand of the King of Assyria, is often used by the prophet Isaiah, as a type of the glorious deliverance of the church from her enemies in the latter days. The resurrection, as it were, of Hezekiah, the king and captain of the church, (as he is called, 2 Kings xx. 5.) is given as an earnest of the church's resurrection and salvation, Isa. xxxviii. 6. and is a type of the resurrection of Christ. At the same time, there is a resurrection of the sun, or coming back and rising again from the west, whither it had gone down; which is also a type of the sun of righteousness. The sun was brought back ten degrees; which probably brought it to the meridian. The sun of righteousness has long been going down from east to west; and probably when the time comes of the church's deliverance from her enemies, so often typified by the

It is evident that the Holy Spirit, in those expressions in Psal. xix. 4, 6. has respect to something else besides the natural sun, and that a regard is had to the Sun of Righteousness, who, by his light, converts the soul, makes wise the simple, enlightens the eyes, and rejoices the heart; and, by his preached gospel, enlightens and warms the world of mankind; by the Psalmist's own application in ver. 7. and the Apostle's application of ver. 4. in Rom. x. 18.

Assyrians, the light will rise in the west, till it shines through the world like the sun in its meridian brightness.

The same seems also to be represented by the course of the waters of the sanctuary, Ezek. xlvii. which was from west to east; which waters undoubtedly represented the Holy Spirit, in the progress of his saving influences, in the latter ages of the world: for it is manifest, that the whole of those last chapters of Ezekiel treat concerning the glorious state of the church at that time. And if we may suppose that this glorious work of God shall begin in any part of America, I think, if we consider the circumstances of the settlement of New England, it must needs appear the most likely, of all American colonies, to be the place whence this work shall principally take its rise. And, if these things be so, it gives us more abundant reason to hope, that what is now seen in America, and especially in New England, may prove the dawn of that glorious day: and the very uncommon and wonderful circumstances and events of this work, seem to me strongly to argue, that God intends it as the beginning or forerunner of something vastly great.

SECTION III.

The danger of not acknowledging and encouraging, and especially of deriding this Work.

I HAVE thus long insisted on this point, because, if these things are so, it greatly manifests how much

it behoves us to encourage and promote this work, and how dangerous it will be to forbear so doing. It is very dangerous for God's professing people to lie still, and not to come to the help of the Lord, whenever he remarkably pours out his Spirit, to carry on the work of redemption in the application of it; but above all, when he comes forth to introduce that happy day of God's power and salvation, so often spoken of. That is especially the appointed season of the application of redemption. The appointed time of Christ's reign. The reign of Satan, as god of this world, lasts till then; but afterwards will be the proper time of actual redemption, or new creation, as is evident by Isa. lxv. 17, 18, &c. and lxvi. 12. and Rev. xxi. 1. All the outpourings of the Spirit of God before this, are, as it were, by way of anticipation. There was indeed a glorious season of the application of redemption in the first ages of the Christian church, which began at Jerusalem, on the day of Pentecost; but that was not the proper time of ingathering. It was only, as it were, the feast of first-fruits; the ingathering is at the end of the year, or in the last ages of the Christian church, as is represented, Rev. xiv. 14-16. and will probably as much exceed what was in the first ages of the Christian church, though that filled the Roman empire, as that exceeded all that had been before, under the Old Testament, confined only to the land of Judea.

The great danger of not appearing openly to acknowledge, rejoice in, and promote that great work of God, in bringing in that glorious harvest, is represented in Zech. xiv. 16, 17, 18, 19-" And it

shall come to pass, that every one that is left, of all the nations which come against Jerusalem, shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles. And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem, to worship the King, the Lord of Hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles." It is evident by all the context, that the glorious day of the church of God, in the latter ages of the world, is the time spoken of. The "feast of tabernacles," here seems to signify that glorious spiritual feast which God shall then make for his church, the same that is spoken of in Isaiah xxv. 6. and the great spiritual rejoicings of God's people at that time. There were three great feasts in Israel, at which all the males were appointed to go up to Jerusalem : the feast of the passover; and the feast of the firstfruits, or the feast of Pentecost; and the feast of ingathering, at the end of the year, or the feast of tabernacles. In the first of these, namely, the feast of the passover, was represented the purchase of redemption by Jesus Christ; for the Paschal lamb was slain at the time of that feast. The other two that followed it, were to represent the two great seasons of the application of the purchased redemption. In the former of them, namely, the feast of

the first-fruits, which was called the feast of Pentecost, was represented that time of the outpouring of the Spirit in the first ages of the Christian church, for the bringing in the first-fruits of Christ's redemp tion, which began at Jerusalem on the day of Pentecost. The other, which was the feast of ingathering, at the end of the year-which the children of Israel were appointed to keep on occasion of their gathering in their corn and their wine, and all the fruit of their land, and was called the feast of tabernacles represented the other more joyful and glorious season of the application of Christ's redemption, which is to be in the latter days. Then will be the great day of ingathering of the elect, the proper and appointed time of gathering in God's fruits, when the angel of the covenant shall thrust in his sickle, and gather the harvest of the earth; and the clusters of the vine of the earth shall also be gathered. This was, upon many accounts, the greatest feast of the three. There were much greater tokens of rejoicings in this feast than any other. The people then dwelt in booths of green boughs, and were commanded to take boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook, and to rejoice before the Lord their God. the flourishing, beautiful, pleasant state of the church, rejoicing in God's grace umphing over all her enemies. God was first set up among the children of Israel, at the time of the feast of tabernacles; but, in that glorious time of the Christian church, God will, above all other times, set up his tabernacle amongst

This represents

and love, and triThe tabernacle of

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