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 manifest how much it behooves us to encourage and promote
this work, and how dangerous it will be to forbear so doing. It is very
dangerous for 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 fo 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 came 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, Isa. xxv. 6. And the great spiritual
rejoicings of God's people at that time. There were three great feasts
in Israel 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 first-fruits, 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 viz. 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, viz. 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 redemption, 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 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. This represents the flourishing, beautiful,
pleasant state of the church, rejoicing in God's grace and love, and triumphing
over all her enemies. The tabernacle of 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 men, Rev. xxi. 3. "And I heard a great
voice out of heaven, saying The tabernacle of God is with men, and he
will dwell with them, and they shall be his people, and God himself shall
be with them, and be their God." The world is supposed to have
been created about the time of year wherein the feast of tabernacles was
appointed; so, in that glorious time God will create a new heaven and
a new earth. The temple of Solomon was dedicated at the time of the feast
of tabernacles, when God descended in a pillar of cloud, and dwelt in
the temple; so, at this happy time, the temple of God shall be gloriously
built up in the world, and God shall in a wonderful manner come down from
heaven to dwell with his church. Christ is supposed to have been born
at the feast of tabernacles; so, at the commencement of that glorious
day, Christ shall be born; then, above all other times, shall "the
woman clothed with the sun with the moon under her feet, that is in travail,
and pained to be delivered, bring forth her son, to rule all nations,"
Rev. xii. The feast of tabernacles was the last feast that Israel had
in the whole year, before the face of the earth was destroyed by the winter;
presently after the rejoicings of that feast were past, a tempestuous
season began, Acts xxvii. 9. "Sailing was now dangerous, because
the feast was now already past." So this great feast of the Christian
church will be the last feast she shall have on earth; soon after it is
past, this lower world will be destroyed. At the feast of tabernacles,
Israel left their houses to dwell in booths or green tents; which signifies
the great weanedness of God's people from the world, as pilgrims and strangers
on the earth, and their great joy therein. Israel were prepared for the
feast of tabernacles by the feast of trumpets, and the day of atonement,
both in the same month; so, way shall be made for the joy of the church
of God, in its glorious state on earth, by the extraordinary preaching
of the gospel, deep repentance and humiliation for past sins, and for
the great and long-continued deadness and carnality of the visible church.
Christ, at the great feast of tabernacles, stood in Jerusalem, and "cried,
saying, If any man thirst, let him come unto me and drink: he that believeth
on me, as the scripture hath said, out of his belly shall flow rivers
of living waters:" signifying the extraordinary freedom and riches
of divine grace towards sinners at that day, and the extraordinary freedom
and riches of divine grace towards sinners at that day, and the extraordinary
measures of the Holy Spirit that shall be then given; agreeable to Rev.
xxi. 6. And xxii. 17. It is threatened (Zech. xiv.) that those who
at that time shall not come to keep this feast, i.e. that shall not acknowledge
God's glorious works, praise his name, and rejoice with his people--but
who should stand at a distance, as unbelieving and disaffected--upon them
shall be no rain; they shall then descend on earth, the spiritual rain
spoken of, Isa. xliv. 3. But God would give them over to hardness of heart
and blindness of mind. The curse is denounced against such, in a manner
still more awful, ver. 12. "And this shall be the plague wherewith
the Lord shall smite all the people that have fought against Jerusalem:
their flesh shall consume away while they stand upon their feet, and their
eyes shall consume away in their holes, and their tongue shall consume
away in their mouth." Here also, in all probability, is intended
a spiritual judgment, or a plague and curse from God upon the soul, rather
than upon the body; that such persons, who at that time shall oppose God's
people in his work, shall in an extraordinary manner be given over to
a state of spiritual death and ruin, that they shall remarkably appear
dead while alive, and shall be as walking rotten corpses while they go
about amongst men. The great danger of not joining with God's people at
that glorious day is also represented, Isa. lx. 12. "For the nation
and kingdom that will not serve thee shall perish; yea, those nations
shall be utterly wasted." Most of the great temporal deliverances
wrought for Israel of old, were typical of the great spiritual works of
God for the salvation of souls, and the deliverance and prosperity of
his church, in gospel days; and especially they represented that greatest
of all deliverances of God's church in the latter days; which is above
all others the proper season of actual redemption of men's souls. But
it may be observed, that if any appeared to oppose God's work in those
great temporal deliverances; or if there were any of his professing people,
who on such occasions lay still, stood at a distance, or did not arise
and acknowledge God in his work, and appear to promote it; it was what
n a remarkable manner incensed God's anger, and brought his curse upon
such persons.--When God wrought that great work of bringing the children
of Israel out of Egypt, (which was a type of God's delivering his church
out of the spiritual Egypt at the time of the fall of Antichrist, as is
evident by Rev. xi. 8. And xv. 3.) how highly did he resent it, when the
Amalekites appeared as opposers in that affair! And how dreadfully did
he curse them for it! Exod. xvii. 14, 15, 16. "And accordingly we
find that God remembered it a long time after, 1 Sam. xv. 3. And how highly
did God resent it in the Moabites and Ammonites, that they did not lend
a helping hand, and encourage and promote the affair! Deut. xxiii.3, 4.
"An Ammonite or Moabite shall not enter into the congregation of
the Lord; even to their tenth generation, shall they not enter into the
congregation of the Lord for ever; because they met you not with bread
and with water in the way, when ye came forth out of Egypt." And
how were the children of Reuben, and the children of Gad, and the half-tribe
of Manaseh threatened, if they did not go and help their brethren in their
wars against the Canaanites! Num. xxxii. 20-23. "And Moses said unto
them, if ye will do this thing, if ye will go armed before the Lord to
war, and will go all of you armed over the Jordan before the Lord, until
he hath driven out his enemies from before him, and the land be subdued
before the lord; then afterward ye shall return, and be guiltless before
the Lord, and before Israel; and this land shall be your possession before
the Lord. But if ye will not do so, behold, ye have sinned against the
Lord; and be sure your sin will find you out." That was a glorious
work which God wrought for Israel, when he delivered them from the Canaanites,
by the hand of Deborah and Barak. Almost every thing about it showed a
remarkable hand of God. It was a prophetess, one immediately inspired
by God, that called the people to the battle, and conducted them in the
whole affair. The people seem to have been miraculously animated and encourage
in the matter, when they willingly offered themselves, and gathered together
to the battle; they jeoparded their lives in the high places of the field,
without being pressed or hired, when one would have thought they should
have but little courage for such an undertaking. For what could a number
of poor, weak, defenceless slaves do, without a shield or spear to be
seen among forty thousand of them, to go against a great prince, with
his mighty host, and nine hundred chariots of iron? And the success wonderfully
showed the hand of God; which makes Deborah exultingly to say, Judg. v.
31. "O my soul, thou hast trodden down strength!" Christ with
his heavenly host was engaged in that battle; and therefore it is said,
ver. 20. "They fought from heaven, the stars in their courses fought
against Sisera." The work of God therefore, in this victory and deliverance
which Christ and his host wrought for Israel, was a type of what he will
accomplish for his church in that great last conflict of the church with
her open enemies, that shall introduce the church's latter-day glory;
as appears by Rev. xvi. 16. (speaking of the great battle,) "And
he gathered them together into a place, called n the Hebrew tongue, Armageddon,"
i.e. the mountain of Megiddo; alluding, as is supposed by expositors,
to the place where the battle was fought with the host of Sisera, Judg.
V. 19. "The kings came and fought, the kings of Canaan, in Taanach,
by the waters of Megiddo." Which can signify nothing else than that
this battle, which Christ and his church shall have with their enemies,
is the antitype of the battle that was fought there. But what a dreadful
curse from Christ did some of God's professing people Israel bring upon
themselves, by lying still at that time, and not putting to a helping
hand! Judg. v. 23. "Curse ye Meroz, said the angel of the Lord, cruse
ye bitterly the inhabitants thereof: because they came not to the help
of the Lord, to the help of the Lord against the mighty." The angel
of the Lord was the captain of the host; he that had led Israel, and fought
for them in that battle, who is very often called the angel of the Lord,
in Scripture; the same that appeared to Joshua with a sword drawn in his
hand, and told him that he was come as the captain of the host of the
Lord: and the same glorious captain who is represented as leading forth
his hosts to that battle, of which this was the type, Rev. xix. 11, &c.
It seems the inhabitants of Meroz were unbelieving concerning this great
work; they would not hearken to Deborah's pretences, nor did it enter
into them that such a poor defenceless company should ever prevail against
those that were so mighty. They did not acknowledge the hand of God, and
therefore stood at a distance, and did nothing to promote the work; but
what a bitter curse from God did they bring upon themselves by it!--It
is very probable that one great reason why the inhabitants of Meroz were
so unbelieving concerning this work, was, that they argued a priori; they
did not like the beginning of it, it being a woman that first led the
way, and had the chief conduct in the affair; or could they believe that
such despicable instruments, as a company of unarmed slaves, were ever
like to effect so great a thing; and pride and unbelief wrought together,
in not being willing to follow Deborah to the battle. It was another
glorious work of God that he wrought for Israel, in the victory that was
obtained by Gideon over the Midianites and Amalekites, and the children
of the east, when they came up against Israel like grasshoppers, a multitude
that could not be numbered. This also was a remarkable type of the victory
of Christ and his church over his enemies, by the pouring out of the Spirit
with the preached gospel; as is evident by the manner in which Gideon
was immediately directed of God, which was not by human sword or bow,
but by blowing of trumpets, and by lights in earthen vessels. We read
that, on this occasion, Gideon called the people together to help in this
great affair; and that accordingly great numbers resorted to him, and
came to the help of the lord, Judg. vii. 23,24. But the inhabitants of
Succoth and Penuel were unbelieving, and would not acknowledge the hand
of God in that work, though it was so great and wonderful, nor would they
join to promote it. Gideon desired their help, when he was pursuing after
Zeba and Zalmunna; but they despised his pretences, and his confidence
of the Lord being on his side, to deliver those two great princes into
the hands of such a despicable company as he and his three hundred men,
and would not own the work of God, nor afford Gideon any assistance. God
proceeded in this work in a way that was exceeding cross to their pride.
And they also refused to own the work, because they argued a priori; they
could not believe that God would do such great things by such a despicable
instrument, on of such a poor, mean family in Manasseh, and he the least
in his father's house; and the company that was with him appeared very
wretched, being but three hundred men, and they weak and faint. But we
see how they suffered for their folly, in not acknowledging and appearing
to promote this work of God: Gideon, when he returned from the victory,
took them, and taught them with the briers and thorns of the wilderness,
and beat down the tower of Penuel, (he brought down their pride and their
false confidence,) and slew the men of the city, Judg. viii. This in all
probability Gideon did, as moved and directed by the angel of the Lord,
that is Christ, who first called him, and sent him forth in this battle,
and instructed and directed him in the whole affair. The return of
the ark of God to dwell in Zion, in the midst of the land of Israel, after
it had been long absent--first in the land of the Philistines, and then
in Kirjath-jearim, in the utmost borders of the land--strikingly represented
the return of God to a professing people, in the spiritual tokens of his
presence, after long absence from them. The ark ascending up into a mountain,
typified Christ's ascension into heaven. It is evident by the psalms that
were penned on that occasion, especially the 68th Psalm, that
the exceeding rejoicings of Israel on that occasion represented the joy
of the church of Christ on his returning to it, after it has been in a
low and dark state, to revive his work, bringing his people back, as it
were, from Bashan, and from the depth of the sea; scattering their spiritual
enemies, and causing that though they had lien among the pots, yet they
should be as the wings of a dove, covered with silver, and her feathers
with yellow gold; and giving the blessed tokens of his presence in his
house, that his people may see the goings of God their King in the sanctuary.
The gifts of which David, with such royal bounty, distributed amongst
the people on that occasion, (2 Sam. vi. 18, 19. and 1 Chron. xvi. 2,3.)
represent spiritual blessings that Christ liberally send down on his church,
by the outpourings of the Spirit. See Ps. lxviii. 1, 3, 13, 18-24. And
we have an account how that all the people, from Shihor of Egypt, even
unto the entering in of Hemath, gathered together, and appeared to join
and assist in that great affair; and that all Israel "brought up
the ark of the covenant of the Lord, with shouting, and with sound of
the cornet, and with trumpets, and with cymbals, making a noise with psalteries
and harps," 1 Chron. xiii. 2, 5. and xv. 28. And not only the men,
but the women of Israel, the daughters of Zion appeared, as publicly joining
in the praises and rejoicings on that occasion, 2 Sam. vi. 19. But we
read of one of David's wives, even Michal, Saul's daughter, whose heart
was not engaged in the affair, and did not appear with others to rejoice
and praise God on this occasion, but kept away, and stood at a distance,
as disaffected, and disliking the management. She despised and ridiculed
the transports and extraordinary manifestations of joy; and the curse
that she brought upon herself by it was that of being barren to the day
of her death. Let this be a warning to us: let us take heed, in this day
of the bringing up of the ark of God, that, while we are in visibility
and profession the spouse of the spiritual David, we do not show ourselves
to be indeed the children of falsehearted and rebellious Saul, by our
standing aloof, and our not joining in the joy and praises of the day,
disliking and despising the joys and affections of God's people because
they are so high in degree, and so bring the curse of perpetual barrenness
upon our souls. Let us take heed that we be not like the son of the
bond-woman, born after the flesh, that persecuted him that was born after
the Spirit, and mocked at the feasting and rejoicings that were made for
Isaac when he was weaned; let we should be cast out of the family of Abraham,
as he was, Gen. xxi. 8, 9. That affair contained spiritual mysteries,
and was typical of things that come to pass in these days of the gospel;
as is evident by the apostle's testimony, Gal. Iv. 22, &c. And particularly
it seems to have been typical of two things; First, The weaning of
the church form its milk of carnal ordinances, ceremonies, shadows, and
beggarly elements upon the coming of Christ, and pouring out of the Spirit
in the days of the apostles. The church of Christ, in the times of the
Old Testament, was in its minority, even as a babe: and the apostle tells
us that babes must be fed with milk, and not with strong meat: but when
God weaned his church from these carnal ordinances, on the ceasing of
the legal dispensation, a glorious gospel-feast was provided for souls,
and God fed his people with spiritual dainties, 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, who, when they beheld the rejoicings
of Christians in their spiritual and evangelical privileges, were filled
with envy, deriding, contradicting, and blaspheming, (Acts ii. 13. And
chap. xiii. 45. and xviii. 6.) and therefore were cast out of the family
of Abraham, and out of the land of Canaan, to wander through the earth.
Secondly, This weaning of Isaac seems also to represent the conversion
of sinners, which is several times represented in Scripture by the weaning
of a child; as in Ps. cxxxi. and Isa. xxviii. 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; and is also weaned from the covenant of
our first parents, which we as naturally hang upon, as a child on its
mother's breast. And the great feast that Abraham made on that occasion
represents the spiritual feast, the heavenly priviledges, and holy joys
and comforts, which God gives to souls at their conversion. Now is a time
when God in a remarkable manner is bestowing the blessings of such a feast:
let every one take heed that he do not now show himself to be the son
of the bond-woman, and born after the flesh, by standing and deriding,
with mocking Ishmael; lest they be case out as he was, and it be said
concerning them, "These sons of the bond-woman shall not be heirs
with the sons of the free-woman." Do not let us stumble at these
things, because they are so great and extraordinary; for if we "have
run with the footmen, and they have wearied us, how shall we contend with
horses?" There is doubtless a time coming when God will accomplish
things vastly greater and more extraordinary than these. And that
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;
let us consider the example of the unbelieving lord in Samaria, who could
not believe so extraordinary a work of God to be accomplished so suddenly
as was declared to him. The prophet Elisha foretold that the great famine
in Samaria should very suddenly, even in one day, be turned into an extraordinary
plenty; but the work was too great and too sudden for him to believe;
says he, "If the Lord should 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 did not eat thereof, but miserably perished,
and was trodden down as the mire of the streets, when others were feasting
and rejoicing, 2 Kings vii. When God redeemed his people from their
Babylonish captivity, and they rebuilt Jerusalem, it was, as is universally
owned, a remarkable type of the spiritual redemption of God's church;
and particularly of the great deliverance of the Christian church from
spiritual Babylon, and their rebuilding the spiritual Jerusalem, in the
latter days; and therefore they are often spoken of as one by the prophets.
And this probably was 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 ever had been kept
in Israel since the days of Joshua, when the people were first settled
in Canaan. (Neh. viii. 16,17.) For at that time happened that restoration
of Israel, which had the greatest resemblance of the great restoration
of the church of God, of which the feast of tabernacles was the type,
of any that had been since Joshua first brought the people out of the
wilderness, and settled them in the good land. But we read of some that
opposed the Jews in that affair, weakened their hands, ridiculed God's
people, the instruments employed in that work, despised their hopes, and
made as though their confidence was little more than a shadow, and would
utterly fail them: "What do these feeble Jews? (say they,) will they
fortify themselves? Will they sacrifice? Will they make an end in a day?
Will they revive the stones out of the heaps of the rubbish which are
burnt? Even that which they build, if a fox go up, he shall even break
down their stone wall." Let not us be in any measure like them, lest
it be said to us, as Nehemiah said to them, Neh. ii. 20. "We his
servants will arise and build; but you have no portion, nor right, nor
memorial in Jerusalem." And lest we bring Nehemiah's imprecations
upon us, chap. iv. 5. "Cover not their iniquity, and let not their
sin be blotted out from before thee; for they have provoked thee to anger
before the builders." As persons will greatly expose themselves
to the curse of God, by opposing, or standing at a distance, and keeping
silence at such a time as this; so for persons to arise, and readily to
acknowledge God, and honour him in such a work, and cheerfully and vigorously
to exert themselves to promote it, will be to put themselves much in the
way of the divine blessing. What a mark of honour does God put upon those
in Israel, that 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! Judg. v. 2, 9, 14--18.
And what a great blessing is pronounced on Jael, the wife of Heber the
kenite, for her appearing on the Lord's side, and for what she did to
promote that work! "Blessed above women shall Jael the wife of Heber
the Kenite be, blessed shall she be above women in the tent." And
what a blessing is pronounced on those which shall 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! Psal. cxxxvii. 9. "Happy
shall he be that taketh and dasheth thy little ones against the stones."
What a particular and honourable notice is taken, in the records of God's
work, of those that arose and appeared as David's helpers, to introduce
him into the kingdom of Israel! 1 Chron. xii. The host of those who thus
came to the help of the Lord, in that 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, (ver. 22.) "At that time, day by
day, there 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 the
host that shall appear with the spiritual David, as his helpers, when
he shall come to set up his kingdom in the world; the same host that we
read of, Rev. xiv. 14. The Spirit of God then pronounced a special blessing
on David's helpers, as co-workers with God, ver. 18. "Then the Spirit
came upon Amasai, who was chief of the captains, and he said, Thine are
we, David, and on thy side, thou son of Jesse: Peace, peace be unto thee,
and peace be to thine helpers; for they God helpeth thee." So we
may conclude, that God will much more give his blessing to such as come
to the help of the Lord, when he sets his own dear Son as King on his
holy hill of Zion. They shall be received by Christ, and he will put peculiar
honour upon them, as David did on those his helpers; as we have an account
in the following words, ver. 18. "Then David received them, and made
them captains of the band." It is particularly noted of those that
came to David to Hebron, ready armed to the war, to turn the kingdom of
Saul to him, according to the word of the Lord, that "they were men
that had understanding of the times, to know what Israel ought to do,"
ver. 23, and 32. Wherein they differed from the Pharisees and other Jews,
who did not 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. These Christ condemns,
because they had not "understanding of those times," Luke xii.
56. "Ye hypocrites, ye can discern the face of the sky, and of the
earth; but how is it that ye do not discern these times;" so it will
always be, when Christ remarkably appears on earth, on a design of setting
up his kingdom here; many will not understand the times, nor what Israel
ought to do, and so will not come to turn about the kingdom to David.
The favourable notice that God will take of such as appear to promote
the work of God, at such a time as this, may also be argued from such
a very particular notice being taken in the sacred records, of those that
helped in rebuilding the wall of Jerusalem, upon the return from the Babylonish
captivity, Nehem. Chap. iii. |