SERMON LVII

SERMON LVII.

Preached before the Governor, and Council, and the House of Assembly, in, Georgia, on January 28, 1770.

Zechariah iv. 10.

For who hath despised the Day of Small Things?

MEN, brethren, and fathers, at sundry times and in divers manners, God spake to the fathers by the prophets, before he spoke to us in these last days by his Son. And as God is a sovereign agent, and his sacred Spirit bloweth when and where it listeth, surely he may reveal and make known his will to his creatures, when, where, and how he pleaseth; “and who shall say unto him, what doest thou?” Indeed, this seems to be one reason, to display his sovereignty, why he chose, before the canon of scripture was settled, to make known his mind in such various methods, and to such a variety of his servants and messengers.

Hence it is, that we hear, he talked with Abraham as “a man talketh with a friend.” To Moses he spoke “face to face.” To others by “dreams in the night,” or by “visions” impressed strongly on their imaginations. This seems to be frequently the happy lot of the favourite evangelical prophet Zechariah, I call him evangelical prophet, because his predictions, however they pointed at some approaching or immediate event, ultimately terminated in Him, who is the Alpha and Omega, the beginning and the end of all the lively oracles of God. The chapter from which our text is selected, among many other passages, is a striking proof of this: An angel, that had been more than once sent to him on former occasions, appears again to him, and by way of vision, and “waked him, (to use his own words) as a man that is wakened out of his sleep.” Prophets, and the greatest servants of God, need waking sometimes out of their drowsy frames.

Methinks I see this man of God darting out of his sleep, and being all attention: the angel asked him, “what seeth thou?” He answers, “I have looked, and behold, a candlestick all of gold,” an emblem of the church of God, “with a bowl upon the top of it, and seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof;” implying, that the church, however reduced to the lowest ebb, should be preserved, be kept supplied, and shining, through the invisible, but not less real, because invisible aids and operations of the blessed Spirit of God. The occasion of such an extraordinary vision, if we compare this passage with the second chapter of the Prophecy of the prophet Haggai, seems to be this: It was now near eighteen years since the Jewish people had been delivered from their long and grievous Babylonish captivity; and being so long deprived of their temple and its worship, which fabric had been rased even to the ground, one would have imagined, that immediately upon their return, they should have postponed all private works, and with their united strength have first set about rebuilding that once stately and magnificent structure. But they, like too many christians of a like lukewarm stamp, though all acknowledged that this church-work was a necessary work, yet put themselves and others off, with this godly pretence, “The time is not come, the time that the Lord’s house should be built.” The time is not come! what, not in eighteen years! for so long had they now been returned from their state of bondage: and pray, why was not the time come? The prophet Haggai tells them; their whole time was so taken up in building for themselves cieled houses, that they had no time left to build an habitation for their great and glorious Benefactor, the mighty God of Jacob.

This ingratitude must not be passed by unpunished. Omniscience observes; Omnipotence resents it! And that they might read their sin in their punishment, as they thought it best to get rich, and secure houses and lands and estates for themselves, before they set about unnecessary church-work, the prophet tells them, “You have sown much, but bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled with drink: ye clothe you, but there is none warm: and he that earneth wages, earneth wages to put it into a bag with holes.” Still he goes on thundering and lightening, “Ye looked for much, and lo it came to little: and when ye brought it home, (pleasing yourselves with your fine crops) I did blow upon it: why? saith the Lord of Hosts; because of mine house that is waste, and ye run every man unto his own house.” A thundering sermon this! delivered not only to the common people, but also unto, and in the presence of “Zerubbabel, the son of Shaealtiel, governor of Judah, and to Joshua, the son of Josedech the high-priest. The prophet’s report is believed; and the arm of the Lord was revealed. Zerubbabel, the son of Shaealtiel, and Joshua, the Son of Josedech, (O happy times when church and state are thus combined) with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet.”

The spirit of Zerubbabel, and of Joshua, and the spirits of all the remnant of the people were stirred up, and they immediately came, disregarding, as it were, their own private buildings, “and did work in the house of the Lord of Hosts their God.” For a while, they proceeded with vigour; the foundation of the house is laid, and the superstructure raised to some considerable height: but whether this fit of hot zeal soon cooled, as is too common, or the people were discouraged by the false representations of their enemies, which perhaps met with too favourable a reception at the court of Darius; it so happened, that the hearts of the magistrates and ministers of the people waxed faint; and an awful chasm intervened, between the finishing and laying the foundation of this promising and glorious work.

Upon this, another prophet, even Zechariah, (who with Haggai had been joint sufferer in the captivity) is sent to lift up the hands that hang down, to strengthen the feeble knees, and by the foregoing instructive vision, to reanimate Joshua and the people in general, and the heart of Zerubbabel, the son of Shealtiel, in particular, maugre all discouragements, either from inveterate enemies, or from timid unstable friends, or all other obstacles whatsoever. If Haggai thunders, Zechariah’s message is as lightening. “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, (not by barely human power or policy) but by my spirit, saith the Lord of Hosts: Who art thou, O great mountain? (thou Sanballat and thy associates, who have been so long crying out, what mean these feeble Jews? however great, formidable, and seemingly insurmountable) before Zerubbabel thou shalt (not only be lowered and rendered more accessible, but) become a plain;” thy very opposition shall, in the end, promote the work, and help to expedite that very building, which thou intendest to put a stop to, and destroy.

And lest Zerubbabel, through unbelief and outward opposition, or for want of more bodily strength, should think this would be a work of time, and that he should not live to see it compleated in his days, “The word of the Lord came to Zechariah, saying, The hands of Zerubbabel have laid the foundation of this house; his hands also shall finish it, and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.” Grace! grace! unto it: a double acclamation, to shew, that out of the abundance of their hearts, their mouth spake; and this with shoutings and crying from all quarters. Even their enemies should see the hand and providence of God in the beginning, continuance, and ending of this seemingly improbable and impracticable work; so that they should be constrained to cry, “Grace unto it,” and wish both the work and the builders much prosperity: But as for its friends, they should be so transported with heart-felt joy in the reflection upon the signal providences which had attended them through the whole process, that they would shout and cry, “Grace, grace unto it:” or, This is nothing but the Lord’s doing; God prosper and bless this work more and more, and make it a place where his free grace and glory may be abundantly displayed. Then by a beautiful and pungent sarcasm, turning to the insulting enemies, he utters the spirited interrogation in my text, “Who hath despised the day of small things?” Who are you, that vauntingly said, what can these feeble Jews do, pretending to lay the foundation of a house which they never will have money, or strength, or power to finish? Or, who are you, O timorous, short-sighted, doubting, though well-meaning people, who, through unbelief, were discouraged at the small beginnings and feebleness of the attempt to build a second temple? And, because you thought it could not come up to the magnificence of the first, therefore were discouraged from so much as beginning to build a second at all?

A close instructive question this; a question, implying, that whenever God intends to bring about any great thing, he generally begins with a day of small things.

As a proof of this, I will not lead you so far back, as to the beginning of time, when the Everlasting “I am” spoke all things into existence, by his almighty fiat; and out of a confused chaos, “without form and void,” produced a world worthy of a God to create, and of his favourite creature man, his vicegerent and representative here below, to inhabit, and enjoy in it both himself and his God. And yet, though the heavens declare his glory, and the firmament sheweth his handy work, though there is no speech nor language where their voice is not heard, and their line is gone out through all the earth; and by a dumb, yet persuasive language, proves the hand that made them to be divine; yet there have been, and are now, such fools in the world, as to “say in their hearts, There is no God;” or so wise, as by their wisdom, not to know God, or own his divine image to be stamped on that book, wherein these grand things are recorded, and that in such legible characters, that he who runs may read.

Neither will I divert your attention, honoured fathers, to the histories of Greece and Rome, or any of the great kingdoms and renowned monarchies, which constitute so great a part of ancient history; but whose beginnings were very small, (witness Romulus’s ditch) their progress as remarkably great, and their declension and downfal, when arrived at their appointed zenith, as sudden, unexpected, and marvellous. These make the chief subjects of the learning of our schools; though they make but a mean figure in sacred history, and would not perhaps have been mentioned at all, had they not been, in some measure, connected with the history of God’s people, which is the grand subject of that much despised book, emphatically called, The Scriptures. Whoever hath a mind to inform himself of the one, may read Rollin’s Ancient History, and whoever would see the connection with the other, may consult the learned Prideaux’s admirable and judicious connection. Books which, I hope, will be strenuously recommended, and carefully studied, when this present infant institution gathers more strength, and grows up into a seat of learning. I can hardly forbear mentioning the small beginnings of Great Britain, now so distinguished for liberty, opulence and renown; and the rise and rapid progress of the American colonies, which promises to be one of the most opulent and powerful empires in the world. But my present views, and the honours done this infant institution this day, and the words of my text, as well as the feelings of my own heart, and I trust, of the hearts of all that hear me, lead me to confine your meditations to the history of God’s own peculiar people, which for the simplicity and sublimity of its language, the veracity of its author, and the importance and wonders of the facts therein recorded, if weighed in a proper balance, hath not its equal under the sun. And yet, though God himself hath become an author among us, we will not condescend to give his book one thorough reading. Be astonished, O heavens, at this!

Who would have thought that from one, even from Abraham, and from so small a beginning, as the emigration of a single private family, called out of a land wholly given to idolatry, to be sojourners and pilgrims in a strange land; who would have thought, that from a man, who for a long season was written childless, a man whose first possession in this strange land, was by purchasing a burying place for his wife, and in whose grave one might have imagined he would have buried all future expectations; who would have thought, that from this very man and woman, according to the course of nature, both as good as dead, should descend a numerous offspring like unto the stars of heaven for multitude, and as the sand which is upon the sea shore innumerable? Nay, who would have imagined, that against all probability, and in all human appearance impossible, a kingdom should arise? Behold a poor captive slave, even Joseph, who was cruelly separated from his brethren, became second in Pharaoh’s kingdom: he was sent before to work out a great deliverance, and to introduce a family which should take root, deep root downwards and bear fruit upwards, and fill the land. How could it enter into the heart of man to conceive, that when oppressed by a king, who knew not Joseph, though they were the best, most loyal, industrious subjects this king had, when an edict was issued forth as impolitic as cruel, (since the safety and glory of all kingdoms chiefly consist in the number of its inhabitants) that an outcast, helpless infant should be taken, and bred up in all the learning of the Egyptians, and in that very court from which, and by that very tyrant from whom the edict came, and that the deliverer should be nurtured to be king in Jeshurun?