The Trump of God

16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

(1 Thessalonians 4:16)

1 O that I were an angel, and could have the wish of mine heart, that I might go forth and speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people!

(Alma 29:1)

17 Hearken ye, for, behold, the great day of the Lord is nigh at hand.

18 For the day cometh that the Lord shall utter his voice out of heaven; the heavens shall shake and the earth shall tremble, and the trump of God shall sound both long and loud, and shall say to the sleeping nations: Ye saints arise and live; ye sinners stay and sleep until I shall call again.

 19 Wherefore gird up your loins lest ye be found among the wicked.

(Doctrine and Covenants 43:17–19)

92 And angels shall fly through the midst of heaven, crying with a loud voice, sounding the trump of God, saying: Prepare ye, prepare ye, O inhabitants of the earth; for the judgment of our God is come. Behold, and lo, the Bridegroom cometh; go ye out to meet him.

(Doctrine and Covenants 88:92)

The Blowing of the Great Trumpet
And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:13.

In this and the three preceding chapters are foretold great things that should be accomplished at a certain future day; and therefore we have repeatedly in these chapters, this expression, “in that day shall” this and that “come to pass.” And we learn what day it is, by the things that are spoken to be accomplished in that day. 

Chapter Isaiah 24:21-23, “And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.” Twenty-fifth chapter, ninth verse, “And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.” Twenty-sixth chapter, first [and] second verses, “In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in.” 

Twenty-seventh chapter, first, second [and] third verses, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day.” Twelfth and thirteenth verses, “And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount of Jerusalem.” 

The things spoken, show the day to be the glorious gospel day, the day when God shall set up the kingdom of his Son on the earth.

In the text we may observe,

1. The salvation of God's people foretold, concerning which two things are here represented:

(1) The miserable state they are saved from, which is a perishing state of captivity and banishment, here represented by the state that the poor captives and outcasts of the children of Israel were in in Assyria and Egypt, where they were removed far off from the land of Canaan, the good land, the land of the inheritance and rest of God's Israel, and where they were in the hands of their enemies. The Egyptians were their old taskmasters that had been so cruel to them before their redemption out of Egypt, and always seemed to have retained an enmity against them. And the Assyrians were a people that were, in Isaiah's time, at war with the Jews, when they came up under Rabshakeh to destroy Jerusalem [Isaiah 36].

In those distant countries of their enemies, the poor, captivated, outcast Jews were ready to perish by the hard usage they met with under the hand of their enemies. To this is compared the misery that men are naturally in in bondage to sin and Satan, and in a state of banishment and estrangement from God.

And the salvation of God's spiritual Israel from spiritual captivity and banishment is represented by the salvation of the literal Israel from these countries.

(2) Here is represented the happy state they are brought to in this salvation, which is a state of holiness and nearness to God. They shall be brought to “worship the Lord in the holy mount at Jerusalem.”

Which is a lively representation of the happiness that persons are brought to by Christ's salvation, which is a state of spiritual exaltation. They that are God's, dwell as it were in the mount; they live above the world; they dwell on high, as it is said, Isaiah 33:16, “He shall dwell on high: his place of defense shall be the munitions of rocks: bread shall be given him; his waters shall be sure.” They dwell on a mountain, and it is God's holy mountain. The happiness and honor of the saints consists in their holiness and nearness to God.

And their happiness don't consist in a state of idleness. They are not by the salvation of Christ brought to God's holy mountain, there to be inactive and slothful, but to serve God. They shall come and “worship the Lord in the holy mount at Jerusalem.”

2. We may observe the means by which they shall be brought into this state of salvation, viz. by the preaching of the word of God, here called the blowing of the “great trumpet.” 

“And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish.” They shall come at the sound of that trumpet. The blowing of trumpets of old, in the time of the typical dispensation, was one main type of the preaching of the word of God. And therefore it was appointed by God in the Law that trumpets on all occasions were to be blown by priests. 

So the trumpets were to be blown by them in the feast of trumpets, in the first day of the seventh month, and so in the beginning of the jubilee; and in the new moons and in all their feast days, and to call solemn assemblies, and over their sacrifices; and even the trumpets that were blown in war in their armies were, by God's order, by the priests, hereby representing that the preaching of the word is by the sacred order of the ministers of the gospel.

[Doctrine.]

What I design from these words, is to show how the preaching of the Word may fitly be compared to the blowing of a trumpet, and especially as that was used among the Israelites of old; and then make some application.

I. There was a loud and awful trumpet blown by angels at the giving of the Law at Mt. Sinai. Exodus 19:16, “And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.” Verse Exodus 19:19, “And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.” [Chapter] Exodus 20:18, “And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.”

II. Trumpets were wont to [be] blown to give the people warning of danger by an approaching enemy, to which there is often allusion in the Prophets. Jeremiah 4:5, “Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defensed cities.” And ch. Jeremiah 6:1, “Ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Beth-haccerem: for evil appeareth out of the north, and great destruction.” Hosea 5:8-09, “Blow ye the cornet in Gibeah, and the trumpet in Ramah: cry aloud at Beth-aven, after thee, O Benjamin. Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.” Amos 3:6, “Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it?” 

Ministers giving people warning of their danger is compared to this very thing in Ezekiel [ch. Ezekiel 33:4-05].

III. The priests were wont to blow their silver trumpets over the sacrifices. Numbers 10:10, “Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the Lord your God.” 2 Chronicles 7:5-06, “And king Solomon offered a sacrifice of twenty and two thousand oxen, and an hundred and twenty thousand sheep: so the king and all the people dedicated the house of God. And the priests waited on their offices: the Levites also with instruments of music of the Lord, which David the king had made to praise the Lord, because his mercy endureth for ever, when David praised by their ministry; and the priests sounded trumpets before them, and all Israel stood.”

IV. The silver trumpets were sounded on Mt. Zion to call the solemn feasts. Numbers 10:2, “That thou mayest use them for the calling of the assembly.” Tenth verse, “And in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the Lord your God.” They saw the mountain at a distance; when they came near they heard the joyful sound.

At three joyful seasons, especially: one monthly, another yearly, another once in fifty years.

First. Monthly, at new moons. Numbers 10:10, “Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God.”

Second. Yearly, at the feast of trumpets, at the beginning of the seventh month. Leviticus 23:24, “Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.” Numbers 29:1, “And in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you.” The world is supposed to have been created in that month. The tabernacle in the wilderness was supposed to be built in that month. The temple of Solomon was dedicated in that month. Christ [was] born [in that month].

It was a kind of holy month: every seventh day, (every) seven years, and seven times seven years.

Every one of these sabbaths represented the gospel day.

Third. At the jubilee. Leviticus 25:8-10, “And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.”

This especially represents the preaching of the gospel at the beginning of the jubilee of the world.

V. At the sound of the trumpet, the people were to set forward on their journey towards Canaan. Numbers 10:1-02, “And the Lord spake unto Moses, saying, Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.” Natural men should seek {to set forward on their journey towards Canaan}. Godly men {should seek the heavenly Canaan}.

VI. At this sound they were to engage in battle with their enemies. Numbers 10:9, “And if ye go to war in your land against the enemy that oppressed! you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies.” Numbers 31:6, “And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.” Jos 6:4, “And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.”

VII. With this they proclaimed their kings. 2 Kings 9:13, “Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.” And 2 Kings 11:14, “And when she looked, behold, the king stood by a pillar, as the manner was, and the princes and the trumpeters by the king, and all the people of the land rejoiced, and blew with trumpets.”

VIII. With this they brought up the ark of God to Zion. 2 Samuel 6:15, “So David and all the house of Israel brought up the ark of God with shouting and the sound of the trumpet.” Psalms 47:5, “God is gone up [with a shout, the Lord with the sound of a trumpet].”

Application.

The Use that I would make of what has been said, is of Exhortation to all to hear the sound of this trumpet.

First. To Christless sinners. Here let several things be considered:

1. We, all of us, are favored with that important and joyful sound. We sit within the hearing. We are some of those highly favored people, spoken of, Psalms 89:15, “Blessed are the people that know the joyful sound.” They have blessed opportunities and advantages, if they do but know it, and they are indeed blessed that hearken to and obey that sound.

We are peculiarly favored in this beyond many millions of mankind, that dwell out of the hearing of this sound. It never once reached their ears. They are in great danger, but they have no trumpet to give them warning of their danger, and so destruction comes upon them unexpected, and they have no opportunity to escape.

They are perishing, and they have no joyful trumpet to give 'em notice of a Savior and to call 'em to this Savior, as we have.

But we have the warning trumpet very plainly sounding in our ears, fully informing us of the strength and approaches of the enemy.

We hear the joyful inviting sound of the gospel, [the] sound of the silver trumpet over the great sacrifice. {We hear the joyful sound} calling us to the glorious gospel feast, {calling us to the} jubilee, proclaiming Christ the King that God has set on his holy hill of Zion.

2. This is a day wherein this trumpet is sounding in an extraordinary manner. God has raised up some that he has fitted with an extraordinary zeal and fervency of spirit to warn and invite sinners, so that the trumpet has been sounded of late more frequently and loudly than ordinary. 

And you yourselves, amongst others, have heard that one has in this land, and in many other lands, very loudly and with great effect sounded this trumpet.3 Which is attended with more than commonly loud warnings and calls in providence, in the extraordinary works of God that he appears in on the souls of men. We know not but that this may be the beginning of the sound of that trumpet of the great jubilee of the world, or a forerunner of it.

3. Consider that this is the trump of God that you hear sounded, and therefore all should hear. Isaiah 18:3, “All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth the trumpet, hear ye.” 

That word that is preached is the word of God, and when it is preached according to his institution, you ought to look upon [it] as the sounding of the trump of God to give men warning and to call them to himself. 

The gospel is the glorious gospel of Jesus Christ. Christ stands and proclaims the joyful tidings of salvation to all, and that with a loud voice; as you may see, John 7:37, and it came to pass, [“In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.”] This was at the great feast of tabernacles, which was one of those joyful feasts on which the silver trumpet used to be blown.

So that you should look on that word that you hear from time to time as the voice of the great God. How solemn and awful therefore is it, and how much requiring your attention?

And now especially is God himself sounding the great trumpet and loudly warning sinners to fly from the wrath to come, and loudly calling the poor outcasts that are ready to perish to come to him, to his holy mountain in Jerusalem.

Now is he setting up an ensign in the mountains in a most conspicuous manner. These great, remarkable and unusual things which he is now bringing to pass in various parts of the land are the ensign that he sets up as it were in the mountains, in the most open and public view, to give all warning and to be a notification to all of the approaching wrath and of the offered mercy. And therefore, let all observe; let every creature hearken when Jehovah speaks and when the Son of [God] sounds the trumpet. When the great God speaks, it becomes all heaven and earth most devoutly and solemnly to attend. Isaiah 1:2, “Hear, O heavens, and give ear, O earth: for the Lord hath spoken.” Who is he that is so stupid and so impious as to be regardless at such a day as this, when the Almighty sets up his ensign and blows the trumpet amongst us?

Let him know that, unless he soon awakes out of sleep and shows a greater regard to the voice of God in the trumpet of the gospel, there will soon be another sound heard: and that is the sound of his thunder, when God shall thunder upon him with his great power and in his awful wrath.

Hearken, you poor captive souls: you that are ready to perish in Assyria, and the poor outcasts in the land of Egypt; you that have [been] led away to the utmost ends of the earth, into a miserable state and condition, and are there still lost and undone. The great trumpet is now blown! Don't you hear the sound of it this day, hear it sounded so long, and do you yet remain regardless? 

Hearken, look up, and behold the ensign that God has set upon the mountains. Here is an awful warning of your day {of judgment}, and here is a glorious loud proclamation of liberty and salvation. There is a great captain of salvation appears, that is come into the world to deliver poor lost captives and exiles. Therefore, now arise, shake yourselves from the dust, look up out of the dark dungeon, out of the horrible pit. Come, return to Zion, and gather yourselves to the mountain of the house of the Lord; come and worship at his holy mountain Jerusalem.

Hear the awful trumpet from Mt. Sinai that warns of wrath and eternal damnation, that made all the people in the camp to tremble, and will make your heart to tremble, unless it be harder than a rock. And hear also the joyful trumpet at Mt. Zion that offers mercy, and calls and invites you to come. Go thither to God's holy temple, to the great sacrifice that has there been offered for sin, and to the sweet incense offered by the great high priest, and to a glorious gospel feast that God has provided for poor famishing souls.

This trumpet on Mt. Zion is the voice of Christ. You are going from Mt. Zion, you are wandering away from it further and further; but Christ is sounding a trumpet now to call you back. See Revelation 1:10, “And I heard behind me a great voice, as of a trumpet.” You may see whose voice this is by the Revelation 1:12-17:

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; and in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last.

And you may see what it is. This great voice of Christ, that is like a trumpet, says, v. Revelation 1:11, “I am Alpha and Omega, the first and the last”; and v. Revelation 1:18,

-- 446 --

“I am he that liveth, and was dead; and, behold, I am alive for evermore Amen; and have the keys of hell and of death.” This is a joyful voice {calling us to the glorious gospel feast}. Therefore hearken to this voice, and come to this glorious Person that was dead and is alive, that died for sinners and {is now the King that God has set on his holy hill}. Christ, who thus proclaims with a great voice, is on Mt. Zion. Revelation 14:1, “And I looked and lo, a Lamb stood on Mt. Zion, and with him an hundred and forty and four thousand, having his Father's name written in their foreheads.” And there it is that he sounds the silver trumpet; 'tis to call you to him, to Zion.

This Zion is the heavenly Zion. Christ, with a great voice as of a trumpet, is calling you poor, undone, miserable creatures up to heaven. Revelation 4:1, “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither.” Thither it is that this joyful sound invites you. 

As of old the trumpet was sounded on Mt. Zion to call the people up to the top of the mountain of the house of the Lord, to their solemn feast, so the voice of Christ, sounding in the silver trumpet of the gospel, is calling from the borders of hell to come up to heaven and there celebrate an eternal feast. Hearken, therefore, all you poor guilty souls that go about concerned and distressed under a vast load of guilt. Hearken, you that complain of your hard and senseless hearts.

Hearken, you poor discouraged souls, you that are ready to say that you are cast out of God's sight: yet let the joyful sound of this trumpet awaken your attention and encourage your heart to look towards God's holy temple. Look up, see the door that is opened in heaven, the door of mercy and of hope. See the pleasant light that shines forth from that door. 'Tis the light of the new Jerusalem; 'tis the light of the glory of God and the Lamb. Thither you are invited to enter; the way is open. The root and the offspring of David, the bright {and morning star}, says, Come; and the Spirit and the Sender says, Come; and whosoever will, let him come [Revelation 22:16-17].

And let stupid senseless sinners, that are not at [present] much awakened or greatly engaged for their salvation at such a time as this, hearken to the sound of the great trumpet which they hear this day.

I am afraid there are some of you have heard it so often, that you are grown deaf with it; you have lost your hearing. And the louder the trumpet sounds, and the longer you hear it, the more and more deaf you grow.

Here consider two things.

1. Consider what the prophet Ezekiel says of those that hear the sound of the trumpet and won't take warning. Ezekiel 33:4, “Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.”

2. If you won't be awakened by the sound of the trumpet that you now hear, I'll tell you of one trumpet that you must hear, that will awaken you: that we read of, [1 Corinthians 15:52, “For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”]

Second. Let those that think themselves godly hearken to the sound of the great trumpet. 'Tis directed to you as well as others. 'Tis directed [to] all the inhabitants of the world (Isaiah 18:3).

You are warned by it.

You are invited by it.

You are called by it at this day, in an especial manner, to come and help bring up the ark of God.

You are now called to come and honor the King which God is setting on his holy hill of Zion.

You are called at this day especially to engage in battle with your enemies.

You are called at this day especially to go forward in your journey towards the heavenly Canaan.

In some respects, the sound of the gospel trumpet is especially to the people of Christ, for they are his people. They are the spiritual Israel that belong to Zion, that are to come thither to worship God in his holy mountain.

They are his armies, that have Christ for their captain; and, as when a general commands the trumpet to sound, 'tis for the notification especially of his own soldiers.

Therefore, let none such remain slumbering and regardless at this day, when their King and the captain of their salvation is in so remarkable a manner causing his great trumpet to be blown.

The word translated "discerning," signifies to "discriminate" or "distinguish."

 35 O then, is not this real? I say unto you, Yea, because it is light; and whatsoever is light, is good, because it is discernible, therefore ye must know that it is good; and now behold, after ye have tasted this light is your knowledge perfect? (Alma 32:35)

_____

11. When the Apostle says, 1 Corinthians 11:28, "Let a man examine himself, and so let him eat…," it seems to be much the most reasonable to understand it of trying himself with regard to the truth of his Christianity, or reality of his grace; the same which the same Apostle directs the same Corinthians to, in his other epistle 2 Corinthians 13:5, where the same word is used in the original. 

The Greek word (δοϰιμαζέτω) will not allow of what some have supposed to be the Apostle's meaning, viz. that a man should consider and inquire into his circumstances, and the necessities of his case, that he may know what are the wants he should go to the Lord's Table for a supply of. 

The word properly signifies "proving" or "trying" a thing with respect to its quality and goodness, or in order to determine whether it be true and of the right sort. And so the word is always used in the New Testament; unless that sometimes 'tis used as it were metonymically, and in such places is variously translated, either "discerning," or "allowing," "approving," "liking," etc. these being the effects of trial. 

Nor is the word used more frequently in the New Testament for any sort of trial whatever, than for the trial of professors with regard to their grace or piety. 

The word (as Dr. Ames, in his Catecheséòs Sciagraphia,5 and Mr. Willard in his Body of Divinity,6 observe) is borrowed from goldsmiths, properly signifying the trial they make of their silver and gold, whether it be genuine or counterfeit: and with a manifest allusion to this original application of the word, is often used in the New Testament for a trying the piety of professors. 

'Tis used with this view in all the following texts. 

1 Peter 1:7, "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried by fire, might be found unto praise," etc. 

1 Corinthians 3:13, "The fire shall try every man's work of what sort it is." James 1:3, "The trying of your faith worketh patience." 

1 Thessalonians 2:4, "God who trieth our hearts." 

The same word is used in 2 Corinthians 8:8, "To prove the sincerity of your love." So, Galatians 6:3-4, "If any man thinketh himself to be something, when he is nothing, he deceiveth himself: but let every man prove his own work." 

In all these places there's the same word in the Greek with that in the text now under consideration.

When the Apostle directs professing Christians to "try" themselves, using this word indefinitely, as properly signifying the examining or proving a thing whether it be genuine, or counterfeit, the most natural construction of his advice is, that they should try themselves with respect to their spiritual state and religious profession, whether they are disciples indeed, real and genuine Christians, or whether they are not false and hypocritical professors. 

As if a man should bring a piece of metal that had the color of gold, with the impress of the king's coin, to a goldsmith, and desire him to try that money, without adding any words to limit his meaning, would not the goldsmith naturally understand, that he was to try whether it was true gold, or true money, yea or no?

But here it is said by some, that the context of the passage under debate (1 Corinthians 11:28) does plainly limit the meaning of the word in that place; 

the Apostle there speaking of those things that had appeared among the communicants at Corinth, which were of a scandalous nature, so doubtless unfitting 'em for the Lord's Supper; 

and therefore when the Apostle directs 'em to examine or prove themselves, 'tis but just, to suppose his meaning to be, that they should try whether they ben't disqualified by scandal. 

To this I answer, though the Apostle's putting the Corinthians upon trying themselves, was on occasion of the mentioning some scandalous practices found among them, yet this is by no means any argument of its being only his meaning, that they should try themselves whether they were scandalous persons; and not, that they should try whether they were true genuine Christians. 

The very nature of scandal (as was observed before) is, that which tends to obscure the visibility of the piety of professors, and wound others' charity towards them, by bringing the reality of their grace into doubt; and therefore what could be more natural, than for the Apostle, when mentioning such scandals among the Corinthians, to put them upon trying the state of their souls, and proving their sincerity? 

This is certainly the case in this Apostle's directing the same persons to prove themselves (2 Corinthians 13:5), using the same word there, which he uses here, and giving his direction on the like occasion. 

For in the second epistle (as well as in the first) his putting them on examining and proving themselves, was on occasion of his mentioning some scandals found among them; as is plain from the foregoing context. And yet there it is expressly said, that the thing concerning which he directs them to prove themselves, is, whether they be "in the faith," and whether Christ is in them. 

Nor is there anything more in the preceding context of one place, than in that of the other, obliging or leading us to understand the Apostle to intend only a trying whether they were scandalous, and not whether they were sincere Christians.

And as to the words following in the next verse, "For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Lord's body": these words, by no means, make it evident (as some hold) that what the Apostle would have them examine themselves about, is, whether they have doctrinal knowledge, sufficient to understand, that the bread and wine in the sacrament signify the body and blood of Christ: 

but on the contrary, to interpret the Apostle in this sense only, is unreasonable, upon several accounts. 

(1) None can so much as go about such an examination, without first knowing, that the Lord's body and blood is signified by these elements.

For merely a man's putting this question to himself, Do I understand that this bread and this wine signify the body and blood of Christ? supposes him already to know it from a previous information; and therefore to exhort persons to go about such an examination, would be absurd. And then 

(2) 'tis incredible that there should be any such gross ignorance appearing in a number of the communicants in the Corinthian church, if we consider what the Scripture informs us concerning that church: 

as particularly, if we consider what an able and thorough instructor and spiritual father they had had, even the apostle Paul, who 

founded that church, 

brought them out of their heathenish darkness, and 

initiated them in the Christian religion, and 

had instructed them in the nature and ends of gospel ordinances, and 

continued at Corinth, constantly laboring in the word and doctrine for a long while together, no less than a year and six months; 

and, as we may well suppose, administering the Lord's Supper among them every Lord's day; for the Apostle speaks of it as the manner of that church to communicate at the Lord's Table with such frequency (1 Corinthians 16:2). 

And the Corinthian church at that day when the Apostle wrote this epistle, was a church noted for excelling in doctrinal knowledge; as is evident by ch. 1 Corinthians 1:5-7 and several other passages in the epistle. 

Besides, the communicants were expressly told at every communion, every week, when the bread and wine were delivered to them in the administration, that that bread signified the body, and that wine signified the blood of Christ. 

And then besides, (3) the Apostle by his argument in ch. 1 Corinthians 10:16 supposes the Corinthians doctrinally acquainted with this subject already. 

It therefore appears to me much more reasonable, to apprehend the case to be thus: 

the offensive behavior of the communicants at Corinth gave the Apostle reason to suspect, that some of them came to the Lord's Table without a proper impression and true sense of the great and glorious things there signified; 

having no habitual hunger or relish for the spiritual food there represented, no inward vital and experimental taste of that flesh of the Son of Man, which is meat indeed. 

The word translated "discerning," signifies to "discriminate" or "distinguish." 

The taste is the proper sense whereby to discern or distinguish food (Job 34:3). 

And 'tis a spiritual sense or taste which is that whereby we discern or distinguish spiritual food. Hebrews 5:14, "Those who by reason of use, have their senses exercised to discern both good and evil," Πϱος διάϱισιν, etc. a word of the same root with that rendered "discerning," in 1 Corinthians 11:29. 

He that has no habitual appetite to and relish of that spiritual food, which is represented and offered at the Lord's Table; 

he that has no spiritual taste wherewith to perceive anything more at the Lord's Supper, than common food; 

or that has no higher view, than with a little seeming devotion to eat bread, as it were in the way of an ordinance, but without regarding in his heart the spiritual meaning and end of it and without being at all suitably affected with the dying love of Christ therein commemorated; 

such a one may most truly and properly be said not to discern the Lord's body. 

When therefore the Apostle exhorts to self-examination as a preparative for the sacramental supper he may well be understood to put professors upon inquiring whether they have such a principle of faith, by means whereof they are habitually in a capacity and disposition of mind to discern the Lord's body practically and spiritually (as well as speculatively and notionally) in their communicating at the Lord's Table: 

which is what none can do who have but common grace, or a faith short of that which is justifying and saving. 

It's only a living faith that capacitates men to discern the Lord's body in the sacrament with that spiritual sensation or spiritual gust, which is suitable to the nature and design of the ordinance, and which the Apostle seems principally to intend.

Now; Finished and dedicated

 

The next thing I would take notice of is the building of the temple which was a great type of three things, viz. 

- of Christ, especially the human nature of Christ, and 

- of the church of Christ, and 

- of heaven. 

The tabernacle seemed rather to represent the church in its movable, changeable state here in this world. 

But that beautiful, glorious, costly structure of the temple that succeeded the tabernacle, and was a fixed and not a movable thing, seems especially to represent the church in its glorified state in heaven. 

This temple was built according to the pattern shown by the Holy Ghost to David, and by divine direction given to David in the place where was the threshing-floor of Ornan the Jebusite in Mount Moriah, 2 Chronicles 3:1 ["Then Solomon began to build the house of the Lord … in mount Moriah, where the Lord appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite"]. 

[This was] the same mountain and undoubtedly the very same place where Abraham offered up his son Isaac, for there is said to be a mountain in the land of Moriah, Genesis 22:2, which mountain was called "the mountain of the Lord" as this mountain of the temple was, Genesis 22:14, "And Abraham called the name of that place Jehovahjireh: as was said to that day, In the mount of the Lord it shall be seen." This was the house where Christ dwelt till he came to dwell in the temple of his body or human8 nature, which was the antitype of this temple, as appears because Christ on [the] occasion of their showing him the temple of Jerusalem says, "Destroy this temple [and in three days I will raise it up]," speaking of the "temple of his body," John 2:19–21.

This house or an house built in this place continued to be the house of God, the place of the worship of his church, till Christ came. 

Here was the place that God chose where all their sacrifices were offered till the great sacrifice came and made the sacrifice and oblation to cease. Into his temple in this place the Lord came, even the messenger of the covenant. 

Here he often delivered his heavenly doctrine and wrought miracles.9 

Here his church was gathered by the pouring out of the Spirit after his ascension: Luke 24:53, speaking of the disciples after Christ's ascension, and they "were continually in the temple, praising and blessing God." And Acts 2:46, speaking of the multitudes that were converted by that great outpouring [of the Spirit],1 "And they continued daily with one accord in the temple." And Acts 5:42, speaking of the apostles, "And daily in the temple, and in every house, they ceased not to teach and preach Jesus ‹Christ›." 

And hence the sound of the gospel went forth, and the church spread into all the world.

213.3 It is here worthy to be observed that at this time in Solomon's reign, after the temple was finished, the Jewish church was risen to its highest external glory. 

The Jewish church or the ordinances and constitution of it [is] compared to the moon in the Revelation 12:1, "And there appeared a great wonder in heaven; a woman clothed [with the sun, and the moon under her feet, and upon her head a crown of twelve stars]." 

And as this church was like the moon in many other respects so it was in this, that it waxed and waned like the moon. From the first foundation that was laid of it in the covenant made with Abraham, when this moon was now beginning to appear, it had to this time been gradually increasing in its glory. 

This time wherein the temple was finished and dedicated was about middle between the calling of Abraham and the coming of Christ, and now it was full moon. After this the glory of the Jewish church gradually decreased till Christ came, as I shall have occasion more particularly to observe afterwards.

Now the church of Israel was in its highest external glory. 

Now Israel was multiplied exceeding so they are said to have become like the sand on the sea shore, 1 Kings 4:20. 

Now the kingdom of Israel was firmly established4 in the right family, the family of which Christ was to come. 

Now God had chosen the city where he would place his name. 

Now God had fully given his people the possession of the promised land and they now possessed the dominion of it, all in quietness and peace, even from the river of Egypt to the great river Euphrates.  All those nations that had formerly been their enemies quietly submitted to 'em; none pretended to rebel against them now. 

Now the Jewish worship in all its ordinances was fully settled. 

Now instead of a movable tent and tabernacle they had a glorious temple; the temple the most magnificent, beautiful, and costly structure that was then, ever had been before, or ever has been since. 

Now the people enjoyed peace and plenty, and sat every man under his vine and fig tree, "eating and drinking, and making merry," as 1 Kings 4:20. 

Now they were in the highest pitch of earthly prosperity, silver being as plenty as stones, and the land full of gold, and precious stones, and other precious foreign commodities brought by Solomon's ships5 from Ophir and that came from all other parts of the world.6 

Now they had a king reigning over them that was the wisest of men and probably the greatest earthly prince that ever was. 

Now their fame went abroad into all the earth, so that they came from the utmost parts of the earth to see their glory and their happiness.7

Thus God was pleased in one of the ancestors of Christ remarkably to shadow forth the kingdom of Christ reigning in his glory. David that was a man of war, a man that had shed much blood and whose life was full of troubles and conflicts, was more of a representation of Christ in his state of humiliation, his militant state wherein he was constantly with his enemies. 

But Solomon that was a man of peace [was a representation] more especially of Christ exalted and triumphing and reigning in his kingdom of peace. And the happy glorious state of the Jewish church at that time did remarkably represent two things: 1. that glorious state of the church on earth that should be in the8 later ages of the world, those days of peace when "nation shall not lift up [sword against nation, neither shall they learn war any more],"9 and 2. the future glorified state of the church in heaven. 

The earthly Canaan never was so lively a type of the heavenly Canaan as it was then when the happy people of Israel did indeed enjoy it as a land flowing with milk and honey.1

_____

Now: OT (949) NT (407) BM (1231) DC (209) PGP (46)

Now it came to pass that there were many of the rising generation (Mosiah 26:1)

And now because of their unbelief they could not understand the word of God; (Mosiah 26:3)

And now in the reign of Mosiah they were not half so numerous (Mosiah 26:5)

Now king Mosiah had given Alma the authority over the church. (Mosiah 26:8)

Now there had not any such thing happened before in the church; (Mosiah 26:10)

And now the spirit of Alma was again troubled;  (Mosiah 26:13)

David Brainerd and unfolding mysteries

Edwards edited and published Brainerd's missionary journal, including these which were among his last words:

On the morning of the next day, being Lord's Day, October 4, as my daughter Jerusha (who chiefly tended him) came into the room, he looked on her very pleasantly and said, "Dear Jerusha, are you willing to part with me? I am quite willing to part with you: I am willing to part with all my friends: I am willing to part with my dear brother John; although I love him the best of any creature living: I have committed him and all my friends to God, and can leave them with God. Though, if I thought I should not see you and be happy with you in another world, I could not bear to part with you. But we shall spend an happy eternity together!"

In the evening, as one came into the room with a Bible in her hand, he expressed himself thus; "Oh, that dear book! that lovely book! I shall soon see it opened! The mysteries that are in it, and the mysteries of God's Providence, will be all unfolded!"

_____

Behold, my beloved brethren, I will unfold this mystery unto you;

(Jacob 4:18)

Now, I unfold unto you a mystery; nevertheless, there are many mysteries which are kept, that no one knoweth them save God himself. 

(Alma 40:3)

14 And from time to time, as shall be manifested by the Comforter, receive revelations to unfold the mysteries of the kingdom;

(Doctrine and Covenants 90:14)

multitude of nations inhabiting South and North America

 

Dr. Taylor often speaks of the idolatry of the heathen world, as great wickedness, in which they were wholly inexcusable: and yet often speaks of their case as remediless, as being dead in sin, and unable to recover themselves. 

And if so, and yet, according to his own doctrine, every age, and every nation, and every man, had sufficient light afforded, to know God, and to know and do their whole duty to him; then their inability to deliver themselves must be a moral inability, consisting in a desperate depravity, and most evil disposition of heart.

And if there had not been sufficient trial of the propensity of the hearts of mankind, through all those ages that passed from Abraham to Christ, the trial has been continued down to this day, in all those vast regions of the face of the earth, that have remained without any effects of the light of the gospel; and the dismal effect continues everywhere unvaried. 

How was it with that multitude of nations inhabiting South and North America? What appearance was there, when the Europeans first came hither, of their being recovered, or recovering, in any degree from the grossest ignorance, delusions, and most stupid paganism? 

And how is it at this day, in those parts of Africa and Asia, into which the light of the gospel has not penetrated?

This strong and universally prevalent disposition of mankind to idolatry, of which there has been such great trial, and so notorious and vast proof, in fact, is a most glaring evidence of the exceeding depravity of the human nature; 

as 'tis a propensity, in the utmost degree, contrary to the highest end, the main business and chief happiness of mankind, consisting in the knowledge, service and enjoyment of the living God, the Creator and Governor of the world; in the highest degree contrary to that for which mainly God gave mankind more understanding than the beasts of the earth, and made them wiser than the fowls of heaven: 

which was, that they might be capable of the knowledge of God; and in the highest degree contrary to the first and greatest commandment of the moral law, that we should have no other gods before Jehovah, and that we should love and adore him with all our heart, soul, mind and strength. 

The Scriptures are abundant in representing the idolatry of the heathen world as their exceeding wickedness, and their most brutish stupidity. They that worship and trust in idols, are said themselves to be like the lifeless statues they worship, like mere senseless stocks and stones (Psalms 115:4–8, and Psalms 135:15–18).

A second instance of the natural stupidity of the minds of mankind, that I shall observe, is that great disregard of their own eternal interest; which appears so remarkably, so generally, among them that live under the gospel.

As Mr. Locke observes (Hum. Und., vol. 1 [bk. 2], p. 207),

Were the will determined by the views of good, as it appears in contemplation, greater or less to the understanding, it could never get loose from the infinite eternal joys of heaven, once proposed, and considered as possible: the eternal condition of a future state infinitely outweighing the expectation of riches or honor, or any other worldly pleasure, which we can propose to ourselves; though we should grant these the more probable to be obtained." 

Again (pp. 228, 229), "He that will not be so far a rational creature, as to reflect seriously upon infinite happiness and misery, must needs condemn himself, as not making that use of his understanding he should. 

The rewards and punishments of another life, which the Almighty has established, as the enforcements of his laws, are of weight enough to determine the choice, against whatsoever pleasure or pain this life can show. 

When the eternal state is considered but in its bare possibility, which nobody can make any doubt of, he that will allow exquisite and endless happiness to be but the possible consequences of a good life here, and the contrary state the possible reward of a bad one, must own himself to judge very much amiss, if he does not conclude that a virtuous life, with the certain expectation of everlasting bliss, which may come, is to be preferred to a vicious one, with the fear of that dreadful state of misery, which 'tis very possible may overtake the guilty, or at least the terrible uncertain hope of annihilation. 

This is so evidently so; though the virtuous life here had nothing but pain, and the vicious continual pleasure; which yet is for the most part quite otherwise, and wicked men have not much the odds to brag of, even in their present possession; nay, all things rightly considered, have I think even the worst part here. 

But when infinite happiness is put in one scale, against infinite misery in the other; 

if the worst that comes to the pious man, if he mistakes, be the best that the wicked man can attain to, if he be in the right; 

who can, without madness, run the venture: who in his wits would choose to come within a possibility of infinite misery? 

Which if he miss, there is yet nothing to be got by that hazard: whereas, on the other side, the sober man ventures nothing, against infinite happiness to be got, if his expectations come to pass.

That disposition of mind which is a propensity to act contrary to reason, is a depraved disposition. 'Tis not because the faculty of reason, which God has given to mankind, is not sufficient fully to discover to 'em that forty, sixty, or an hundred years, is as nothing in comparison of eternity, infinitely less than a second of time to an hundred years, that the greatest worldly prosperity and pleasure is not treated with most perfect disregard, in all cases where there is any degree of competition of earthly things, with salvation from exquisite eternal misery, and the enjoyment of everlasting glory and felicity; as certainly it would be, if men acted according to reason. 

But is it a matter of doubt or controversy, whether men in general don't show a strong disposition to act far otherwise, from their infancy, till death is in a sensible approach? In things that concern men's temporal interest, they easily discern the difference between things of a long and short continuance. 

'Tis no hard matter to convince men of the difference between a being admitted to the accommodations, and entertainments of a convenient, beautiful, well-furnished habitation, and to partake of the provisions and produce of a plentiful estate, for a day or a night; and having all given to them and settled upon them as their own, to possess as long as they live, and to be theirs, and their heirs' forever: there would be no need of men's preaching sermons, and spending their strength and life to convince men of the difference. 

Men know how to adjust things in their dealings and contracts one with another, according to the length of time in which anything agreed for is to be used or enjoyed. 

In temporal affairs, men are sensible that it concerns 'em to provide for future time, as well as for the present. Thus common prudence teaches 'em to take care in summer to lay up for winter; yea, to provide a fund, and get a solid estate, whence they may be supplied for a long time to come. And not only so, but they are willing and

-- 154 --

forward to spend and be spent, to provide that which will stand their children in stead, after they are dead; though it be quite uncertain, who shall use and enjoy what they lay up, after they have left the world; and if their children should have the comfort of it, as they desire, they will not partake with them in that comfort, or have any more a portion in anything under the sun. In things which relate to men's temporal interest, they seem very sensible of the uncertainty of life, especially of the lives of others; and to make answerable provision for the security of their worldly interest, that no considerable part of it may rest only on so uncertain a foundation, as the life of a neighbor or friend. Common discretion leads men to take good care, that their outward possessions be well secured, by a good and firm title. In worldly concerns, men are discerning of their opportunities, and careful to improve 'em before they are passed. The husbandman is careful to plow his ground, and sow his seed, in the proper season; otherwise he knows he can't expect a crop: and when the harvest is come, he will not sleep away the time; for he knows, if he does so, the crop will soon be lost. How careful and eagle-eyed is the merchant to observe and improve his opportunities and advantages, to enrich himself? How apt are men to be alarmed at the appearance of danger to their worldly estate, or anything that remarkably threatens great loss or damage to their outward interest? And how will they bestir themselves in such a case, if possible to avoid the threatened calamity? In things purely secular, and not of a moral or spiritual nature, men easily receive conviction by past experience, when anything, on repeated trial, proves unprofitable or prejudicial; and are ready to take warning by what they have found themselves, and also by the experience of their neighbors and forefathers.

But if we consider how men generally conduct themselves in things on which their well-being does infinitely more depend, how vast is the diversity? In these things, how cold, lifeless and dilatory? With what difficulty are a few of multitudes excited to any tolerable degree of care and diligence, by the innumerable means used with men to make 'em wise for themselves? And when some vigilance and activity is excited, how apt is it to die away, like a mere force against a natural tendency? What need of a constant repetition of admonitions and counsels, to keep the heart from falling asleep? How many objections are made? And how are difficulties magnified? And how soon is the mind discouraged? How many arguments, and

-- 155 --

often renewed, and variously and elaborately enforced, do men stand in need of, to convince 'em of things that are self-evident? As that things which are eternal, are infinitely more important than things temporal, and the like. And after all, how very few convinced effectually, or in such a manner as to induce to a practical preference of eternal things? How senseless are men of the necessity of improving their time to provide for futurity, as to their spiritual interest, and their welfare in another world? Though it be an endless futurity, and though it be their own personal, infinitely important good, after they are dead, that is to be cared for, and not the good of their children, which they shall have no share in. Though men are so sensible of the uncertainty of their neighbors' lives, when any considerable part of their estates depends on the continuance of them; how stupidly senseless do they seem to be of the uncertainty of their own lives, when their preservation from immensely great, remedy-less and endless misery, is risked by a present delay, through a dependence on future opportunity? What a dreadful venture will men carelessly and boldly run, and repeat and multiply, with regard to their eternal salvation, who are very careful to have everything in a deed or bond firm, and without a flaw? How negligent are they of their special advantages and opportunities for their soul's good? How hardly awakened by the most evident and imminent dangers, threatening eternal destruction, yea, though put in mind of 'em, and much pains taken to point them forth, show them plainly, and fully to represent them, if possible to engage their attention to 'em? How are they like the horse, that boldly rushes into the battle? How hardly are men convinced by their own frequent and abundant experience, of the unsatisfactory nature of earthly things, and the instability of their own hearts in their good frames and intentions? And how hardly convinced by their own observation, and the experience of all past generations, of the uncertainty of life and its enjoyments? Psalms 49:11, etc., "Their inward thought is, that their houses shall continue forever. . . . Nevertheless, man being in honor, abideth not; he is like the beasts that perish. This their way is their folly: yet their posterity approve their sayings. Like sheep are they laid in the grave."

In these things, men that are prudent for their temporal interest, act as if they were bereft of reason: "They have eyes, and see not; ears, and hear not; neither do they understand: They are like the horse and mule, that have no understanding" [Mark 8:18, Psalms 32:9].

-- 156 --

Jeremiah 8:7, "The stork in the heaven knoweth her appointed times; and the turtle, and the crane, and the swallow, observe the time of their coming: but my people know not the judgment of the Lord."

These things are often mentioned in Scripture, as evidences of extreme folly and stupidity, wherein men act as great enemies to themselves, as though they loved their own ruin (Proverbs 8:36), laying wait for their own blood (Proverbs 1:18). And how can these things be accounted for, but by supposing a most wretched depravity of nature? Why otherwise should not men be as wise for themselves in spiritual and eternal things, as in temporal? All Christians will confess, that man's faculty of reason was given him chiefly to enable him to understand the former, wherein his main interest, and true happiness consists. This faculty would therefore undoubtedly be every way as fit for the understanding of them, as the latter, if not depraved. The reason why these are understood and not the other, is not that such things as have been mentioned, belonging to men's spiritual and eternal interest, are more obscure and abstruse in their own nature. For instance, the difference between long and short, the need of providing for futurity, the importance of improving proper opportunities, and of having good security, and a sure foundation, in affairs wherein our interest is greatly concerned, etc., these things are as plain in themselves in religious matters, as in other matters. And we have far greater means to assist us to be wise for ourselves in eternal, than in temporal things. We have the abundant instruction of perfect and infinite wisdom itself, to lead and conduct us in the paths of righteousness, so that we may not err. And the reasons of things are most clearly, variously and abundantly set before us in the word of God; which is adapted to the faculties of mankind, tending greatly to enlighten and convince the mind: whereas, we have no such excellent and perfect rules to instruct and direct us in things pertaining to our temporal interest, nor anything to be compared to it.

If any should say, 'tis true, if men gave full credit to what they are told concerning eternal things, and these appeared to 'em as real and certain things, it would be an evidence of a sort of madness in them, that they show no greater regard to 'em in practice: but there is reason to think, this is not the case; the things of another world, being unseen things, appear to men as things of a very doubtful nature, and attended with great uncertainty. In answer, I would observe, agreeable to what has been cited from Mr. Locke, though eternal

-- 157 --

things were considered in their bare possibility, if men acted rationally, they would infinitely outweigh all temporal things in their influence on their hearts. And I would also observe, that the supposing eternal things not to be fully believed, at least by them who enjoy the light of the gospel, does not weaken, but rather strengthen the argument for the depravity of nature. For the eternal world being what God had chiefly in view in the creation of men, and the things of this world being made to be wholly subordinate to other, man's state here being only a state of probation, preparation and progression, with respect to the future state, and so eternal things being in effect men's all, their whole concern: to understand and know which it chiefly was, that they had understanding given 'em; and it concerning them infinitely more to know the truth of eternal things than any other, as all that are not infidels will own; therefore, we may undoubtedly conclude, that if men have not respect to 'em as real and certain things, it cannot be for want of sufficient evidence of their truth, to induce 'em so to regard them; especially as to them that live under that light, which God has appointed as the most proper exhibition of the nature and evidence of these things: but it must be from a dreadful stupidity of mind, occasioning a sottish insensibility of their truth and importance, when manifested by the clearest evidence.

http://edwards.yale.edu/archive?path=aHR0cDovL2Vkd2FyZHMueWFsZS5lZHUvY2dpLWJpbi9uZXdwaGlsby9nZXRvYmplY3QucGw/Yy4yOjQud2plby40NDQyNTQuNDQ0MjcwLjQ0NDI3NA==