THERE are ſeveral earneſt Exhortations by the Prophet in this Chapter, to ſollicite and perſuade the unfeigned Converſion of a ſinful People to God. As ver. 1. again, ver. 7. then ver. 12. and laſtly in this ver. 22. which repreſents a kind of Dialogue between God and the People of the Jews; his Speech to them in the former Part of the Verſe, and their Reply to him in the latter Part of it; What he ſays, is full of Kindneſs and Affection; What they ſay, is expreſſive of their Duty and Submiſſion.

1. What God ſays, This contains a Precept and a Promiſe. A Precept, Return you backſliding Children: A Promiſe, And I will heal your Backſliding.

2. What the People ſay; both with Reference to the Act it ſelf, Behold we come unto Thee; and the Reaſon of it, For thou art the Lord our God.

Whether the Jews were ever really prevailed with to do after this Manner, by the Miniſtry of the Prophet, is very doubtful; or whether this were a Prophecy concerning the Time to come; (though it be ſpoken in the Time preſent here, and in the Time paſt, ver. 21. A Voice was heard, &c.) is alſo queſtionable: But this is certain, that the Prophet ſpeaking in the Name of this People, in the cloſe of the Verſe, as he had done in the Name of God, in the beginning of it, ſets down what was proper and meet to be ſaid: As when Iſrael was admoniſh'd, To return to the Lord their God, Hoſ. 14.1. Words were put into their Mouths, fit to take with them at their return, ver. 2. So here, the Command being given for their Return, here is a plain Inſtruction what they ſhould Anſwer, which would be as a Teſtimony againſt them, if they refuſed to do it.

Obſ. 'Tis a bleſſed Thing, when Sinners are effectually inclined to come to God in Obedience to his Precept; and upon the Encouragement of his Promiſe. Here, 1. Shew what it is for Sinners to come to God? 2. How they ſhould do it in Obedience to the Precept, and upon the Encouragement of the Promiſe. 3. Wherein lies the Bleſſedneſs of this. 4. The Uſe.

I. What is it for Sinners to come to God?

Anſw. It does not imply any change of natural Place, ſecular Employment, or Civil Relation, but of ſpiritual State.

There are three Things eſpecially in it.

1. A Relinquiſhing of every Thing that is contrary to God, and yet keeps us at a diſtanc from him. To come to God, and bring our Luſts along with us, and deſign the retaining of them, is utterly inconſiſtent; 'tis an aggravated Abomination, as if we had a mind to unite God and Belial, or to bring about an Agreement between Heaven and Hell, which is as impoſſible as to travel Eaſt and Weſt at the ſame Time. Whenever the Spirit Works an Inclination in any Soul to return to God, there is alſo wrought a ſincere Deſire of Separation from every Sin. There's nothing more plain and evident, through the Scripture than this is, Iſa. 55.7. Let the Wicked forſake his Way, and the unrighteous Man his Thoughts, and let him return unto the Lord, &c. All returning ſuppoſes and includes an abandoning of that which is offenſive and diſpleaſing to him, to whom we return; Ezek. 18.31. Caſt away from you all your Tranſgreſſions, whereby you have tranſgreſſed, &c. If a Rebel intend to ſubmit to his Soveraign Prince, he will not come with the Weapons of his Rebellion into his Princes Preſence, but leave them behind him. That Grace which turns the Heart towards God, does always ſet the Heart againſt all fleſhly and worldly Luſts: It no ſooner ſeeks to have to do with him, but 'tis made truly willing to have no more to do with them.

2. A making uſe of Chriſt as the Way to God. Chriſt is ſo, and muſt be uſed as ſuch, by every returning Sinner that would proſper in his Way. God is inacceſſible without a Mediator; He opens the Paſſage betwixt God and us, which Sin and Wrath had ſhut up; he enables us to come, though lamed by the Fall, ſets us on our Feet and holds up our goings. We muſt look to Christ as the giver of Repentance, as well as of Forgiveneſs, Acts 5.31.

Two Things ought to be ſeriouſly conſidered and impreſt upon our Minds in this Caſe.

1. That there would have been no place for Repentance, if Chriſt had not interpoſed with his Blood. Repentance would have ſignified nothing, if he had not purchaſed Forgiveneſs. The Penitent would have been as far off from Pardon, as the moſt Impenitent, if that Pardon had not been meritoriouſly obtained by the Death of Chriſt.

2. There never would have been any Principle or Exerciſe of Repentance, if Chriſt did not produce it by his Spirit. The natural hardneſs of every Heart excludes the leaſt Diſpoſitions to ſound and ſaving Repentance, till he hath ſoftned and ſubdued it: Therefore Christ muſt be eyed as making us what God requires us to be, for our Repentance is not only accepted on the account of his Sufferings, but acted by vertue of his Grace.

3. A giving up of our ſelves to God, and reſting in him as our End. The Scope of a Sinners coming to God, is not anſwered, without entire and abſolute Reſignation. When we come to God it is in order to our being diſpoſed and governed by him, as he thinks fit; not doing our own Pleaſure but being Subject to his. Except we yield our ſelves to God, Rom. 6.13. we do not really and heartily Return to him; for by our return we pretend to acknowledge the right which he hath in us, and the wrong which we have done to him, by living ſo long without him, and in Enmity againſt him. If the Sinner do not reſolve to make the Will of God the ſtanding rule of his future Practice, he does but affront God and deceive himſelf with a mock Repentance. Whoſoever hath been in Dominion heretofore, it muſt be only allowed to God for Time to come, and to him unreſervedly. And whereſoever we have rambled and ſtrayed in the vain purſuit of Happineſs and Satisfaction, like thoſe that have forgotten their reſting Place, Jer. 50.6. We are to make a final ſtop at our coming to God, and look no further. Here we are to ſit down and fix, as having found that Good which is incomparably the beſt, and moſt worthy to be choſen: For he that can ever think of removing from God, with hopes of mending his Condition, is a wretched Hypocrite, and hath not returned in good Earneſt.

II. How ſhould Sinners come to God, in Obedience to the Precept, and upon the Encouragement of the Promiſe? For this penitent Profeſſion here in the Text is brought in, as the iſſue and reſult of both.

1. How muſt they come in Obedience to the Precept? God calls to them to return; In what manner are they to do it, with reſpect to his Call?

I Anſwer in two Things.

1. Sinners are to come to God humbly; and that in Conſideration of the Command of God, upon two Accounts.

1. All Acts of Obedience to God are to be performed with Humbleneſs of Mind. 'Tis becoming a Creature as being under Authority, though innocent and ſinleſs. Pride of Heart is enough to corrupt the beſt ſervice of the holieſt Angel in Heaven. Inordinate lifting up, was the fatal caſting down and Condemnation of the Devil. It is an Honour to a Creature to receive any Commands from its Maker, and obey them; but this Honour is to be worn with Humility; we are in our beſt Eſtate ſo much below God, that we are unworthy of being employed or commanded by him; and ſo long as Adam retain'd his Integrity, he was ſenſible of this.

2. Returning to God after former Acts of Diſobedience, requires ſpecial Humiliation. So it follows here, ver. 25. We lye down in our ſhame, and our Confuſion covereth us, for we have ſinned againſt the Lord our God, and have not obeyed his Voice. A ſincere Convert muſt needs be ſtruck with ſhame, under a Senſe of his wicked Departings. We cannot reflect, how we have tranſgreſt without Cauſe, and run away from God without Provocation, but that we muſt ſee abundance of Reaſon for the deepeſt Self-abaſement. We cannot ſay, that we ever found any Iniquity in God, but we have a great deal to charge upon our ſelves; all the Commands which we have broken have been juſt, and therefore an humbling Conviction of our Guilt is neceſſary.

2. We are to come to God readily. Inſtantly with all the haſte and ſpeed we can, or elſe the Precept does not ſway us in our coming as it ought to do; for we are born under a Law to God, his Commands oblige us aſſoon as we have a Being. We can name no Time wherein 'tis not the Duty of the Sinner to return to God, therefore the leaſt delay is increaſed Diſobedience. And diſobedience to the preſent Call is no more excuſable then diſobedience to the next, if you ſhould ever have another. We are as much bound to come now, as at any other ſeaſon. The Authority of God enjoyning it, ſhould be Argument enough with us, and that Argument we have now, conſequently, if we will hear his Voice; defer not hearing of that till to Morrow, which ſhould be heard to Day. When God is ſo kind to admit your Return, there is no Reaſon that he ſhould wait for it.

2. We are further off from Coming to God, the longer we go on in Sin: The Command will have ſo much the leſs Force upon us, the more dilatory we are in our Obedience to it. If every Sinner in the World, would ingenuouſly declare his own Experience, he could not deny the Truth of this; his own Conſcience tells him that he ſinds it ſo to be. Every Days Sins put him at a greater diſtance from God, and beget a greater Backwardneſs and Averſion to return. He that tarries till hereafter, will be more unwillig then, than he is now. Who can tell but that your Preſumption now, may be then changed into Deſpair, and the ſame Tempter that now ſuggeſts that 'tis too ſoon, may then tell you that it is too late?

2. How muſt they come upon the Encouragement of the Promiſe?

God ſays, he will heal the Sinners Backſlidings, whatſoever, or how many ſoever they have been. In what Manner ſhould they come with Relation to this,

Anſw. In two Things: With Faith and Joy.

1. Sinners are to come to God Believingly, with regard to the Promiſe: For theſe two Reaſons.

1. If Faith be not the Spring of all our Motions towards God, they cannot be acceptable to him. You cannot provoke God more, then by making him a Lyar, which is the Language and Tendency of Unbelief, 1 John 5.10. To come to him with diſtruſtful Apprehenſions of him, is to caſt as foul a Reproach upon him as is poſſible to be raked out of the bottomleſs Pit. He that comes to God muſt Believe or he cannot be welcome; he muſt believe in God as more ready to Forgive, than he is to Repent in his beſt and moſt melting frame; he muſt believe in Christ as one who has more Power to ſave, than all his Sin hath to deſtroy.

2. The Promiſe does encourage ſuch a Faith, as much as we need or can deſire. Beſides his gracious Entreaties, affectionate Offers, importunate Pleadings, you have his poſitive Aſſurances that he will receive you, if you return, 2 Cor. 6.17. He cannot reject you without denying of himſelf; his Word belongs to every one alike that laies hold of it, and it will as certainly be verified and fulfilled to you, as ever it was to any. You may as well Queſtion, whether ever God embraced one Sinner that came to him as doubt of your own Reception, upon your compliance with his Call. Unleſs you think that he hath excluded all, why ſhould you ſuſpect that he will caſt out you?

2. Sinners muſt come Joyfully to God. The Promiſe is ground of rejoycing, as well as of Hope and Truſt; and God never deſigned, that our Sorrow for Sin ſhould be ſo extream, as to ſtifle or drown the Joy of Converſion. This will appear, if we conſider.

1. That God who makes the Promiſe, rejoyces in the Performance. The Scripture does not barely ſay, that he will ſave, but that he will rejoyce over thee with Joy, Zeph. 3.17. Even over thee, that has ſinfully grieved his Spirit ſo many thouſand Times over. A loſt Sheep is a pleaſant Load to a Man that hath found it, and laies it on his Shoulders, he does it rejoycing, Luke 15.15. So 'tis pleaſant Work to God to fetch home a rebellious Sinner, and when returned to lay him in his Boſom. If his Patience could bear ſo long with thy Sins, gueſs how delightful the Exerciſe of his Mercy muſt be, upon thy Repentance. And ſhould not that which is his Joy, be much more Ours?

2. We who have the Benefit of the Promiſe, muſt needs be ſtill doubtful of it, if we do not Rejoyce in it. If we ſearch to the bottom in this Caſe, we ſhall find that 'tis Infidelity which cramps our Joy; this makes the Sinner come drooping and trembling to God, when he ſhould come (as that Lame man entred with the Apoſtles into the Temple, after they had healed him. Acts 3.8.) leaping and praiſing, triumphing and glorying in the Lord. How can we think of being received by God, after ſo long and hainous a Revolt, but that it muſt raviſh our Hearts, if we believed it to be true? If we had Faith ſuitable to the faithfulneſs of God, it would tranſport the Soul into an Extaſie, that we who have lifted up our Heels ſo oft againſt God, ſhould be taken into his Arms.

III. Wherein lies the Bleſſedneſs of this? When Sinners are thus effectually inclined to come to God; When the Precept and Promiſe work ſo upon them, as to influence their actual Return.

1. When a Sinner comes back to God, he is brought out of a moſt miſerable Wilderneſs Condition, wherein if he had remained he muſt have periſhed. Inſtead of faring better or ſo well any where elſe, as with God, no Sinner can ſtay where he is, remote from God, without inevitable Deſtruction. If he ſits ſtill he muſt dye; there's no way of eſcape. How ſecure and proſperous ſoever Men be for the preſent, yet they are indeed loſt and undone, if they do not return to God; for all the World cannot defend them againſt God, nor make them Happy in the want of him.

1. They cannot defend them againſt God. Who or what can deliver out of his Hand? If his Wrath be kindled who can quench it? He in his Anger overturns the Mountains, as firm as they are, with more eaſe than we can move a Feather, Job 9.5. What Created Power is great enough to grapple with Omnipotence? Whither can we ſly for help, when Almighty Revenge is following of us?

2. They cannot make Happy in the want of God. The whole World would be a ſorry Recompence and a poor Supply, for any one Man that were to live without God in it. The thirſty Soul cannot take its fill at ſuch broken Ciſterns, but its Thirſt will continue, unleſs it have recourſe to the Fountain. Set God aſide, and every thing elſe is as nothing, and will leave Men unſatisfied.

2. When a Sinner comes to God, Salvation comes to him. As Chriſt ſaid to Zaccheus, Luke. 19.9. This Day is Salvation come to this Houſe, &c. Sound Converſion and certain Salvation are inſeparable; they never were, nor ever can be divided. He that hath heartily renounced his Sin, and is returned to God, is from that Time forward an apparent Heir of Salvation; and may be numbred with the ſaved of the Lord. Ʋnto us which are ſaved, &c. 1 Cor. 1.18. Salvation is either Final, or Initial; the ſame Salvation, only diſtinguiſht as to order of Time, wherein 'tis gradnally wrought and carried on: Final Salvation is the Priviledge of the glorified Saint, Initial Salvation is the Portion of the new-born Convert, both run into one; he that is ſaved Initially ſhall be ſaved Finally; Salvation truly begun, will be Salvation fully compleated. Every Babe in Chriſt hath the real firſt Fruits of the Spirit, Rom. 8.2. And he that hath thoſe firſt Fruits cannot fail of the Harveſt of Glory. Salvation takes in all Spiritual Bleſſings at once, and Eternal Bleſſings are chained to them. Every Child of God aſſoon as he returns to his Duty, hath a Title given him to all the Riches of his Fathers Houſe; he may look up to Heaven and ſay, I have a large Inheritance there, which Earth and Hell cannot deprive me of.

3. When a Sinner comes home to God, all his fellow Creatures ſhall be ſome way or other ſerviceable to him; either willingly and gladly, or by conſtraint and over-ruling Neceſſity. The whole Creation is on Gods ſide, and will take Part with him againſt his Adverſaries; ſo that no Creature can be at Peace with us, till we are reconciled to him; but after that, they all immediately turn to be our Friends; or at the leaſt, all the Enmity which we meet with, ſhall be turned to our Advantage. Either nothing ſhall hurt us, as Chriſt told his Diſciples; Luke 10.19. or the hurt which we receive ſhall be requited with a far greater and more excellent Good. Angels above us will encamp round about us, be miniſtring to us, and do all the friendly Offices for us, that we can wiſh to have done. The beſt of Men who are Creatures of the ſame order and rank with us, are all for our uſe ſo far as we ſhall need them; and as for Devils and the worſt of Men, we ſhall have Gods Protection from their Malice, or his Influence to ſanctifie us by it.

4. When a Sinner is come to God, he may viſit God by Prayer in all his Neceſſities, and be ſure of ſufficient Relief. He may go afterwards to the Throne of Grace, whatever he lacks freely and boldly, and ſhall never be treated as a Stranger, nor ſent away empty. To have Liberty of doing this in any peculiar extraordinary Strait, would be a mighty Favour; but what a Priviledge muſt it be to do it always, every Day, upon every occaſion, and to know that God will not be wearied, but rather pleaſed and delighted with our continual coming. It is a proud miſtake for any Creature to think that they can live of themſelves, though it was that which the Jews ſtand arraigned for; Jer. 2.31. Wherefore ſay my People, we are Lords, we will come no more to Thee? They might better have ſaid, we are Beggars, and cannot ſubſiſt without coming to thee. This is indeed our Caſe, and therefore 'tis well for us, that we are not debarred from Coming; yea we are invited to come as often as we will, and the oftner we come, the better we ſucceed; this is the Happineſs of a Sinner after his Converſion, but not before it.

5. A Sinner that is come to God, may ſweetly walk and Converſe with God, through the reſidue of his Life; and the benefit and ſweetneſs of ſuch Communion is not to be imagined by thoſe that have it not, they that are far from God can be no Judges of the Bleſſedneſs of thoſe that are near unto him. The Preſence of God is a glorious Priviledge which can never be valued high enough, even by them that do poſſeſs it; none can tell what a bleſſed Thing it is, to be able to ſay, as the Pſalmiſt does, I am continually with Thee, Pſalm 73.23. When I lye down, when I riſe up, when I go out, when I come in, when Providence ſmiles upon me, and when it frowns, when I enjoy the outward Mercies that are moſt deſirable, when I ſuffer the outward Afflictions that are moſt uneaſie; I am ſtill with God. So long as my Sin is put away, nothing now can ſeparate me from him; on the other Hand, while Sin remains, there can be no ſuch Fellowſhip; in whatſoever State I am, 'tis moſt certain, that I am abſent from God, a meer Out-caſe, a Fugitive, a Vagabond, like Cain excluded from all amicable Correſpondence with him.

6. A Sinner that is come to God, may go to him with Comfort and Conſidence at Death, whether ſooner or later, when a few Years (it may be Days or Minutes) are come, then I ſhall go the Way whence I ſhall not return, Job 16.22. We muſt in a little while go to God, as a Judge, whether we will or not, and immediately thereupon our Everlaſting State will be unalterably ſixt, and what is not done before is impoſſible to be done after it. Now none are prepared to go to God as a Judge, but what are firſt returned to him as a Father; and what an unſpeakable Mercy is it to be ſo prepared? With how much Peace and Quietneſs may a Man paſs the Time of his Sojourning here, that hath no Reaſon to be afraid of departing hence? The Terror of Dying makes it a Bondage to Live; but when once God hath received a Sinner through Chriſt, the Grounds of thoſe Fears are taken away; ſuch a one may at any Time leave the World, and go forth out of the Body, with a chearful undaunted Spirit in the ſame Hope that the Pſalmiſt had, For God ſhall receive me, Pſalm 49.15.

IT is no ſmall Inſtance of the Wiſdom of Providence, that God hath always over-ruled the Malice of the Devil, to be a means of accompliſhing the Deſigns of his own Grace: About the Time of Stephens Death, (who was the firſt Martyr in the New Teſtament Church) there aroſe ſo violent a Storm of Perſecution, that it diſperſt the Church which was at Jeruſalem, and only the Apoſtles were left to keep Poſſeſſion for Chriſt of the Goſpel there; but this happen'd to the furtherance of that, which Satan intended to ſtifle and obſtruct; for they that were ſcattered abroad, Went every where Preaching the Word, Chap. 8.4. We find ſome of this number arrived at Antioch, ver. 19, 20. of this Chapter, and they had great ſucceſs in their Work there, for the Hand of the Lord was with them, a Divine Power accompanied their Miniſtry, and Multitudes believed, and turned to the Lord, ver. 21. The Church at Jeruſalem hearing of this, take care to ſend Barnabas thither, ver. 22. A Man whom the Apoſtles gave that Name to, which ſignifies, a Son of Conſolation, Chap. 4.36. And a Man of Note and good Reputation among the Apoſtles, as appears Chap. 9.27. And one that hath an excellent Character here, ver. 24. A good Man and full of the Holy Choſt, and of Faith. This is the Man that is diſpatcht to theſe Chriſtians at Antioch, and this, ver. 23. gives us an Account of the Iſſue of his coming, Who when he came, and had ſeen the Grace of God, was glad, and exhorted them all, that with purpoſe of Heart, they would cleave unto the Lord. The whole may be ſum'd up, under three General Heads.

1. What he ſaw [and had ſeen the Grace of God] that is, the viſible Fruits and Effects of it, in their Holy Converſation and Godlineſs, and whereſoever the Grace of God is truly planted and deeply rooted in the Heart, it will diſcover and evidence it ſelf by ſuitable Workings in the Life: 'Tis a Seed which will ſpring up, a Light which will ſhine, and a Fire which will flame, more or leſs, to the view of others.

2. How he was affected with what he ſaw [was glad.] he did not Envy or Repine, but Rejoice. The ſucceſsful progreſs of the Goſpel, and ſaving Efficacy upon thoſe that hear it, is Matter of Joy to Holy Souls. It is a mighty Addition to their own Comfort, when they ſee others brought home to God by the Word. The encreaſe of the Body is acceptable to all the Members.

3. His Exhortation grounded hereupon. [And exhorted them all that with purpoſe of Heart, they would cleave unto the Lord.] There are three Particulars in this.

1. The Act Cleave, 〈 in non-Latin alphabet 〉 , which ſome render continue or abide in; the Senſe of both is the ſame.

2. The Object, to the Lord. That is, to Chriſt, who is uſually to be underſtood by that Title in the New Teſtament.

3. The Manner, with purpoſe of Heart. The ſame Word which we tranſlate Purpoſe here, is uſed to expreſs the Eternal and Immutable Decree of God, concerning the Salvation of his Elect, Rom. 8.28. Eph. 3.11. 2 Tim. 1.9.

Obſ. Reſolved cleaving to Chriſt, or cleaving with purpoſe of Heart is the proper and neceſſary Duty of thoſe that are already Converted to him. Here, 1. Shew, how we are to cleave to Chriſt. 2. What it is to do this, with purpoſe of Heart. 3. Why is this the Duty of all that are Converted to him. 4. Uſe.

THE foregoing Chapter gives us a large Account of the Death and Burial of Jeſus Chriſt, and of the Care which his Enemies took to keep him faſt in the Priſon of the Grave; but this could not be done, for the Morning of the third Day after his Deceaſe, which was the firſt Day of the Week, was the appointed Time of his Reſurrection. Accordingly, when this Morning came, the Earth was ſhaken and gave up its Dead, and an Angel was diſpatcht from Heaven, to roll away the Stone from the Door of the Sepulchre, ver. 2 of this Chap. This Angel when he had removed the Stone, had not done all his Buſineſs, but went and ſat upon it, and appeared in ſuch an awful manner, that the Keepers who were ſet to watch, trembled at the ſight of him; like Men amazed and utterly diſpirited, ver. 3, 4. Yea it ſeems that not only they, but the Holy Women alſo (mentioned, ver. 1.) who came with a better deſign to ſee the Sepulchre, aſſoon as the Jewiſh Sabbath was over, were through the Infirmity of their Fleſh (though not like the Keepers, through guilt of Conſcience) under ſome diſcompoſing Terror. As the Diſciples themſelves, when they heard the Voice out of the Cloud in the Mount of Tranſfiguration, were ſore afraid, Mat. 17.6. So if theſe Women had not been exerciſed with timorous uneaſie Apprehenſions now, thoſe comfortable Words which are ſpoken to them here in the Text, would have been altogether needleſs. Which I have the rather choſen at this Time to Diſcourſe on; not only becauſe they may ſeem to have ſome Reference to the Ordinance of the Lord Supper which is to follow; but alſo as the fitteſt I know of to Connect with my two Laſt Diſcourſes; the Firſt was on Converſion, the Second on Eſtabliſhment; therefore I ſhall now add a Third on Conſolation; and if I do by the Bleſſing of God obtain my End in theſe Sermons, I need Preach no more.

In theſe Words we may conſider theſe four Things.

THE Great and Magnificent Promiſes which this Chapter contains, ſhew plainly enough, that they concern not ſo much the Jewiſh Church after her return out of Babylon, as the Chriſtian Church, which was to be far more glorious, in the New-Teſtament Times. The very firſt Verſe, hath a manifeſt Reference to the numerous Converſions of the Gentiles, who though formerly Barren, ſhould exceed in fruitfulneſs under the Goſpel; and on this Account, we read Ver. 5. That the Holy One of Iſrael, ſhould be called, the God of the whole Earth. Large Aſſurances of ſpiritual and temporal Bleſſings are given hereupon; with reſpect to the Proſperity of Souls, and the flouriſhing alſo of their outward State. As to this latter, we need look back no further, than ver. 14. The Words Preceding the Text; In Righteouſneſs ſhalt thou be eſtabliſhed, thou ſhalt be far from Oppreſſion, for thou ſhalt not fear, and from Terror, for it ſhall not come near thee. The Summ of which ſeems to be this; God will raiſe up ſuch righteous Magiſtrates and Rulers every where in the latter Days, as that his People ſhall be deliver'd not only from Oppreſſion, but from the Fear and Terror of it too. The Church and the World have been ſeverely exercis'd with Princes, Who like Lions, have learned to catch the Prey, and devoured Men, Ezek. 19.3. Such as have removed the Bounds, Hoſ. 5.10. Trampled upon Laws, and invaded Properties: But there is a Time to come, when all ſuch Thrones ſhall bee caſt down, and Zion ſhall be redeem'd with Judgment, and defended with Equity. Then (may ſome ſay) ſurely after this, we ſhall have no Tribulation in the World; we ſhall meet with no more Storms or Tempeſts, but enjoy Calm and ſettled Weather, without any Interruption; we ſhall have nothing to do, but to ſit under our Vines and Fig-Trees, and there will be none to Moleſt and Diſturb us from that Time forward. The Text is brought in as an Anſwer hereto; Behold, they (i. e. they that wiſh thy Hurt, that would be oppreſſing thee, as before) ſhall ſurely gather together, &c. q. d. You muſt not think, that Sinners will be ſo entirely conſum'd out of the Earth, as that there ſhould be no Deſigns or Endeavours to overthrow your Eſtabliſhment; As you will have the Poor always with you, to draw out your Charity, ſo you will always have ſome Enemies (though Feeble and Impotent) for the Trial of your Faith and Courage; you'l never want ſome to unite and combine againſt you; but whoever they be, you have this for your Encouragement, I will not be on their ſide, nor take their Part, and by ſeeking your Deſtruction, they ſhall in the Iſſue, find their own.

Obſ. The unwearied miſchievous Attempts of the Adverſaries of Gods People in the World, as they are made without God, ſo they ſhall end in Ruine to themſelves. Here, 1. 1 ſhall ſhew, That the Adverſaries of God's People will be unweariedly attempting of Miſchief againſt them. 2. How thoſe Attempts are without God. 3. That they ſhall end in Ruine to themſelves. 4. Why they ſhall do ſo. 5. Uſe.

1. To ſhew, That the Adverſaries of Gods People in the World, will be unwearied in their miſchievous Attempts againſt them. So ſays the Text, they ſhall gather together. This is ſure, upon various Grounds.

1. He who foreknows all their Thoughts, Inclinations and Purpoſes from Everlaſting, hath foretold it. His is a ſure Word of Propheſie, and not a Tittle of it ever fail'd; and 'tis as impoſſible that finite Agents ſhould do leſs than he hath ſaid, as that they ſhould do more. He hath a full Proſpect of all before him, and does in one undivided inſtant ſee how every Cauſe will operate, and what Effects it will produce; He can tell what he intends to ſuffer them to do, and what he intends to withhold and reſtrain them from doing: And therefore if his Underſtanding cannot be deceiv'd, nor his Knowledge be miſtaken, his Predictions muſt needs be true. So when we read of Gog's coming up, as a Cloud to cover the Land (which ſome think, is meant of a Succeſſion of the Churches Enemies) and not of a ſingle Perſon; the Lord puts the Queſtion. Art thou he of whom I have ſpoken in old Time, by my Servants the Prophets of Iſrael, which Propheſied in thoſe Days, many Years, that I would bring thee againſt them? Ezek. 38.16, 17. God hath infallibly determin'd in himſelf all that ſhall be, and ſome part of thoſe Determinations are declared in his Word; and therefore nothing can fall out contrary to that Word, but every thing muſt fall out to agree with it, if it be a ſaying of God, it cannot be unfulfilled.