God's people, ambassadors, agents, spies, messengers, inquirers of any sort; or the word may be taken more largely, for any stranger that came to Jerusalem. The septuagint render these words Baaiλtiç i0vwv, the kings of the nations,' What shall they say in this case ? τὶ ἀποκριθῆσονται; “what shall they answer,' or 'say?' So that word is sometimes used. Some think that for, which they should have rendered ayyɛλo, or 'messengers,' they read ', or 'kings,' by an evident mistake: but all things are clear in the original.

5. Of the nations:' that is, of this or that nation, of any nation that shall send to make inquiry: " of the heathen,' say some those commonly so called, or the nations estranged from God,' are usually denoted by this word in the plural number; yet not always under that consideration: so that there may be an enallagy of number, the nation for the nations, which is usual.

What shall one answer' them? They come to make inquiry after the work of God among his people, and it is fit that an answer be given to them.

Two things are observable in this interrogation.

I. The nations about will be diligently inquiring after God's dispensations among his people.

Besides what reports they receive at home, they will have messengers, agents, or spies to make inquiry.

II. The issues of God's dispensations amongst his people shall be so evident and glorious, that every one, any one though never so weak, if not blinded by prejudice, shall be able to give a convincing answer concerning them to the inquiries of men.

Something shall be spoken to these propositions in the process of our discourse.

Secondly, there is the resolution given of the inquiry made in this interrogation. Hereof are two parts, 1. What God hath done.

2. What his people shall, or ought to do.

Wrap up at any time the work of God, and the duty of his people together, and they will be a sufficient answer to any man's inquiry after the state of things among them. As to our wisdom in reference unto providential dispensations, this is the whole of man.

1. The first thing in the answer to be given in, is the

work of God. The Lord hath founded Zion:' Zion, that is, his church, his people, his chosen ones, called Zion from the place of their solemn worship in the days of David, the figure and type of the gospel church; Heb. xii. 22. Ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem.' It is generally used not for the whole body of that people, unless as they were typically considered, in which respect they were all holy; but for the secret covenanted ones of that people, as is evident from all the promises made thereunto, yet with special regard to the ordinances of worship.

This God hath founded:' founded, or established, strengthened, that it shall not be removed. Psal. lxxxvii. is a comment on these words, 'he hath founded' it, that is, in faithful promises, and powerful performances, sufficient for its preservation and establishment.

Now this expression, The Lord hath founded Zion:' as it is an answer to the inquiries of the messengers of the nation,' may be taken two ways.

(1.) As giving an account of the work itself done, or what it is that God hath done in and amongst his people. What is the work that is so famed abroad, and spoken of throughout the world, that being attempted in many places, and proving abortive, is here accomplished? This is it, shall one say: God hath established his people and their interest. It is no such thing as you suppose, that some are set up, and some pulled down; that new fabrics of government or ruling are erected for their own sakes, or their sakes who are interested in them; but this is the thing that God hath done, he hath founded Zion,' established his people and their interest in despite of all opposition.

(2.) As giving a reason of the work done. Whence is it that the Lord hath wrought so mightily for you, amongst you, in your behalf, preserved you, recovered you, supported you, given you success and victory, when all nations conspired your ruin? Why, this is the reason of it: "God hath founded Zion,' he bore it good-will, hath taken care of the interest of his church and people.

The words may be taken in either sense; the issue of their intendment as to our instruction, will be the same. This is the answer to be given to 'the messengers of the na

tion,' who perhaps expected to have heard of their strength and policy, of their counsellors and armies, of their wealth and their riches, of their triumphs and enjoyments. No: 'God hath founded Zion.' And well had it been for Hezekiah, had he given his answer prepared for him so long before, to the messengers of Babylon.

III. The great design of God in his mighty works, and dispensations in the world is the establishment of his people, and their proper interest, in their several generations.

Give me leave to say it is not for this or that form of government, or civil administration of human affairs; it is not for these or those governors, much less for the advantage of one or other sort of men; for the enthroning of any one or other persuasion, gainful or helpful to some few or more, that God hath wrought his mighty works amongst us: but it is that Zion may be founded, and the general interest of all the sons and daughters of Zion be preserved; and so far as any thing lies in a subserviency thereunto, so far, and no farther, is it with him accepted. And whatever, on what account soever, sets up against it, shall be broken in pieces.

What answer then should we give to inquirers? That the Lord hath founded Zion.' This is that, and that alone, which we should insist upon, and take notice of, as the peculiar work of God amongst us. Let the reports of other nations be what they will, let them acquaint the messengers of one another with their glory, triumphs, enlarging of their empires and dominions. When it is inquired what he hath done in England, let us say, ' He hath founded Zion.' And he will not leave until every man concerned in the work shall be able to say, We have busied ourselves about things of no moment, and consumed our days, and strength, in setting up sheaves that must bow hereunto. This is the main of God's intendment, and whilst it is safe, he hath the glory and end of his dispensations.

2. The other part of the answer relates to the people: The poor of his people shall trust in it.'

The words contain either their duty, they ought to do so; or the event, they shall do so; or both jointly.

(1.) The poor of his people;' verse 30. they are called, 'the first-born of the poor and needy:' that is, those who are very poor. Now this expression may denote either the

people in general, who had been poor and afflicted; and so "the poor of his people' is as much as his poor people :' or some in particular, that partly upon the account of their low outward condition, partly on the account of their lowliness of mind, are called 'the poor of his people;' and so the words are excellently paraphrased, Zeph. iii. 12, 13. 'I will also leave in the midst of thee an afflicted, and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth, and none shall make them afraid.' We may take the words in a sense comnamely for the poor, preserved remnant, carried through the fiery trial, and preserved to see some comfortable issue of God's dealing with them, though yet wrestling with difficulties and perplexities.

prising both these

(2.) What shall they do? They shall trust in it:' na D'and in it they shall trust:' that is, being in it they shall trust,' confide, acquiesce, namely in the Lord, who hath wrought this work or in it,' that is, either in the work of God, or in Zion so established by God.

The word here used for trusting,' is sometimes taken for to 'repair,' or to retreat to any thing (and not properly to put trust), affiance, or confidence; and so it is rendered in the margin of your books: They shall betake themselves to it.' So is the word used, Judges ix. 15. Psal. xxxvi. 7. So the intendment is That the poor, preserved people of God, seeing his design to found Zion, and to establish the interest of his chosen, shall leave off all other designs, aims, and contrivances, and wind up all on the same bottom: they shall not, at least they ought not (for I told you the words might denote either their duty, what they ought to do; or the event, what they shall do), set up designs and aims of their own, and contend about other things; but betake their hopes to that which is the main intendment of God, the establishment of the interest of his people, and cast all other things in a subserviency thereunto. The sum is :

IV. It is the duty of God's poor preserved remnant, laying aside all other aims and contrivances, to betake themselves to the work of God, founding Zion, and preserving the common interest of his people.

Of the propositions thus drawn from the words, I shall

treat severally, so far, as they may be foundations of the inferences intended. And,

I. The nations about will be diligently inquiring concerning God's dispensations among his people.

Their eyes are upon them, and they will be inquiring after them.

In the handling of this, and all that follows, I humbly desire, that you would consider in what capacity, as to the discharge of this work, I look upon myself and you.

As

you are hearers of the word of God (in which state alone at present, though with reference to your designed employment, I look upon you), you are not at all distinguished from others, or among yourselves, but as you are believers, or not; regenerate persons, or coming short thereof. And on this account, as I shall not speak of my rulers without reverence, so I shall endeavour to speak to my hearers with authority.

I say, then, there are certain affections and principles, that are active in the nations, that will make them restless, and always put them upon this inquiry. The people of God, on one account or other, shall be in all seasons a separated people; Numb. xxiii. 9. Lo the people shall dwell alone, and shall not be reckoned among the nations;' yea, they are separated from them, whilst they are in their bowels, and dwell in the midst of them; Micah v. 7, 8. whether they are amongst them, as the spring of their mercies, or the rise of their destruction (one of which they will always be), yet they are not of them. No sooner then is any people, or portion of them, thus dedicated to God, but all the nations about, and those amongst them not engaged in the same way with them, instantly look on them, as utterly severed from them, having other ways, ends, and interests than they; being built up wholly on another account and foundation. They reckon not of them as a people, and a nation. The ` conclusion they make concerning them is, that of Haman, Esther iii. 8. There is a certain people scattered abroad, and dispersed among the people in all the provinces of thy kingdom, and their laws are diverse from all people.' Not their moral and judicial laws, which were the sum of that perfection, which all nations aimed at (on which account they said of them, 'Surely this great nation is a wise and un