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Afterward thou shalt be called, The city of righteousnefs, the faithful city. The time in general when this prediction fhould be fulfilled is mentioned, but the precife period is not determined; which leaves room for conjecture when this defcription was appli cable to the Jewish ftate, and their metropolis. It is promifed, this fhould happen after the restoration foretold in the preceding part of this verfe, whilft they were governed by upright judges, and wife counsellors. After their return from captivity at Babylon, and this form of government was established among them, it was long before they arrived at this defirable condition, and could, with any propriety, be named a city of righteoufnefs, or faithful city, as is abundantly evident from the writings of the prophets. This remark obliges us to have recourfe to a period remote from the commencement of the promised restoration, which, however, arrived during its continuance; namely, after Jerufalem was vifited by Jefus Chrift the righteous, and became the feat of his kingdom of righteoufnefs. Then it merited this defcription, for righteousness was therein honoured, loved, and practifed. The eternal righteousness of Jehovah was there richly displayed, in his providences, laws, and judgments, which were humbly adored, and gratefully celebrated. The righteoufnefs of God, without the law, witneffed by the law and the prophets, even the righteoufnefs of God, by faith of Jefus Chrift, was unto all, and upon all them that believed and that righteousness which exalteth a city, the effect whereof is quietnefs and affurance for ever, was highly refpected, and carefully practifed, by many of its inhabitants.. -Nor was it lefs remarkable for being a faithful city. Many of the called and faithful refided within her walls, who happily demonstrated their fidelity to God in very trying cir cumstances, and were faithful to the death, in adhering to his truths and ways: and, among all the churches of the faints, none were more famous for a

firm attachment to the inftitutions and example of Jefus Chrift, than that which was erected at Jerufal lem. Animated with the ardent defire of ineriting this noble character, let each of us, in our different capacities, endeavour to be righteous and faithful, that we may contribute our part toward that defirable restoration, which will bring us under the description now confidered.init

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127 Zion fhall be redeemed with judgment, and her converts with righteoufnefs. ansisto

In this verse the redemption of the people of God is foretold, and the manner in which it thould be executed is pointed out. Zion, a name fignifying a monument erected, was a mountain on which part of the city Jerufalem was built, wherein God was pleafed to fix his peculiar refidence. On one fummit of this mountain ftood the facred temple, in which the folemn exercifes of divine worship were performed; and on the other, the palace of the kings of the houfe of David: both of which were typical of the church of Jefus Chrift, wherein he exercises his facerdotal and regal characters. Great things are fpoken in the fcrip. tures concerning Zion. The Moft High is faid to delight to dwell there: Jefus Chrift is faid to reign over it for ever and ever: the gofpel, which is called his law, with falvation, and all the bleflings it contains, are faid to proceed from thence. It was celebrated for being the joy of the whole earth, because God was known in her palaces for a refuge, and in his temple every one fpoke of his glory and innumerable, exceeding great, and precious promises are given to Zion; among which the one now before us holds an eminent place. Now it must be evident, that thefe, and many fimilar great things, were not spoken chiefly of the literal Zion, nor intended to be fully accomplished to it; but to another, even a spiritual Zion, of which that above mentioned was only a

figure.

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figure. This can be no other than the city of the Living God, the heavenly Jerufalem, poffeffed by the fpiritual pofterity of Abraham, believing in the Son of God as the only Saviour, embracing his doctrines, and fubmitting to his authority, who are honoured with the peculiar prefence of God in the inftitutions of his worship, and over whom Jefus Christ prefides as their rightful Sovereign. Ye may obferve in the word of God, that the name of the type is fometimes given to that which it was defigned to reprefent,. of which many instances might be produced. Our bleffed Saviour is called our paffover, because in that divine inftitution he was eminently prefigured, and that ordinance received its completion in his facrifice for us. In like manner, the church of God is frequently spoken of under the name of Zion, because the temple and palace, the inhabitants, and worship performed in that mountain, exhibited a ftriking representation of that facred fociety, its glorious immunities, and folemn services. In the verfe before us, Zion, in the literal fenfe, was no doubt primarily intended, not exclufive of the fpiritual Zion, which feems to be the chief fubject of what is here foretold. Attention to these few remarks will affift us in understanding this prediction, and in afcertaining the import of the redemption here promised; and it will be very proper we frequently recollect them, in our progress through this prophecy, when we meet with Zion.

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Her converts, or, as the Hebrew in the they that return of her. The one of thefe expreffions illuftrates and explains the other; and teaches us, that the perfons fpoken of are those who turn from their evil ways, and return unto him from whom the children of Ifrael have deeply revolted; who turn from the fervice of dead idols, and lying vanities, to ferve the Living God, and to wait for his Son from heaven, even Jefus, who delivereth us from the wrath to

t of fome of your Bi Word is tranflated,

come.

come. They are thofe whom the Lord, by his divine power accompanying the gofpel, hath turned from darkness to light, from the power of Satan unto God, that they may receive the forgiveness of fins, and inheritance among them that are fanctified. Such are the converts of Zion, concerning whom it is foretold,

They fhall be redeemed. To redeem, is to buy again that which was alienated from its proper owner, by fale or mortgage, and to reftore it to its rightful poffeffor; in which fenfe it is ufed, Lev. xxv. 25. refpecting the poffeffion of a poor brother. It allo fignifies, to rescue by force; or, by paying down a ranfom, to deliver from captivity and flavery, and to reftore to liberty and happiness. In this manner the children of Ifrael were redeemed from their bondage in Egypt, and afterward from their captivity at Babydon; which deliverances were typical of the redemption of the fpiritual Ifrael of God from their fpiritual fervitude and captivity, and their introduction to the glorious liberty of the fons of God. Though the redemption foretold might have a primary reference to fome temporal deliverance of the Jewish ftate, to me it appears, that this is one of the paffages wherein (as a learned, and juftly celebrated writer obferves), "the infpired prophets immediately employed, and

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perhaps believing themselves to be folely employ"ed, in predicting the occurrences of the Jewish "ftate, were at the fame time preluding, as it "were, to the perfon and difpenfation of Jefus; the Holy Spirit which infpired them bearing out their expreffions, and enlarging their conceptions, be"yond the worth and fize of thofe objects which came directly in their view *." Let us then fix our attention on the fpiritual and eternal falvation. of the people of God, which feems to be here chiefly intended. This redemption naturally fup

* Dr. Hurd on Prophecy, Serm. iii.

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pofes,

pofes, that those who are the objects of it are in a ftate of spiritual fervitude to corruption and fin, and led captive by the god of this world, agreeable to the defcriptions given in fcripture of their condition prior to their redemption. It certainly implies, that Zion is hereby delivered from all her iniquities, and their dreadful effects; from all her enemies, and their de ftructive power; and invested in the poffeffion of the moft glorious privileges, in the most astonishing, and at the fame time endearing manner, through the gra cious interpofition of the Son of God. This, brethren, is not the release of an oppreffed nation from defpotic tyranny: nor does it relate to the erection of a mighty empire, under a renowned earthly prince. It is another, and far more glorious deliverance, in comparison of which all the nobleft achievements of the greatest heroes are as nothing. Hereby chofen men are refcued from eternal ruin, fin is deftroyed, death is abolished, principalities and powers are con quered, and human nature is purified, and exalted to the image and enjoyment of God. This is the great redemption in Ifrael, which was fpoken of by all the holy prophets which have been fince the world began, typified under the former difpenfation, expected and defired in every age until these last days, when it was effectuated, not by fuch corruptible things as filver and gold, or such unavailable things as thousands of rams, or ten thousands of rivers of oil, but with the precious blood of Chrift. This prediction then was fulfilled, when, by his death, he obtained eternal redemption for us; and it continues to receive ftill farther completion, when, by the miniftration of the gofpel, and the agency of the Holy Spirit, the converts of Zion are interefted in the bleffings of this redemption. May this be our happinefs! Let this be our chief concern!

With judgment, and with righteousness. The temporal deliverance which God was to work for his ancient people, primarily intended, was to be executed