and, 2. How they do so come unto it, or wherein their coming unto it doth consist.

First. And, first, we are said to come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem. The two last are not distinct expressions of divers things, but different names of the same thing: the city of the living God, namely, the new Jerusalem. Nor is it necessary that we should appropriate these two expressions of Mount Sion, and the city of the living God, unto distinct or different things in the gospel state, but only consider them as different expressions of the same thing. The sum of the whole is, that by the gospel we are called unto a participation of all the glory which was ascribed or promised unto the church under those names, in opposition unto what the people received in and by the law at Mount Sinai.

First. We are said to come Ziwv opɛ, 'to mount Sion.' Sion was a mount in Jerusalem which had two heads, the one whereof was called Moriah, whereon the temple was built, whereby it became the seat of all the solemn worship of God; and on the other was the palace and habitation of the kings of the house of David, both of them typical of Christ, the one in his priestly, the other in his kingly office.

The apostle doth not consider it naturally or materially, but in opposition to Mount Sinai, where the law was given. So he describeth the same opposition between the same Sinai and the heavenly Jerusalem, to the same end, Gal. iv. 25, 26. Where it is apparent, that by Mount Sion and the heavenly Jerusalem, the same state of the church is intended. And the opposition between these two mounts was eminent. For, 1. God came down for a season only on Mount Sinai, but in Sion he is said to dwell, and to make it his habitation for ever. 2. He appeared in terror on Mount Sinai, as we have seen. Sion was in Jerusalem, which is a vision of peace.' 3. He gave the law on Mount Sinai; the gospel went forth from Sion, Isa. ii. 2, 3. 4. He utterly forsook Sinai and left it under bondage, but Sion is free for ever, Gal. iv. 5. The people were burdened with the law at Mount Sinai, and were led with it to Sion, where they waited for deliverance from it, in the observance of those institutions of divine worship which were typical and significant thereof.

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The Socinian expositor, who affects subtilty and curiosity, affirms that by Mount Sion either heaven itself, or rather a spiritual mountain, whose roots are on the earth, and whose top reacheth to heaven, from whence we may easily enter into heaven itself, is intended; wherein he understood nothing himself of what he wrote, for it is not sense nor to be understood. And the reason he gives, namely, that Sion, in the Scripture, is more frequently taken for heaven than the church, is so far from truth, that he cannot give any one instance where it is so taken. But to know the true reason why the apostle calls the state of believers under the new testament by the name of Sion, we may consider some of the things that are spoken of Sion in the Scripture. And I shall instance in a few only, because they are multiplied throughout the whole book of God. As. 1. It is the place of God's habitation, where he dwells for ever, Ps. ix. 11, lxxvi. 2; Joel iii. 21, &c. 2. It is the seat of the throne, reign, and kingdom of Christ, Ps. ii. 6; Isa. xxiv.

23; Micah iv. 7. 3. It is the object of divine promises innumerable, Ps. Ixix. 35; Isa. i. 27; of Christ himself, Isa. lix. 20. Thence did the gospel proceed, and the law of Christ come forth, Isa. xl. 9; Micah iv. 2. 5. It was the object of God's especial love, and the place of the birth of the elect, Ps. lxxxvii. 2, 5. 6. The joy of the whole earth, Ps. xlviii. 2. 7. Salvation and all blessings came forth out of Sion, Ps. xiv. 7, cx. 2, cxxviii. 5; with sundry other things alike glorious. Now these things were not spoken of nor accomplished towards that Mount Sion which was in Jerusalem absolutely, but only as it was typical of believers under the gospel; so the meaning of the apostle is, that by the gospel believers do come to that state wherein they have an interest in and a right to all the blessed and glorious things that are spoken in the Scriptures concerning and to Sion. All the privileges ascribed, all the promises made to it, are theirs. Sion is the place of God's especial gracious residence, of the throne of Christ in his reign, the subject of all graces, the object of all promises, as the Scripture abundantly testifies. This is the first privilege of believers under the gospel. They come to Mount Sion, that is, they are interested in all the promises of God recorded in the Scripture, made to Sion; in all the love and care of God expressed towards it; in all the spiritual glories assigned to it. The things spoken of it were never accomplished in the earthly Sion, but only typically; spiritually and in their reality, they belong to believers under the new testament.

Some look on all those promises and privileges wherewith the Scripture is replenished with respect to Sion, to be now as things dead and useless. They esteem it a presumption for any to plead and claim an interest in them, or to expect the accomplishment of them in or toward themselves. But this is expressly to contradict the apostle in this place, who affirms that we are come to mount Sion then, when the earthly mount Sion was utterly forsaken. All those promises therefore which were made of old to Sion, do belong to the present church of believers. These in every condition they may plead with God; they have the grace, and shall have the comfort contained in them. There is the security and assurance of their safety, preservation, and eternal salvation. Thereon depends their final deliverance from all their op

pressions.

Be their outward condition ever so mean and destitute, be they afflicted, persecuted, and despised; yet all the glorious things that are spoken of Sion are theirs, and accomplished in them in the sight of God. But the excellent things whereof, under this notion of Sion, they are made partakers, are innumerable.

Let this be compared with the people's coming to mount Sinai, as we have before declared it, and the glory of it will be conspicuous. And believers are to be admonished, 1. To walk worthy of this privilege, as Ps. xv. 2. To be thankful for it. 3. To rejoice in it. 4. To make it an effectual motive to obedience and perseverance, as it is here done by the apostle. And,

Obs. I. All pleas about church order, power, rights, and privileges, are useless, where men are not interested in this Sion state.

Secondly. They are said to come unto the city of the living God,'

So Jerusalem is

'the heavenly Jerusalem.' Both these are the same. called the city of God,' Ps. xlvi. 4, xlviii. 1, 8, lxxxvii. 3. But in every place with respect to Sion.

1. They came to kaι woλɛ, 'a city.' They received the law in the wilderness, where they had neither rest nor refuge. But in a city there is order, defence, and safety, it is the name of a quiet habitation.

2. This was the city Tou Osov,' of God.' The state of the church under the new testament is so. As it hath the safety, beauty, and order of a city, so it is the city of God, the only city which he takes peculiarly to be his own in this world. It is his, 1. On the account of propriety. He framed it, he built it, it is his own; no creature can lay claim to it, or to any part of it. And those who usurp on it shall answer to him for their usurpation. 2. On account of inhabitation. It is God's city; for he dwells in it, and in it alone, by his gracious presence. 3. It is under God's rule as its only sovereign. 4. Therein he disposeth all his children into a spiritual society. So Paul tells the Ephesians, that by grace they were delivered from being strangers and foreigners, and made fellow-citizens with the saints, and of the household of God,' Eph. ii. 19. 5. It hath its charter of liberty, with all immunities and privileges from God alone. And with respect to these things, the church is called the city of God.

3. The apostle adds a property of God, of great consideration in this matter. It is the city of the Swvros, 'living' God; that is, 1. Of the true and only God. 2. Of him who is omnipotent, able to keep and preserve his own city, as having all life, and consequently all power in himself. 3. Of him who lives eternally, with whom we shall live, when we shall be here no more.

4. This city of the living God is the 'Ispovoaλnu ETоvρaviy, heavenly Jerusalem.' And the apostle herein prefers the privileges of the gospel, not only above what the people were made partakers of at Sinai in the wilderness, but also above all that they afterwards enjoyed in Jerusalem in the land of Canaan. For in the glory and privileges of that city the Hebrews greatly boasted. But the apostle casts that city in the state wherein it then was, into the same condition with mount Sinai in Arabia, that is, under bondage, as indeed then it was, Gal. iv. 25. And he opposeth thereunto that Jerusalem which is above; that is, this heavenly Jerusalem. And it is called heavenly, 1. Because as to all its concerns as a city, it is not of this world. 2. Because no small part of its inhabitants are already actually instated in heaven. 3. As to its state on earth, it comes down from heaven, Rev. xxi. 2, 3; that is, hath its original from divine authority and institu

4. Because the estate, portion, and inheritance of all its inhabitants lie in heaven. 5. Because the spiritual life of all that belong to it, and the graces which they act therein, are heavenly. 6. Their ToλTεvμa, or city conversation,' is in heaven, Phil. iii. 20.

This is the second privilege of the gospel state, wherein all the remaining promises of the Old Testament are transferred and made over to believers. Whatever is spoken of the city of God, or of Jerusalem that is spiritual, that contains in it the love, or grace, or favour of God, it is all made theirs; faith can lay a claim to it all. Believers are so

come to this city, as to be inhabitants, free denizens, possessors of it, to whom all the rights, privileges, and immunities of it do belong. And what is spoken of it in the Scripture, is a ground of faith to them, and a spring of consolation. For they may with confidence make application of what is so spoken of to themselves in every condition, and they do so accordingly. And we may yet a little farther represent the glory of this privilege in the ensuing observations.

1. A city is the only place of rest, peace, safety, and honour, among men in this world. To all these in the spiritual sense we are brought by the gospel. Whilst men are under the law they are at Sinai, in a wilderness where is none of these things. The souls of sinners can find no place of rest or safety under the law. But we have all these things by the gospel. Rest in Christ, peace with God, order in the communion of faith, safety in divine protection, and honour in our relation to God in Christ.

2. The greatest and most glorious city which is, or ever was in the world, is the city of this or that man who hath power or dominion in it. So spake Nebuchadnezzar of his city,' Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty?' Dan. iv. 30. We know what was the end of him and his city. The gospel church is the city of the living God, and it is ten thousand times more glorious to be a citizen thereof, than of the greatest city in the world. To be a citizen of the city of God, is to be free, to be honourable, to be safe, to have a certain habitation, and a blessed inheritance.

3. God dwells in the church of believers. The great King inhabiteth his own city. Herein is the especial residence of his glory and majesty. He built it, framed it for himself, and says concerning it,' Here will I dwell, and this shall be my habitation for ever.' And it is no small privilege to dwell with God in his own city. The name of this city is Jehovah Shammah, The Lord is there,' Ezek. xlviii. 35.

4. The privileges of this city of God are heavenly, it is the 'heavenly Jerusalem.' Thence it is that the world sees them not, knows them not, values them not. They are above them, and their glory is imperceptible to them.

5. All the powers of the world, in conjunction with those of hell, cannot dispossess believers of their interest and habitation in this heavenly city.

6. There is a spiritual order and beauty in the communion of the catholic church such as becomes the city of the living God, and such wherein the order framed by the constitutions of men hath no concern

ment.

And in many other things we might declare the glory of this privilege. And,

Obs. II. It is our duty well to consider what sort of persons they ought to be, who are meet to be denizens of this city of God. The greater number of those who pretend highly to the church and its privileges, are most unfit for this society. They are citizens of the world.

Secondly. In the next place the apostle affirms, that believers are

VOL. IV.

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come μupiasi ayyɛλwy, to an innumerable company of angels.' For having declared that they are come to the city of God, he shows in the next place, who are the inhabitants of that city beside themselves. And these he distributes into several sorts, (as we shall see) whereof the first are angels.' We are come to them as our fellow-citizens. To myriads of angels. Muptaç, is ten thousand,' and when it is used in the plural number, it signifies an innumerable company,' as we here render it. Possibly he hath respect to the angels that attended the presence of God in the giving of the law, whereof the Psalmist says, "The chariots of God are twenty thousand, even thousands of angels; the Lord is among them, as in Sinai, in the holy place,' Ps. lxviii. 17; or the account of them given by Daniel, "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him,' Dan. vii. 10, that is, 'an innumerable company.

This access to angels is spiritual. The access of the people to their ministry in Sinai was corporeal only, nor had they any communion with them thereby. But ours is spiritual, which needs no local access to it. We come thereby to them whilst we are on the earth, and they in heaven. We do not so with our prayers, which is the doting superstition of the church of Rome, utterly destructive of the communion here asserted. For although there be a difference and distance between their persons and ours, as to dignity and power, yet as to this communion we are equal in it with them, as one of them directly declares, saying to John, Worship me not, I am thy fellow-servant, and of thy brethren that have the testimony of Jesus,' Rev. xix. 10, xxii. 9. Nothing can be more groundless, than that fellow-servants should worship one another. But we have an access to them all; not to this or that tutelar angel, but to the whole innumerable company of them. And this we have, 1. By the recapitulation of them and us in Christ, Eph. i. 10. They and we are brought into one mystical body, whereof Christ is head; one family which is in heaven and earth, called after his name, Eph. iii. 14, 15. We are brought together into one society. The nature of which effect of infinite wisdom I have elsewhere declared. 2. In that they and we are constantly engaged in the same worship of Jesus Christ. Hence they call themselves our fellow-servants. This God hath given in command to them, as well as to us. For he saith, 'Let all the angels of God worship him,' ch. i. 6, which they do accordingly, Rev. v. 11, 12. 3. We have so on the account of the ministry committed to them for the service of the church, ch. i. 14. See the exposition of that place. 4. In that the fear and dread of their ministry is now taken from us; which was so great under the old testament, that those to whom they appeared, thought they must die immediately. There is a perfect reconciliation between the church on the earth and the angels above. The distance and enmity that was between them and us by reason of sin, is taken away, Col. i. 20. There is a oneness in design and communion in service between them and us; as we rejoice in their happiness and glory, so they seek ours continually; their ascription of praise and glory to God, is mingled with the praises of the church, so as to compose an entire worship, Rev. v. 9—12.

Wherefore by Jesus Christ we have a blessed access to this innume