One Hundred Select Sermons, Old Testament · Sermon 26
SERMON XXVI.
Pſal. 133.1.
Behold how Good and Pleaſant a thing it is, for Brethren to dwell together in Ʋnity.
It is the great advantage of Vertue, that it carries it's Evidence within it ſelf, whereby it becomes lovely and amiable in the eyes of all that obſerve it, and behold it, and take notice of it. And as other Vertues and Graces beſides, ſo amongſt the reſt the Grace of Love, and peaceableneſs, and Unity and brotherly concord. It is ſuch as is very eminent and illuſtrious, and which commends it ſelf to all mens Conſciences in the ſight of God. This is that which is here exhibited to us in this preſent Scripture before us in the Teſtimony of the Prophet David; wherein we have a lively repreſentation ſet before us of the Benefit of the Communion of Saints, which is a main and Principle Article of our Belief, and Chriſtian Faith. And ſo an argument very ſutable and agreeable to the preſent occaſion of our Aſſembling and coming together at this preſent time.
IN the Text it ſelf there are two General parts conſiderable.
Firſt, The ſight or ſpectacle propounded.
And Secondly, An Invitation to the ſeeing and regarding of it. The Spectacle or ſight it ſelf, that we have in theſe words. How good and how pleaſant a thing it is for brethren to dwell together in Ʋnity. The Invitation to the ſeeing of it, that we have in the word Behold, which is prefixt by way of Introduction. Wee'l begin with the former, viz. The ſight it ſelf, wherein two Branches more. Firſt, The Duty Commended, and that is Paternal agreement, for Brethren to dwell together in Ʋnity. Secondly, The Terms of this Praiſe and Commendation, or the Particulars whereof it doth conſiſt, and hat is from a two-fold Qualification. Firſt, of the goodneſs of it, Behold, How good a thing it is. And Secondly, Of the Pleaſantneſs of it. Behold how pleaſant.
Firſt, to ſpeak of the firſt branch, and that is the Duty commended in theſe words; for Brethren to dwell together in unity: wherein again taken notice of three particulars more. Firſt, The Vertue it ſelf, and that is Ʋnity. Secondly, The Subject of this Grace, And that is Brethren. Thirdly, The Exerciſe or Activity, and Improvement and manifeſtation of it. And that is, In dwelling together.
For the firſt, The Grace or vertue it ſelf, which is here mentioned, and commended unto us, it is Ʋnity or Agreement. This is that which the Scripture is very frequent in the commendation of to us, not onelyonly here in this preſent Text, but in divers others beſides. As more expreſly in Eph. 4.3. Endeavouring to keep the Ʋnity of the Spirit in the bond of peace, Mark. 9.50. Have ſalt in your ſelves, and have peace one with another, Phil. 2.2. Fulfil ye my joy, that ye be like minded, having the ſame love, being of one accord, of one mind, 1 Theſ. 5.13. Be at peace among your ſelves. And many ſuch places as theſe. This is that which is moſt agreeable to the Principles of Religion it ſelf, it is the very end and ſcope of the Goſpel, and the bleſſed fruit and effect, and conſequent of the Kingdom of Chriſt, This was that which was Proclaimed by the Angels, when our bleſſed Saviour came at firſt into the world. As Glory to God on High, ſo peace on earth, and good will towards men: not onelyonly from God, but to one another. And it is made the promiſe which reſpects the Times of the New Teſtament, that it ſhall make men which are of different Natures and Diſpoſitions to dwell together in Ʋnity; as we may ſee in Iſa. 11.6. The Wolf ſhall dwell with the Lamb, and the Leopard ſhall lye down with the Kid. The Cow and the Bear ſhall feed their young ones together. The ſucking-child ſhall play on the hole of the Aſp, and the weaned child ſhall put his hand on the Cockatricedens; They ſhall not hurt nor deſtroy in all my holy mountain, For the earth ſhall be full of the knowledge of the Lord, as the waters cover the Sea. All which are Emphatical expreſſions of that ſweetneſs and peaceableneſs, and agreement which does follow upon the receiving and imbracing of the Goſpel. Look as Chriſt himſelf hath made Peace by the blood of his Croſs, as the Apoſtle ſpeaks, Col. 1.20. ſo accordingly it hath this anſwerable effect in ſuch perſons as doe cloſe with this Peace, which he has wrought. It does make them to be of one heart and one mind, at leaſt proportionally to the receiving and entertaining of it.
There are two manner of wayes eſpecially, in which the Goſpel is a Goſpel of Unity even betwixt man and man. The one is as it teaches peace, and the other is as it tranſmits it.
Firſt, It is ſo, as it teaches it, and Commands it, for ſo it does at large and in the proper ſcope and intent of it; It teaches us as to deny ungodlineſs, ſo to deny uncharitableneſs: And as to live righteouſly and godly, ſo likewiſe to live quietly, and peaceably in this preſent evil world. Hence this Commandment of Love, and Unity, and agreement, it is made to be Emphatically the new Commandment of Chriſt. A new Commandment I give unto you that ye love one another; which is not to be underſtood of the time of giving it, but of the ground of urging it. An old Commandment which is preſt and urged and inforced upon new Conſiderations; and that is from Gods love in the Goſpel.
Secondly, As the Goſpel teaches and Commands this Ʋnity, ſo it alſo works and tranſmits it where it comes in the power of the Spirit going along with it. As it it is a Transforming Doctrine in other reſpects, ſo eſpecially in this amongſt the reſt as changing the Hearts of thoſe that doe truely believe it, and receive it into a diſpoſition like unto itſelf. It changes and alters mens evil natures, and transforms them into contrary qualities, it takes away their natural fierceneſs and makes them mild and tame, and to live in peace with other men. The wiſdom which is from above is firſt pure then peaceable, Jam. 3.17. That's the firſt particular, The Grace it ſelf here mentioned, And that is Ʋnity.
The ſecond is the Subject of this Unity. And that is here expreſt to be Brethren: Unity does well in any, but in none better then in Brethren, which carries it as it were in the very Name and Title of it. It as the Argument of Abraham to Lot, whereby he would work him to a friendly concord and agreement with him, Let there be no ſtrife I pray thee betwixt thee and me, for we are Brethren. Anaſhim, Achim, Anachnu, Gen. 13.8. And it is the reproach of a falſe witneſs that he ſowes diſcord amongſt Brethren, Prov. 6.19. Diſcord amongſt Brethren is moſt abominable: And ſo on the other ſide, Love and Ʋnity amongſt ſuch is moſt deſirable, and that of all others beſides. Now Brethren (that this word may be rightly underſtood by us) is of a Threefold Denomination; either Natural, or Civil, or Spiritual. Natural, Brethren are ſuch as are ſo according to the Fleſh. Civil, which are ſo by Cuſtom or Contract. Spiritual, which are ſo by Grace and Religion. Now take it which way ye will this Ʋnity, it is required of them to be practiſed, and expreſſed by them, for Brethren to dwell together in it, under what Title or Notion ſoever.
Firſt, Take it for Brethren by Nature and blood, and Carnal Generation, ſuch perſons as are Children of one and the ſame Natural Parents: Theſe are ſuch of whom Ʋnity is required, who are Brethren in the firſt, and Primitive, and Original acceptation of the word by us; and there is nothing more unworthy when tis otherwiſe. Though it is that which is too often to be obſerved, that thoſe that have come out of the ſame Stock, yet they cannot be of the ſame mind. And thoſe oftentimes who have lain together in the ſame Womb, yet they cannot ſometimes dwell together in the ſame houſe, ſuch feuds and enmities, and animoſities are there now and then between them, fratrum Concordia rara eſt.
It is a piece of that miſery and unhappineſs which mans Nature by reaſon of his fall and tranſgreſſion and departure from God is ſo ſadly degenerated into, that it ſhould be thus with him. Thus Cain and Abel, Iſaac and Iſhmael, Jacob and Eſau; Joſeph, and thoſe who were his Brethren; we know what ſad differences there were between them. Now the Contrary is that which in this place is here commended unto us. That thoſe brethren ſhould be unanimouſly affected.
Secondly, Brethren in a Civil ſenſe, by Cuſtom Contract or Imployment, or Civil Aſſociation, which is that which does more properly belong to your ſelves; theſe are likewiſe Brethren, and have Peace and Love, and Unity charged upon them, That they do Unite, and agree together. Indeed (as in the former) there are now and then differences here alſo; thoſe who are of the ſame Art and Trade and Profeſſion; They do not always ſo well ſute and correſpond one with another, as it becomes them to doe. Theſe have their ſtrifes and contentions. But Brethren theſe things ought not ſo to be, as the Apoſtle James ſpeaks, Jam. 3.10. There's a great deal of ſweet love and concord and agreement, which is required betwixt theſe; and it is that for which ſuch Meetings and Aſſemblies as theſe are, which we are gathered together at this time, were at the firſt inſtituted and appointed, as for other Conſiderations beſides in reference to your Trade and Merchandiſe, So eſpecially and above all for the continuance and increaſe of Love. They are not onelyonly matters of Complement or formality, but of Friendly Improvement.
Thirdly, Brethren in a Spiritual ſenſe, from the Principles and Conſiderations of Piety and Chriſtian Religion, theſe are again Brethren; That profeſs the ſame Faith, that worſhip the ſame God, that are members of the ſame Head, that expect the ſame Heaven and Salvation and future Inheritance. There are none who have a better Title to this Appellation of Brethren then ſuch, and conſequently none, who have Peace and Ʋnity more required of them, even in that conſideration likewiſe.
Such Brethren as theſe are, they ſhould eſpecially live together in Ʋnity; And the Scripture is eſpecially inviting them, and perſwading them, and calling them hereunto, as moſt ſutable and agreeable to the Principles of their Religion it ſelf, as I ſhewed before unto you. Thus Eph. 4.3. When the Apoſtle had premiſed this Counſel and Exhortation unto them. That they ſhould indeavour to keep the Ʋnity of the Spirit in the Bond of Peace; He adds theſe things preſently as a Motive and Argument for it, There is one Body and one Spirit, even as ye are call'd in one hope of your calling, One Lord, one Faith, one Baptiſm, one God, and Father of all who is above all, and through all, and in you all. Al which are Conſiderations taken from the very Nature of Chriſtianity it ſelf, and from their Intereſt in it.
This was that which was the great Praiſe, and Commendation of the Primitive Chriſtians, as St. Luke takes notice of it in them. That the multitude of them that beleived, they were of one Heart and of one Soul. Acts 4.32. What a lovely thing was this! And ſo afterwards in ſucceeding times alſo: The unity of Chriſtians was ſo famous, that they were known by this Diſcription; a people that agree amongſt themſelves, and their very Enemies took notice of it, ſo as to commend and applaud them for it, being that which their very Religion and Profeſſion carried them unto: And ſo it does Chriſtianity, it is Spiritual Fraternity, and upon that account ingages to Ʋnity, and Concord, and Correſpondency, and mutuall Agreement, and that more then any other elſe beſides. And that's the ſecond particular to, the Subjects of this Ʋnity here mentioned, Namely Brethren; and that in all the ſeveral Notions, and Denominations of it, whether of Nature, or Civility, or Religion.
The Third and Laſt is the Exerciſe or Improvement, or Manifeſtation of this Ʋnity, and that is in dwelling together. For Brethren to dwell together in Ʋnity: There are two words at once, and both of them very ſignificant, the one is the word together, and the other is the word Dwelling; each of which have their proper Force and Emphaſis with them, and do belong to this Ʋnity which is here mentioned and commended in Brethren.
Firſt, We may take notice of the Former, to wit the word Together: This is much intended in the Text, as appears by the word which is added to it in the Original though not expreſt in our Engliſh Tranſlation, and it is Gam which ſignifies Even Gam jachadh, even together and ſo it is a word of Society, and mutual Converſe: They that dwell together, they come together, and they meet together; that's one thing which is implied in it as pertinent here unto. Ʋnity, it is much expreſt in Communion and Sociableneſs of Converſation, and as expreſt in it, ſo likewiſe preſerved by it, and nouriſhed and kept up from it: Thoſe that forbear to meet in their Perſons, they do not ſo eaſily meet in their Affections, nor in their Hearts one with another; whereas that it is a very great Help, and Meanes, and Conducement to this. It makes Friends and Chriſtians ſo much the better to underſtand one another, and to be accepted with each others Diſpoſitions, to know one anothers Natures, and to diſcern one anothers Graces, and to be ſenſible of one anothers Perfections, and ſo conſequently to receive the more Comfort and Benefit one from another: There is a very great Advantage in ſuch Occaſions and Opportunities as theſe are, both for the doing and receiving of Good. As Iron ſharpeneth Iron, ſo a man ſharpeneth the Countenance of his Friend. Prov. 27.17. Therefore in Heb. 10.24.25. When the Apoſtle had premiſed this Exhortation: That we ſhould conſider one another to provoke to Love and good Works, he preſently adds and infers upon it as belonging unto it, not forſaking the Aſſembly of our ſelves together as the manner of ſome is. Becauſe ſo doing is a very great Hinderance and Impediment to ſuch performances; yea indeed a cutting off all Occaſions and Opportunities for them, not onelyonly ſuch Aſſemblings as are of ſacred and religious Conſtitution, but likewiſe which are Common and Civil, which do very well go together as they do now in your own preſent Practiſe, and comming together at this preſent time.
Now theſe are ſo much the more deſireable and Commendable when they are in Peace and Love, not onelyonly when there is a Concurrance of Perſons, but a Concurrance of Hearts; and thoſe which are in the ſame place are of the ſame mind: This is that which is Expreſly noted of the Apoſtles and the Diciples, who were met together on the day of Pentecoſt, in Acts 2.1. That they were all with one accord in one place; and not onelyonly in one place. (Horſes and Beaſts may be ſo, they may ſometimes ſtand together) but in one place with one accord: This was that which was remarkable in them, and is alſo commendable in any others with them, and that which makes Society pleaſing and comfortable to them: Yea indeed there's no true Society to ſpeak of without this; that meeting which is ſeparated from Love, and Ʋnity, and Charity, and friendly Agreement; it is not a Meeting but a Juſtling, it is not an uniting of Bodies, but a disjoyning and dividing of Souls and Spirits, which makes the Cheifeſt and greateſt Conjunction. That's the firſt word here Conſiderable viz. Together which is a word of Society and mutual Converſation.
Second is to Dwell, ſheweth which is a word of Reſidence, and Abode, and Continuation: This is alſo pertaining to the Love and Concord of Brethren; a Perſeverance and Perſiſtency in it not onelyonly to be together, or to come together, or to meet together for ſome certain time, but to dwell together in Unity; this is that which is here ſo extolled and Commended unto us, it ſeems to be no ſuch great matter, nor to carry any ſuch great Difficulty in it, for men to command themſelves to ſome Expreſſions of peace and friendſhip for ſome ſhort ſpace of time (though there are many now and then which are hardly able to do that,) but to hold out in it, and to continue ſo long that is almoſt Impoſſible to them; yet this is that which is required of them as Chriſtians, and as Brethren one to another, even to dwell together in Ʋnity; to follow Peace and Love, and Concord, and mutual Agreement, not onelyonly upon ſome occaſional Meetings, but all along in the whole courſe of their Lives, while they converſe and live together.
For the better opening of this preſent Paſſage before us, of dwelling together in Ʋnity; we muſt take it in it's full Latitude and Extent, and that is by making it as large as the Perſons, which are the Subjects of it, who are here expreſt by Brethren, Theſe I told you before came under a threefold Denomination; of Natural, of Civill, and of Spiritual: And accordingly alſo has this Ʋnity in dwelling together, the like reference and reſpect with it in thoſe that do ſo: Domeſticall, Politicall, and Eccleſiaſticall, each of theſe are here ſignified and intended.
Firſt, Domeſticall Unity, that dwell together in the ſame Family. Here's a Commendation of ſuch an Ʋnity as this is, and indeed it is that which is very much to be minded by Chriſtians, as that which is in a manner the Ground and Foundation of all the reſt: As Piety it is to begin here, ſo likewiſe Ʋnity, that thoſe who are the ſeveral parts and members and Inhabitants in it, they do ſerve one another in Love, whereby they may be able ſo much the better to ſerve God. And that their Prayers may not be hindered, as the Apoſtle Peter ſpeaks in 1 Pet. 3.7. This is the Gift of God himſelf, and of him alone, who accordingly is to be ſought unto for it: He is the God that makes men to be of one mind in an Houſe, as ſome Tranſlators reads it in Pſal. 68.6. Moſhiv jechidhim baijth, and that faſhions their hearts alike. Ha-jotſer jechidh libbam, as it is Pſal. 33.15. That's the firſt kind of Unity which is Domeſtick.
The Second is Political Ʋnity, Brethren that dwell together, that is that dwell together in the ſame City; as which in regard of any Civil Obligations are intereſted in it: Theſe are alſo concern'd in this Buſineſs; there's nothing more Honourable for Citizens, then as much as in them lies to ſtuddy the Peace, and Wellfare, and Happineſs, and Proſperity of the City whereunto they belong conſidered in General, and of the Company whereunto they belong conſidered in particular. This is alſo for Brethren to dwell together in Ʋnity as it is here expreſt; this was the Commendation of Mordecai, That he ſough the wellfare of his people, and ſpake peace to all his ſeed. Eſth. 10.3. And how does David himſelf pray for Jeruſalem, which he tells us was as a City that is at Ʋnity in it ſelf. Pſal. 101.6. &c. Pray for the peace of Jeruſalem, they ſhall proſper that love thee: Peace be within thy walls, and Proſperity within thy Palaces; For my Brethren and Companions ſake will I now ſay peace be within thee. Becauſe of the Houſe of the Lord our God, I will ſeek thy Good. That is both upon a Civil account, and Religious. We know when the Jewes were in Captivity in Babylon, the Lord required them to ſeek the peace of that City wherein they then dwelt: Becauſe in the peace thereof they ſhould have peace. Jer. 29.7. And if it was ſo in regard of Babylon, how much more ſhould it be ſo for Jeruſalem.
The Third (therefore) is Eccleſiaſtical, for Brethren that dwell together; that is, that dwell together in the ſame Church, or (if ye will take it more reſtraindly) that dwell together in the ſame Pariſh, belong to the ſame Congregation, are under the ſame Miniſtry, and do partake of the ſame Ordinances, and Exerciſes, and ſpiritual Advantages, and Opportunities. Of theſe alſo there is required this Unity, and Unanity, and mutual Agreement in their Society and Converſe with one another.
This is that which the Apoſtle Paul does ſo often and Vigorouſly preſs upon the ſeveral Churches to which he writes to the Romans, chap. 15. verſ. 5. &c. Now the God of Patience and Conſelation grant you to be like minded one towards another according to Chriſt Jeſus, that ye may with one Mind and one Mouth glorify God, even the Father of our Lord Jeſus Chriſt; wherefore receive ye one another, as Chriſt alſo received us to the Glory of God. To the Corinthians, 1 Cor. 1.10. Now I beſeech ye Brethren by the name of our Lord Jeſus Chriſt, that ye all ſpeak the ſame thing, and that there be no Diviſions among you; but that ye be perfectly joyned together in the ſame mind, and in the ſame Judgment. To the Epheſians. Let all Bitterneſs, and Wrath, and Anger, and Clamour, and Evil ſpeaking to be put away from you with all Malice, and be ye kind one to another; tender-hearted forgiving one another, even as God for Chriſts ſake hath forgiven you. Eph. 4.31.32. And ſo again, Chap. 5. verſ. 1.2. Be ye followers of God as dear Children, and walk in love, as Chriſt alſo hath loved us; and hath given himſelf for us an offering and a Sacrifice to God for a ſweet ſmelling Savour.
Laſt of all (to add no more at this time) to the Philippians. Chap. 2. verſ. 1. &c. If therefore their be any Conſolation in Chriſt, if any Comfort of Love, if any Fellowſhip of the Spirit, if any Bowels and Mercies: Fulfil ye my Joy, that ye be like minded being of one accord, of one mind. See how Earneſtly, and Vehement, and Importinent this Bleſſed Apoſtle here now is, to perſwade theſe Chriſtians to love and agreement, as apprehending ſome ſpecial worth, and neceſſity in it. And ſo much may be ſpoken of the firſt Branch of this firſt General in the Text, and that is the Duty commended, Fraternal Agreements, For Brethren to dwell together in Ʋnity.
The ſecond is the Terms of this Praiſe and Commendation or the Particulars whereof it conſiſts, and this is taken from a twofold qualification.
Firſt, From the goodneſs of it, Behold, how good a thing it is.
And ſecondly, From the pleaſantneſs of it, Behold how pleaſant: This is a very high Commendation, if we rightly conſider it, and that not onelyonly by taking it diſtinctly, but likewiſe joyntly. There are many things which ſometimes are good, but yet they are not very pleaſant. Again, there are other things, which ſometimes are pleaſant, but yet they are not very good; This (for the excellency of it) is both good and pleaſant to. Omne tulit punctum, qui miſcuit utile dulci.
We begin in order with the firſt, and that is the Goodneſs of it, Behold how good, &c. Brotherly Concord and the Improvement of it in all occaſional expreſſions, it is a very great Good. This is, and will appear to be ſo in ſundry Conſiderations.
As firſt, In regard of the Authour and owner of it, which is God himſelf, who layes ſpecial claim hereunto; Therefore in Scripture we find him to be from hence denominated and intitled, 1 Cor. 14.33. God is not the Authour of Confuſion (or of unquietneſs) but the Authour of peace. So 2 Cor. 13.11. The God of peace and love. Peace, it is called the Peace of God, Phil. 4.7. And God He is called the God of peace: each of which expreſſions does refer it, and reduce it to him, and does thereby advance it. Yea, He is not onelyonly call'd the God of Peace and of Love, but even love it ſelf, to advance it and to extol it ſo much the more, as 1 John 4.16. God is Love, and he that dwelleth in Love, dwelleth in God, and God in him. Look then how far forth God Himſelf is ſaid to be good, ſo far forth is this dwelling in Unity good alſo, as it is commanded and owned by him, as it appears thus to be.
Secondly, It is good in the Nature of it, It is good as any Grace is Good, it is good morally. Love it is a Fruit of the Spirit, Gal. 5.22. And ſo to dwell in Love and unity one with another it is a goodneſs reducible thereunto. It is not only Bonum morale, but Bonum Spiritualis; It is not onelyonly ſuch a good as is taught by Moral Philoſophy, and practiſed by the Principles thereof, but is taught by the Holy Ghoſt himſelf, and is a part of the work of Regeneration and in the new Creature in us, eſpecially if we take it in the full latitude and extent of it, as it becomes us to do. Indeed it is true men may go very far in it out of meer Moral Principles, and ſometimes doe: Goodneſs of nature, and ſweetneſs of temper and facility of Conſtitution, and Common Civility, they are great promoters of this Concord, and many from the ſtrength of theſe doe ſometimes go beyond thoſe which pretend at leaſt to better. But yet in the true notion it is not good nature but Grace.
Thirdly, It is good in the Effects and Conſequents, and Concomitants of it, it has much good attendant upon it, It is Bonum utile. There's a great deal of advantage which comes by Brethrens dwelling together in Ʋnity, eſpecially ſpiritual advantage, and for the doing and receiving of good. Where theres envy and ſtrife (ſayes St. James) there is confuſion and every evil work. Diviſions of Mind and Affection they divide men in their work and imployment, and hinder them from doing that good which otherwiſe they might do in their places, and eſpecially in their mutual Society and Communion one with another. But now on the other ſide Love and Peaceableneſs of Diſpoſition, as it Ʋnites them in their hearts, ſo it ſtrengthens them ſo much the more in their undertakings, and the good things which are done by them. This the Divel knows well enough better then we doe, and accordingly makes uſe of it, by hindring it and obſtructing it, and and deſtroying it all that may be: whats the reaſon that Satan is ſo buſie, as for the moſt part he is in the ſowing of ſtrife and diſcord betwixt brethren; It is for this very reaſon here in the Text, Becauſe Unity and Brotherly concord is good, and tends to make men better. He being an evil ſpirit, does all he can in oppoſition to what good is, which he knows he cannot hinder more effectually then by ſuch courſes as theſe are.
Which therefore (by the way) ſhould teach us to be the more jealous and ſuſpicious of him; we ſhould not be ignorant of Satans devices in this particular, but rather be the more watchfull over him, and over our own hearts; and when we find our ſelvs any thing inclined to things of this nature, to ſtrife and diviſion, and contention one with another, think there's ſomewhat of him at the end of it. And ſo much the rather avoyd it, ſhun it and take heed of it. We may be ſure it is for no good but rather the contrary, even to keep us from goodneſs. And thats the firſt Qualification from whence this Ʋnity of Brethren is commended, Namely, that it good.
The ſecond is, the ſweetneſs of it, becauſe it is Pleaſant, It is not onelyonly Bonum utile, and bonum Honeſtum, but it is alſo Bonum Jucundum; it has a great deal of pleaſure in it. Pleaſure is ſuch a kind of goodneſs, eſpecially to ſome kind of perſons, as that they care not almoſt, what they doe or part with to obtain it, and all other good beſides is nothing to them, if it be devoyd of this, Therefore for the further advancement of this Fraternal Unity to us, there is this alſo conſiderable in it, that it is Pleaſant. Her wayes are wayes of pleaſantneſs, and all her paths are peace, Prov. 3.17.
Thus it is with reſpect had to all ſorts of perſons whatſoever, that are made ſenſible of it.
Firſt, It is pleaſant to God, it is ſuch as is very acceptable to Him; It is that which he much delights in, whereſoever he obſerves it; being himſelf (as I ſhewed before) a God of Peace, he does therefore ſo much the more delight in peaceable perſons; and eſpecially in peaceable Chriſtians, and ſuch as do relate to himſelf. How much do natural Parens rejoyce in the Agreement of their Children, to ſee them loving and friendly and kind, and courteous to one another, oh it tickles them and joyes them at the very heart! And ſo is it likwiſe with God, to thoſe which are his. To ſee his children dwell together in Ʋnity; it is that which is very pleaſing and acceptable to Him, He is exceedingly taken with it, and does much rejoyce to behold it. And on the other ſide, He is very much grieved and offended with the contrary. It grieves the holy Spirit of God in us, when there are ſtrifes and contentions amongſt us, as the Apoſtle ſeems to intimate, Eph. 4.30, 31.
Secondly, This Brotherly Ʋnity as it is a thing which is well-pleaſing to God, and delightfull to him, ſo it is alſo pleaſant to our ſelves, who accordingly ſhall have ſo much the greater pleaſure in it and from it. Quarrelſom and Contentious Perſons, that like Salamanders live in the fire, they are oftentimes a very burden to themſevles. And thoſe that are not careful to maintain peace with others, they want it now and then, even in their own hearts and breaſts. And though ſtrife be pleaſing to them, ſo far forth as it beſt ſutes with their ſinfull and corrupt nature; yet ſo far forth as it beſt ſutes with their ſinful and corrupt nature; yet ſo far forth as they have likewiſe any principles of humanity in them, it muſt needs be very harſh and unpleaſing, and troubleſome to them, and ſo it is. And on the other ſide, Concord and mutual agreement is a great deal more delightfull: A man has a great deal of more freedom and contentment in his own ſpirit, when as upon good terms he is in Peace and Love with other men. He injoyes himſelf a great deal more fully, and has ſo much the more inward peace and tranquillity in his own Conſcience occaſionally from it; it is pleaſant that is, it is pleaſing to our ſelves.
Thirdly, It is alſo pleaſing to others, to all men elſe beſides, that are ſtanders by and ſpectators of it. Behold how pleaſant it is, &c. It is pleaſant to all Beholders, He that in theſe things ſerveth Chriſt, he is acceptable to God, and approved of men, ſayes the Apoſtle, Rom. 14.18. Perſons that are given to contention, they are offenſive to all that come near them, and that are round about them, who are troubled and diſpleaſed with them. But quiet and peaceable perſons they draw the Love and reſpect of all to them, it is a moſt lovely and amiable ſpectacle. Therefore that which is here by our own Tranſlators rendred pleaſant, is by ſome others expounded Comely, as the Hebrew word Nagnim, which is uſed, will very well bear it. It is pleaſant to the Eye, which is refreſht with ſuch a ſight as this is; and thus it is pleaſant in reference to all ſorts of Perſons: To God, to our ſelves, and to other men. And ſo ye have each Qualification; whence it is Commendable to us, both from the goodneſs of it, and the Pleaſantneſs.
Now to ſet home this point ſo much the more effectually upon us, it may not be amiſs for us, but very pertinent and ſeaſonable to take notice of it in the Inlargement and Illuſtration which is here uſed in this Pſalm, for the further commending of it to us. And that as taken from a twofold ſimilitude. The one in the ſecond verſe, of the oyntment upon the Head of Aaron; And the other in the third verſe, of the dew of Hermon, and of that which diſcended upon the Mountains of Sion.
Firſt, To take notice briefly of the former Illuſtration in the ſecond verſe, which is very Emphatical, and that in ſundry particulars; wherein this Fraternal Concord is compared to the Holy Oyle of Anointing, which is expreſt and deſcribed unto us in Exod. 30.
Firſt, For the Nature and Quality of it. It is precious Oyntment. Shemen-ha-tou. It is not to common and ordinary uſe; Oyl of any Conſideration whatſoever, but the beſt and choyceſt that could be lighted-on: Like that wherewith Mary Magdalene anointed Chriſt before his Paſſion, when ſhe brought forth an Alablaſter box of oyntment of Spikenard very precious, and poured it upon his head, Mark 14.3. Such was this whereunto the Concord of Brethren is compared here in this Scripture. To ſet forth unto us the preciouſneſs and excellency of of it. It is a vertue of very rare account, and ſo to be eſteemed of by us. It is ſuch which carries a good name and Report with it, and accordingly like that is alſo better then precious Oyntment.
Secondly, For the ordering and diſpoſing of it, It is compared not to oyl incloſed and ſhut up in a veſſel, but to oyl effuſed and poured forth abroad, which is more ſignificant, As that which does caſt forth a ſpecial fragrancy and odoriferouſneſs with it. Look how a Box of precious Oyntment when it is broken, it does caſt forth ſuch a ſmell as does refreſh the noſtrils and brains of all ſuch perſons as are made partakers of it. So in like manner, the Unity of Brethren it is very ſweet to all that obſerve it. Becauſe of the ſavour of thy good Oyntment, thy Name is an Oyntment poured forth, therefore the Virgins love thee, as the Spouſe of Chriſt ſpeaks of her beloved, Cant. 1.3.
Thirdly, For the Perſon, whom it refers to; It is not the anointing onelyonly of ſome Levit or Common Prieſt, but the anointing of Aaron himſelf, who was the high Prieſt of all, and therein a ſpecial Type of Chriſt, as prefigured, and ſhadowed out in him.
Laſtly, As to the Importment and Communication of it, It was not oyle which reſted onelyonly upon Aarons Head, but run down upon his Beard, and from thence further to the skirts of his Garments, which is a lively deſcription to us of the property of this Grace of Love, and Brotherly Agreement. It is ſuch as does not reſt it ſelf onelyonly in thoſe who are the next and immediate ſubjects of it, but it conveyes it ſelf to many other. Love it is of a very diffuſive and communicative Diſpoſition, It does not ingroſs all comfort to it ſelf, but it imparts it alſo to its brethren, and all that are near unto it they are the better for it, yea ſometimes, which are at a diſtance from it, as in Superiours towards thoſe that are below them, in the skirts of the garments, as from Chriſt to all his Members And thats the firſt ſimilitude.
The ſecond Similitude is in the third verſe, As the dew of Hermon, and as the Dew that deſcends upon the Mountains of Sion. Look as Gardens, and Fields and Meadows, where they want dew and ſeaſonable rain, they become dry and barren, and unfruitful; and on the other ſide, where theſe are any thing in abundance, they are thriving, and flouriſhing. So Churches and States, and Companies, and Societies, and the like, where they are deſtitute of Brotherly Concord, they are decaying and languiſhing; But where this is any thing upheld and preſerved in them, they are likely to hold out and continue. For there the Lord hath commanded his bleſſing, even life for evermore. And ſo now I have done with the firſt General Part of the Text, which is the ſight it ſelf, or ſpectacle propounded, in theſe words, how good and pleaſant a thing it is for Brethren to dwell together in Ʋnity.
The Second (with which I will conclude all) and that as it were in a way of Application, is the Invitation to the Obſerving of it; In the word Behold, which is ſet in the Front of the Text, and it is Introductive to all the reſt, but comes laſt of all to be handled by us; as there muſt firſt be the ſight prepared, before the eye can take notice of it. And here this Behold, it ſeems to carry a threefold force, or Emphaſis with it.
Firſt, As an excitement of Faith, Behold it to believe it.
Secondly, As an Ingagement of Affection. Behold it to admire it.
Thirdly, As a Provocation to Obedience. Behold it to practiſe it, and to imitate it, and to conform unto it. All theſe three ſeveral intimations may be beheld in this word Behold.
Firſt, (I ſay) as an Excitement of Faith, behold it, to believe it, and to give your aſſent unto it
This Ecce here, it is Ecce Demonſtrationum: The Pſalmiſt delivered this Truth with ſo much Evidence and Demonſtration of the Spirit, as that there is no denyal of it, and therefore confidently points unto it; as this is that which we may conclude on for a Truth, and which upon Experience we ſhall find to be ſo if we put our ſelves upon it: There are many things which go ſometimes for good, which yet do not prove ſo in Concluſion; and there are many things which are thought to be pleaſant, which yrt have bitterneſs in the end: But this Concord and Agreement of Brethren, it is good, and it is pleaſant unqueſtionably, that ſo we may believe it.
Secondly, As an Ingagement of Affection, behold it to admire it, and to be very much taken with it: Goodneſs and Beauty they are ſuch things as are atractive of reſpect, and men do not uſually behold them, but they are raviſhed and overcome with them; and ſo ſhould we now here be in the Contemplation of this Heavenly Virtue and Grace which is here commended unto us, and of this Spectacle which is ſet here before us; we know how much commonly men are taken with other ſights in the World, as the Diſciples were to our Saviour Ma…er ſee what goodly buildings are here, why here is ſuch a ſight as deſerves our juſt Applauſe and Admiration; this dwelling of Brethren together in Unity: And this is alſo hinted to us in the very form and manner of Expreſſion, which carries ſome kind of Aſtoniſhment and Admiration in the very words themſelves. Therefore it is not onelyonly Ecce quod Bonum, or Ecce quod juecundum, behold that it is good, or behold that it is pleaſant in the poſitive Declaration: But Ecce quam Bonum, & Ecce quam juecundum, as it were in the Superlative; How good and how pleaſant a thing it is as being unable to Expreſs it, or to ſay how much it is ſo indeed.
Thirdly, It is a provocation to Obedience, behold it to practiſe it, and imitate it, and to conform unto it; there are many who perhaps will be ready to acknowledg it in the Notion, that it is a good and pleaſant thing to live friendly and peaceably together, and he were not worthy of the name of a Chriſtian, or a man that ſhould deny it; Yea but when it comes to the performance, there they deſert it and fall from it, it is good for others as they are ready to think, but not for themſelves: Good in Theſi, but not good in Hypotheſi, Pax ab omnibus Laudatur, a paucis ſervatur Peace, it is commendable of all men, but it's followed and imbraced but of a few.
Now therefore give me leave to commend this excellent Duty to your practiſe, and Chriſtian obſervation; not as if I did any thing doubt of it, or would make any queſtion of it amongſt your ſelves, but that upon this occaſion I might ſo much the more quicken you, and excite you, and ſtir you up to it; as a Grace which has ſo much Excellency and Commendableneſs in it: Let us therefore follow after things which make for peace, and things wherewith one may Edify another, as the Apoſtle Paul ſpeaks in Rom. 14.19. What may ſome ſay are they?
I can but name them unto you.
Firſt, Meekneſs and Humbleneſs of mind, it is a great Advancement of Peace. OnelyOnly by Pride comes Contention ſays Solomon. Prov. 13.10. And Phil. 2.3. Let nothing be done through ſtrife or Vain Glory, but in lowlineſs of mind let each eſteem others better then themſelves. An humble mind will be peaceable.
Secondly, Patience and mutual forbearing and forgiving one of another; take heed of Jealouſneſs, and cauſeleſs Suſpicions and miſpriſſions one towards another. The Devil does hereby much promote diſcord and Contention, and ſo hinders this fraternal Agreement: Make not the worſt of every thing, but put the beſt and moſt favourable conſtruction and Interpretation upon it, which the nature of the thing it ſelf will bear, and when it is Capable.
Thirdly, Juſtice and Righteous dealing, there's no ſuch preſervation of Ʋnity, as when every one knows what it is his own, and what belongs to him for his particular. Opus Juſtitice pax. The work of Righteouſnrſs ſhall be peace, and the Effect of Righteouſneſs ſhall be Quietneſs and aſſurance for ever, as the Prophet Eſay tells us Eſay. 33.17.
To ſet home all this the more fully and ſucceſsfully upon us, let us be ſure eſpecially to keep in good terms with God, preſerve our peace with him; When a man's ways pleaſes the Lord, he will make his Enemies to be at peace with him, and he that is able to make Enemies to be Friends: He is able accordingly to keep Friends from being Enemies: As it is he that makes men to be of one mind in one Houſe as ſhew'd before; ſo in a Church, in a City, in a Company, or in any Corporation, and accordingly he muſt be ſought unto, and call'd upon for it, without him it is not to be Expected.
I beſeech ye beloved Brethren, that this Diſcourſe it may not prove in vain unto you, but may take deep impreſſion upon you, in every one of your Hearts. If there be any motive or argument in Profit you have it there, for it is that which is good; or if there be any motive or argument in Pleaſure you have it there, for it is ſweet alſo: Let this twofold Cord unite you and knit you together, which is not eaſily broken.
It is no uncomly ſight to behold you here ſitting together in your Civil Ornaments and Qualifications, as you now appear at this time in this your ſolemn Aſſembly, in your Ranks, and Orders, and Habits, and ſuch like Accompliſhments; theſe have an outward Decency and Comelineſs in them. Oh but that which will eſpecially commend you to the Eyes and the Hearts of all ſpectators, and which will prove your greateſt Honour and Glory indeed, is to ſee you ſit together in Unity. This is that which is the beſt and trueſt Confirmation of your Officers: This is that which ſets the Garland upon their Heads &c. This and Health is that which you ſhould affect ſo much the rather &c. It is a Mercy to ſit together in Peace, but it is a Grace to ſit together in Ʋnity and Love.
There's a threefold Gradation in this Spectacle, to ſee Brethren; to ſee Brethren together, and to ſee Brethren together in Ʋnity: All very lovely and amiable &c.
That which is written without upon the …alls of your Porch, let it be eſpecially ingraven upon the Tables of your Hearts, viz. Concordila nutrit Amorem.
What's Heaven hereafter, but a dwelling together in Ʋnity.
Let us begin it, and Anticipate it to our ſelves by dwelling ſo here.
Theſe words here in the Text as they lie before us in this preſent Pſalm, they ſeem to be uttered not onelyonly Dogmatically, but Narratively; not onelyonly as of ſomewhat to be, but as of ſomewhat which was ſo indeed in the event. And anſwerably let me beg of you that it may be applyed to your particular perſons, and your particular Societyes, that it may be ſaid occaſionally from the ſeeing and obſerving of you. Behold how good and how pleaſant a thing it is in good earneſt for Brethren to dwell together in Ʋnity.
And you ſhould do it ſo much the rather, as your Example will be ready and likely to provoke many others beſides to the like Converſation: God having honoured your ſelves to be the prime and chief Company of the City, that which is herein done by you, will have an influence upon all other Societies; who by your love and concord and Unity and Chriſtian agreement, will unite in love amongſt themſelves: And thus it ſhall indeed prove according to the words of the Text. Like the precious Ointment which was poured upon the head of Aaron, and ran down upon the skirts of his Garments, or like the dew of Hermon, and that deſcended upon the Mountains of Sion, where the Lord will command his Bleſſing, even life for ever more. So much may ſerve for this time, and for this Text.