The Royal Present, Sermon
THE ROYAL PRESENT.
Iſa. 60. v. 13.
The Glory of Lebanon ſhall come to thee, the firr, the pine, and the box, together; to beautifie my ſanctuary, and to make the place of my feet glorious.
TO reconcile the Text, and the Time, a word muſt be ſpoken of the Prapheſie, a word of the Chapter, and the reſt of the Text. As to the Propheſie, we muſt know that Propheſies and Promiſes are in their predictions, as Maps and Land-skips are in their deſcriptions, preſent things contracted, and at a diſtance: In the one we ſay as the Queen of Sheba of Solomons glory, half was not told me, 1 King. 10. or as the Apoſtle 1 Joh. 3.2. It doth not appear what we ſhall be. And in the other, as of the Patriarchs, Heb. 11.13. foreign, they ſaw them afarr off. Yet all are not equally ſhort and diſtant, ſome more to the life, and bring things nearer us by much. Of which ſort this of the Prophet Iſay is; whoſe work we find to be, to ſet forth the glory of the Kingdom and Church of Chriſt. And he doth it ſo exactly, and to the life, as if with S. Paul, he had been wrapt up into the third heavens, or caught up into Paradiſe, 2 Cor. 12.2, 4. or with S. John, in viſion had ſeen the new Jeruſalem coming down from heaven as a Bride adorned for her husband. In thoſe legal adminiſtrations Evangelium was ſub velo, the Goſpel was under the vail, that glorious pearl was locked up in its Cabbinet, and this royal pair lay behind the Curtains. But this our Prophet hath almoſt quite drawn them, and in all, he ſo ſpeaks, as if he had been John Baptiſts contemporary, or as one of thoſe ear and eye-witneſſes, 1 Joh. 1.1. declared what they had heard and ſeen: ut non tam de futuris vaticinari quam de praeteritis hiſtoriam texere videatur, ideo non Prophetia eſt, ſed Evangelium; ſo that he appears not ſo much a Prophet as an Hiſtorian, and the whole rather a Goſpel then a Propheſie. Alapid. in los.
The Chapter is the Propheſies Epitome, thoſe ſcattered Rays of glory all over the whole, are here contracted, ſo the more ſtrong. The Chapter may be well termed, an Act for a free, voluntary, and Royal Preſent to the King of Kings; that is, to his royal Queen, whoſe relation, and repreſentation, intereſts Chriſt himſelf, in all thoſe ſervices which are done to her. Hence it is that in Pſal. 45. what is ſpoken of her, v. 12. The daughter of Tyre ſhall be there with a gift, is Pſal. 98.29. ſpoken of Chriſt himſelf; Becauſe of thy Temple at Jeruſalem they ſhall bring preſents unto thee.
This royal preſent is full and free. It is full, we have it in the total ſumm, v. 5. abundance of the Sea, and the wealth of the Gentiles: what Earth and Sea can contribute, muſt fill her Treaſure. If we look for a more diſtinct Inventory, we find it afterwards, Midians Camels, Epha's Dromedaries, Seba's Gold and Incenſe, Kedar's Flocks, Nebaioth's Rams; and in the Text, Lebanons Glory: Kings to miniſter, Iſles to wait, Ships to waft, and ſons of Strangers to build her Walls: Whatever conduceth to the Beauty or Being of the Church, muſt be brought.
And it is as free as full. Kings ſhall come, Riches ſhall flow and fly as a Cloud, flock as Doves, Iſles ſhall wait, Flocks ſhall gather themſelves together, and the glory of Lebanon ſhall come, as if all were acted by the impulſe of an ambitious emulation, who ſhould firſt court this royal Queen.
The Text is the Compendium of the whole; wherein we have preſented to us,
1. The Cui.
2. The Quid.
3. The Quare.
or
1. The Treaſury.
2. The Treaſure.
3. The Tributaries.
1. The Cui, or the Treaſury; that's to thee.
2. The Quare, or the Treaſure; whatever may make Glorious.
3. The Quid, or Tributaries; the glory of Lebanon, firr, pine, and box.
1. The Treaſury-or the Thee in the Text, ſet out in a double expreſſion,
1. My Sanctuary.
2. The place of my feet.
2. The Treaſure, or the Quare, in a double expreſſion,
1. To beautifie.
2. To make glorious.
3. The Quid, or the Tributaries, in a double Claſſis.
1. The glory of Lebanon.
2. The firr, pine, and box together.
The one to lead the other to follow, but all to concenter in Sions glory.
To conſider all theſe parts by themſelves by way of Gloſs and interpretation of the Text.
Firſt, The Cui, or the Thee in the Text.
The Text ſhews us who it is, to ſave us the labour of enquiry, v. 14. telleth us it is Sion, the City of the Lord. And that this is the Church in Goſpel-times, the Apoſtle is our warrant, Heb. 12.22, 23. where his own Paraphraſe upon Sion is the Church of the firſt-born; and this is called in the Text by a double name, ſanctuary, and the place of his feet.
My ſanctuary, becauſe of thy temple at Jeruſalem, ſaith the Pſalmiſt, Pſal. 68.29. and its needleſs to enquire why the Temple was called the Sanctuary, though it was but foreign, Heb. 9.1. a worldly Sanctuary i. e. temporaneum & caducum, and with the reſt to vaniſh, yet it was relatively holy, holy to the Lord, and was called the holy place. Or why the Church of Chriſt typed out by it, ſhould be called the ſanctuary, is as needleſs to enquire, the Apoſtle is ſo expreſs in it, 1 Pet. 2.5. it is foreign, a ſpiritual houſe, they foreign, a holy Nation; and there we find foreign too, a holy prieſt-hood, to offer up ſpiritual ſacrifices to God: So that a Temple they muſt be, and an holy one too. Thus ſaith the Apoſtle, Eph. 2, 21. they grow up foreign, to a holy temple: and 1 Cor. 3.17. The temple of the Lord is holy, which temple ye are. But The place of my feet.
This is ſomething more obſcure; and look not awry upon this expreſſion, or upon the Church, by reaſon of it, thereby to ſtay your hearts and hands, and leſſen your Preſent, to her treaſury, becauſe ſhe is called here the place of his feet.
The phraſe indeed is ſometimes uſed in Scripture, as importing ſhame, diſhonour and contempt; in which reſpect Conquerours uſed to have their Captives under their feet: as it was the greateſt indignity that Bajazet the Grand Seigniour ever ſuffered when Tamerlain had him under his feet; or Valerian that Tyrant, when Sapore: the Perſian King trod upon his neck, according to that of the Poet,
Qui Conſtantini toties perterruit urbem
Sub Tamberlano, ſella, caniſque fuit.
And true it is, that the members of Chriſt are under the head, the ſheep of Chriſt in his hands, the lambs of Chriſt in his arms, the Spouſe of Chriſt in his boſom, but the enemies of Chriſt are under his feet. Yet think not that when God is thus commanding our bounty, that he thus detracts from her beauty, as to beſpeak her in this ſenſe, the place of his feet.
This phraſe is therefore to be obſerved, and that not rarely importing love, familiar, converſe, and delight; and thus an expreſſion of honour and dignity. Locum pedum meorum dicitur ut coelum ſedes & terra ſcabellum ejus, ſaith Lyra, Its the place of my feet, as heaven is his ſeat, and earth his foot. ſtool. But this I think is much too ſhort: For I would not render or paraphraſe that phraſe, the place of my feet, by that other, my foot-ſtool; but rather his Garden where he will walk, or his Galleries wherein he will take and make his delightful receſſes, as he is ſaid to walk in the midſt of the ſeven golden Candleſticks, Rev. 1. And ſo its no more the place of his feet, then the place of his heart, his houſe to dwell in, his throne to rule in, his temple to be ſerved in, the place of his feet to walk in: And thus they are put together, Ezek. 43.7. And if it be Sions glory, when our feet ſtand in her gates, (a thing now too much neglected) as Pſal. 122.6. much more muſt it be when ſhe is made the place of Gods feet.
Secondly, For the Quare, or the Treaſure; its here ſet down in a double expreſſion, Beauty, and Glory, foreign a double word in the Text, and in the Tranſlation; the firſt to beautifie foreign is decorare, to adorn or make beautiful; foreign the ſubſtantive is decor, nitor, inherent beauty or comelineſs: and this is in honorate, as the Church is the faireſt among women, whatever men judge of her. The other word foreign is gravare, or honorare, to load with dignifying titles and honours; this is in honorante, in the perſon honouring. Thus all muſt come to contribute whatever may tend to inward and outward glory, to make her to be truly ſo, and to make her to be publickly acknowledged ſo, to make her the excellency of many generations, and the praiſe of the whole earth, that as in Pſal. 76.4. ſhe may be more excellent then the mountains of prey: and as Pſal. 87.3. Glorious things are ſpoken of thee, O thou City of God.
Thirdly, For the Quid, or the Tributaries, what or who muſt come. To this end, we have them in a double Claſſis, the glory of Lebanon to come, and the firr, and pine, and box together. But what are theſe? In the letter its very clear, they were thoſe trees which Solomon fetched from farr to build and beautifie the Temple of old; but what theſe are in the myſterie, deſerves a melius Inquirendum. It argued the imperfection of the blind mans half reſtored ſight, but it will be the perfection of ours to fee as he, Mark 8.24. men walking like trees to Sions glory. Our Prophet Iſaiah doubtleſs looked beyond the material Temple to another, whoſe glory ſhould exceed the former, as Hag. 2. not in an outward ſplendor, and pomp, but a more ſpiritual glory. The Apoſtle Peter jumps right with our Prophet; and calls it foreign, 1 Pet. 2. a ſpiritual houſe, and ſo muſt have more ſpiritual materials; and he tells us of thoſe foreign, living or lively ſtones, ſo here, we muſt look out ſome lively or living trees for timber for this ſpiritual houſe, ſhe needing no Cedar, Firr, Pine, nor Box, to patch up an outward magnificence: and yet to this the glory of Lebanon, the firr, the Pine, the box, muſt come, and all in a myſtery. And here Lyra will help us, who tells us, per tales arbores poſſunt intelligi perſonae notabiles ad ortum Eccleſiae per fidem venientes; by theſe trees are ſignified ſome eminent and notable p…rſons coming to the riſing and growth of this Church. But to make a more particular enquiry after theſe comers to Sions glory.
The glory of Lebanon; This phraſe if it had been ſet alone, muſt have been taken for complexum quid, all thoſe trees of renown wherewith Lebanon was adorned; but being put, (as here) by way of diſtinction, it muſt be taken for the Cedar, which is ever accounted the glory of Lebanon: and ſo the Cedar and Lebanon are ſo joyned in Scripture together, as if Lebanon would be known by no other trees then the Cedar, as Lebanons chief glory. For thus, in reſpect of their height and beauty they are called, Pſal. 80.10. the Cedars of God; and if thus? then a myſtery. Cedars do ſet forth high ones of ſtature, and power in the earth; which are foreign, the glories of the earth, Jude 8. as Iſa. 10.33. The high ones of ſtature ſhall be hewen down, and Lebanon ſhall fall. When the Scepter of Iſrael was to veil to a foraign power, and for ſupport for 70 years, to be pinned to Babylons walls, it was fitly compared to a Vine; but when to be reſtored to its primitive power, and to become a power of it ſelf, it is ſaid to become a goodly Cedar, Ezek. 17.22. foreign eſt Cedri genus & ſignificat principes & magnates, quia Cedris comparantur, ſaith Pagnin, the Cedar ſignifies Princes and great ones, they being compared to Cedars. Hereupon Jehoaſh told Amaziab, that he being but a thiſtle, himſelf was a Cedar in Lebanon, 2 King. 14.9. and thus is this in the 13. v. The glory of Lebanon ſhall come, expreſſed in other terms, but the ſame in ſenſe, v. 10. Kings ſhall miniſter unto thee. And its ſaid of Solomon in type, and of Jeſus Chriſt as the Prototype, each of their power being to empty it ſelf into the Churches treaſure, Pſal. 72.16. Thy fruit ſhall ſhake like Lebanon, and the earth ſhall be filled with his glory: In the whole we may eaſily eſpie the glory of Lebanon coming. But becauſe Solomon was a Prince with his civil power, and Chriſt who was typed out by him, is King too; but with ſomething a more ſpiritual power, we may more then conjecture that this Cedar imports not only Civil but ſpiritual prelation; thoſe that are over the Houſe of the Lord are Cedars alſo; and bear a ſhare in this glory of Lebanon: Whence Zach. 11.1. the Prophet cryeth, Open thy dores O Lebanon, that the fire may devour thy Cedars; theſe Cedars the Prophet himſelf being his own Comment, telleth us, are the Shepheards; thus verſ. 3. The voyce of the howling of the Shepheards, for their glory is ſpoyled; thus the glory of Lebanon is ſpoyled: And all Interpreters, ancient and recent, take theſe Shepheards to ſignifie praefectos politicos ut Magiſtratus, et Eccleſiaſticos ut Sacerdotes, both Civil and Spiritual Governours, and where it is ſaid, verſ. 8. I will cut off three Shepheards in one monethmonth, Principes, Prophet as, et Pontifices, its Princes, Prophets, and Prieſts, ſay Alapid, Daneus, Piſcator, Gualter, and many others; and in verſ. 17. he cloſeth the Chapter with a vae Idolo Paſtori, Woe to the Idol-Shepheard, which none ſcruple at all, the taking in, if not the chief meaning to be, the Prieſt and Prophet, who were their Leaders, and cauſed them to erre.
And this glory of Lebanon is more then half atteſted, Iſa. 22. where the Prophet telleth us, that Eliakim had the Government put into his hand, he ſhould be a Father to Jeruſalem, and upon him ſhould hang the glory of his Fathers houſe, and Shebna ſhould be cut down as a tall Cedar and fall: And Alapid, upon the Text ſaith, Non tantum Reges et Principes, ſed etiam Apoſtolos et Apoſtolicos viros intelligit; that it ſignifies not only Kings and Princes, but alſo Apoſtles and Apoſtolical men: And the Text it ſelf when it ſaith, The glory of Lebanon ſhall come to thee, it telleth us what is meant by this glory of Lebanon, in verſ. 17. he gives it us thus, I will make thine officers peace, and thine Exactors righteouſneſs: By Officers and Exactors, the current of Interpreters underſtand both Civil and Sacred, or, Spiritual Governours; and that not upon any pretended ground, for the original Text reads it, foreign: ponam viſitationem tuam pacem, reads the vulgar Latin, I will make thy viſitation peace, but that is, viſitationem tuam for viſitatores tuos thy viſitors: and the Septuagint brings it yet a little higher, and readeth it foreign, thy Biſhops or Overſeers; whoſe office it is, carefully to overſee the Flock, to be inſpectores morum, who have the Government in their hand; not Sceptrum Regale, but pedum paſtorale; not a Kingly Scepter, but a Shepheards Staffe; thoſe who are foreign, Heb. 13.7. which have the rule over us, foreign, are ſet over us, verſ. 17. whoſe office it is to ſuperintend the Flock, and to viſit it, not out of Courteſie only, but Charge and Authority, to redreſs abuſes in manners, and whether by Epiſtle, or preſence, as St. Paul in his Apoſtolical viſitation with his foreign, and his foreign too; to ſet things in order; ſo he was the Cedar, and as ſo he was to come alſo; hence he ſaith, I will ſet things in order when I come: and when all powers, whether ſacred or civil direct their Authority towards Sions glory: when Kings are Nurſing Fathers and Eliakim a Father to Jeruſalem, when ſhe ſucks the breaſts of Kings and the other Miniſter to her, when the two ſons of Oyl Zerubbabel and Joſhua empty their golden Pipes into her Lamp, when thoſe that have the overſight of her, doe not over-look her, Shebna like, making themſelves great, making the Chariots of their glory, become the ſhame of their Maſters houſe, but as St. Paul having the care of the Churches upon them, ſpend themſelves and are ſpent in the procuring the true and genuine glory of the Church, when they that rule as 1 Tim. 5.17. foreign well, and ſo act as acknowledging (with St. Paul) that their Authority is given them, foreign, for edification, not deſtruction, 2 Cor. 13.10. then are they the lively Comments upon this firſt part of the Text, the glory of Lebanon comes to thee.
The Firre, and Pine, and the Box together, this the ſecond, and here, the wiſdom of a Solomon would ſupply, who could read of all the trees from the Hyſop upon the Wall, to the Cedar in Lebanon: Then ſhould we be reduced out of all thoſe uncertainties, intricacies, contradictions, in which both Interpreters and Linguiſts are involved, about the names of theſe trees foreign reads the Original Text, Beroſh, Tidhar, Teaſhur, the three words in the Text, which our Tranſlation renders the Firre, Pine and Box; if we conſult Linguiſts, Interpreters, and all the Oriental Verſions, we ſhall finde, there is no agreement in their names; nay we ſhall finde that every name mentioned in our Tranſlation, is given to every word ſingly in the Text: Beroſh eſt Cedrus, Abies, et Buxus, ſay both Shindler and Pagnin, the Cedar the Firre, the Box: For the ſecond, Tidhar, Laurus, et Cedrus, ſaith Shindler; Cedrus et Ulmus ſaith Pagnin; thus is this called the Cedar, the Laurell, the Elm: And the third, Teaſhur, Myrtus, Buxus, Abies, ſaith Shindler: Cedrus, Abies, vel Buxus, ſaith Pagnin; this is alſo called the Myrtle, Box, and Firre, and Cedar; nay they will leave us in a very great uncertainty; what they are, when they tell us, that foreign is, Omnis arbor quae ad Dei honorem plantatur; any tree that is planted for the honour of God; and that from foreign (via) ant (greſſus) it being in uſe of old, to plant trees of eminency, by the places of publique worſhip, populo oſtendentes viam, cujus rei veſtigia in noſtris coemeteriis adbuc videre eſt, ſaith Shindler: To direct the people in the way, the footſteps of which is yet to be ſeen in our Church-yards frequently: So that could my time, or your occaſions give leave; yet all our curioſity herein could never ſatisfie: And the leſs reaſon we have critically to determine in this caſe; becauſe the Spirit of God doth not confine himſelf to any thing mentioned in this Text; not to the glory of Lebanon, for Iſa. 35.2. he telleth us, the beauty of Sharon, and the excellency of Karmel, as well as the glory of Lebanon ſhall be given to it, and not only the Firre, and Pine, and Box, but Iſa. 41.19. he telleth us, he will plant beſides theſe the Shittah, the Myrtle, and the Oyl-tree: As if he would tell us, that, as many trees with their various uſes were brought to the Temple, ſo he would bring many perſons, with their various offices, capacities, and endowments, to give being, and beauty to his Goſpel-Church; and then theſe trees appear to be, as Lyra his perſonae notabiles ad ortum Eccleſiae venientes; eminent perſons coming to the riſe of the Church, or, Quicquid excellens in Eccleſiam invectum iri ſignificat, as Lyranus, whatever is excellent muſt be brought to the Church; or, as Alapid upon the Text, Quicquid ad decorem aut ſtabilitatem Eccleſiae pertinet; Whatever conduceth to the beauty or ſtability of the Church; and upon Iſa. 35.2. he ſaith, Omnia ornamenta opes, delicias ſpirituales, copioſas frondes, ſtores, fructus novarum virtutum, et novorum fidelium: All Ornaments, riches and ſpiritual delights, the flowers and fruits of new Graces, and new Converts: And thus St. Gregory in his 12 Homily elegantly expatiateth himſelf to this purpoſe: There ſhall be the Cedar whom no ſecular cares ſhall corrupt, the Thorn who can prick their hearers at the heart; the Myrtle who can temper others paſſion with their compaſſion; the oyl-tree, who can with the Oyl of the promiſes heal the broken-hearted; the Firre, who for their height ſhall contemplate heavenly things; the Elm, who by their ſtrength bears up the tender Vines, being ſtrong, ſupport the weak, and bear their burdens: But that of Brentius is moſt pertinent,Brentius. and ſhal be concluſive, who telleth us, Altiſſima Cedrus Petrus; Cedrus etiam Paulus, et Cedri Apoſtoli, qui ſunt Columnae Eccleſiae, ſunt alii Miniſtri Eccleſiae, et membra, qui ſunt abies, pinus et buxus: That is thus, Peter was a tall Cedar, Paul a Cedar, and the reſt of the Apoſtles were Cedars; and there are other Miniſters and members of the Church, which are as the Firre, and Pine and Box: And this comes up to that of the Apoſtle, 1 Cor. 12.28. and Eph. 4.11. He hath ſet in the Church ſaith one Text, he hath given ſaith the other Text, ſome Apoſtles, ſome Prophets, ſome Evangeliſts, ſome Paſtors and Teachers, for the edifying the body of Chriſt; ſome to overſee, others to build, and others to be as lively Stones, layd up in the Fabrick, and all with their particular powers, offices, endowments, and graces, all to make a glorious Church; and thus the glory of Lebanon comes, the Firre, Pine and Box together: And thus you ſee the whole; and yet there are ſix ſeveral particulars to be obſerved in the Text, as the various modifications, of theſe coming materials or tributaries.
1. Behold them in their excellency, its not the Hyſop upon the Wall, or the Shrub in the Deſert, but the glory of Lebanon that muſt come; to tell us, that it is not the Peaſants drudgery; but the Princes, and the Prelates dignity, to miniſter to her, and to intend the Churches glory.
2. Behold them in their univerſality and number: Cedar, the Box, and Firre, and Pine, ſynecdochically taking in all the reſt; it was the grand Charter confirm'd to the Church, that all things and perſons ſhould be for her ſake, and every Kingdom and perſon that would not ſerve her, ſhould periſh, Iſa. 60.12. Which Charter is renewed in the Goſpel, 1 Cor. 3.21.21. all things, all perſons, Paul, Apolle, Cephas, things preſent, or things to come, all are yours.
3. Behold them in their variety, every one paying his proper ſervice to the Church, the Cedar, the Firre, Pine and Box: ſome with their height, others with their ſtrength; others with their ſent and ſmell; others with their permanence and duration; but all for her glory: the variety of the materials in the univerſe makes up the beauty of it; ſo in the Church. In the firſt Tabernacle and Temple, there was the Wood of Shittim, for the Ark, Altar and Table; Cedars for the ſieling and inward ornaments; the Firre for windowes, dores and floors; Goats for their hair; Badgers and Rams for their skins; Egypt for Linnen and Silk, as Seba for Gold; all this variety did make up but one Temple, ſome for ornament, ſome for ſecurity, but all for ſervice: In a houſe, the veſſels of honour, and thoſe of diſhonour, as well thoſe of wood and ſtone, as thoſe of Silver and Gold, are for the Maſters uſe, 2 Tim. 2.20. In a body natural thoſe members that are more feeble, and leſs honourable, as well as thoſe that are our more comely parts, (God having ſo tempered the body) are for the ſervice of the ſame body, 1 Cor. 12.23.24. and its no leſs in the body Myſtical, the Church; all thoſe diverſities of gifts, adminiſtrations, and operations, 1 Cor. 12.5.6. as they come from one and the ſame Spirit, ſo they tend to the edifying of the ſame body; all thoſe dona regalia, Princely gifts mentioned Eph. 4. thoſe perſons, and offices, conſidered either in their ſubordination, ordination, or variety, tend to the ſame end: Every gift, whether it be foreign or foreign, Grace or Gifts, with their variety or diverſity, they are given to profit withall. In that great Text for this purpoſe, 1 Cor. 3.21.22. Glory not in men, all things are yours, whether Paul, Apollo, or Cephas: Every one had his proper gift, and excellency, whereby they did captivate their diſciples, ſo that one ſaid, I am of Paul, another I am of Apollo, a third, I am of Peter; the Apoſtle urgeth elegantly, that their ſcattered excellencies, ſhould not produce Schiſme, rather Union; becauſe all that variety tended to the common advantage: Whether Peter with his foreign, or liberty of ſpeech, or Paul with his learning, being brought up at the feet of Gamaliel, or Apollo with his language, being an eloquent man; whether Peter with his power, pricking to the heart ſo many thouſands at one Sermon, or Paul with his prudence, catching of them with guile; or Apollo with his potency in argument convincing them mightily that Jeſus was the Chriſt; whether Peter to break the ground, Paul to ſow the ſeed, or Apollos to water the field, all things are yours, or as Rom. 12.6, 7. Whether propheſie with its proportion, or the Miniſter with his waiting, or the Ruler with his diligence, all cometh up to this in the Text, the glory of Lebanon ſhall come, the Firre, the Pine, and the Box together.
4. Behold them in their regularity and order, the glory of Lebanon: Firſt, to come, to lead the way to Sion; the Box then, and Pine to follow, and all to come, to make up her glory; God is the God of Order, not of Confuſion, he loves regular motions, not praepoſterous praecipices: Philoſophers tell us, that the Celeſtial bodies obſerve the motion of the primam mobile; and the Planets are not ſo called, becauſe they move irregularly; for though they have a ſeeming erratick, and various poſition as to us; yet their revolutions are ſtrict and certain: In that great work, the raiſing of our bodies, when we might conclude, multitude muſt uſher in confuſion; yet even then, foreign, every man in his own order, 1 Cor. 15. and then ſhall be the foreign and the foreign, the order of firſt and laſt: The men of Warre which came to enthrone David, were ſuch as knew how to keep their ranks, 1 Chron. 12.38. St. Paul intended his practiſe, our imitation, when he ſaid, foreign, and its then with joy when a man fulfilleth his own courſe. It was no unneceſſary Query of the Adverſaries to the building Jewes, Ezra 5.3. Who hath commanded you to build this Wall? and their only retrieve from irregularity was thus to anſwer, The King Cyrus made a decree to build the Wall, and ſince it hath been building, ask and ſee, and ſend us the Kings pleaſure in this thing, verſ. 17. Hence our learned Davenant determineth, Queſt. 12. Non licet ſubditis reformationem moliri renuente Magiſtratu. The Apoſtles rule is, Quieti eſtote et res veſtras agite: Be quiet, and doe your own buſineſs: a ſeeming Paradox, Agere et quieſcere; to doe buſineſs, and yet to be quiet; but the truth lyeth here, to do another mans work, is not ſo much action as commotion: God expects that the Cedar ſhould have ſo much piety, as not to come behinde, and yet that the Box and the Pine ſhould have ſo much prudence, as not to goe before their guides; the tardy motion of the Cedar may produce obſtruction; but the prepoſterous haſte of the Firre and Pine muſt produce confuſion: It's no auſpicious nativity where the feet comes firſt, though a man-childe be born; its not without difficulty to the birth, and danger to the mother: It's here as with Zarah and Pharez; we finde as in the Text, there are twins in the Churches womb: though Za…ch pull back his hand, if the younger be born firſt, his name muſt be Pharez, becauſe its not ſo much a birth as a breach, Gen. 38.29. we muſt fill the Churches Treaſures, but not by tumult; when Zerubbabel and Joſhua, the glory of Lebanon, lead the way to lay the foundation, and the reſt help to build, and to cry grace grace unto it; when the Cedars are foreign, Leaders, and the Firre and Pine become foreign, followers of them, when the Cedars afford themſelves foreign, a Copy and Example, and the others appear as a Tranſcript from that Original, when the glory of Lebanon yields direction and encouragement, the Box and Pine, obedience and imitation; then this order is fulfilled; the glory of Lebanon ſhall come, the Firre, and Box, and Pine, together.
5. Behold them in their ſpontaneity and freedom, foreign, the glory of Lebanon ſhall come: It's metus voluntarius, a free and voluntary motion, they ſhall come to Sion as they came from Babylon with rejoycing: The Chaldee Paraphraſt reads it, Introducetur gloria Lebani ad te; the glory of Lebanon ſhall be brought to thee, but this is too ſhort of the ſenſe of the Text; for ſo were the trees brought from Lebanon in Ships: But theſe living trees muſt act more like rational creatures, they are to be the Chariots of Aminadab, Cant. 6.12. the motion of a willing people, not preſs'd, but Volunteers in the Churches ſervice; true Votaries to Sions glory; ſuch a principle indeed crowns the ſacrifice and ſervice; God will ſay as Deborah ſung, Judg. 5.9. My heart is towards the Governours of Iſrael who offered willingly among the people; all muſt ſay as that Emperour, Solutis legibus, legibus tamen vivo; freely offer as if there was no act for this Royal preſent; what we do, muſt not be ſo much an impoſition, as a Legacy, the Apoſtle gives it us fully and clearly, 1 Pet. 5.2. foreign, Cedar, Firre, and Pine, muſt both rule and feed, foreign, not by conſtraint, or out of filthy lucre; but foreign, willingly, and of a ready minde, becauſe we delight in her, then doth the glory of Lebanon come.
6. Behold them in their Unity; they ſhall come foreign, they muſt come together, many muſt ſweetly conſpire; as if it was the work of one man; otherwiſe Babels confuſion will be the ſad fate of Sions glory: Joynt conſent and unanimity, is the ſtrength and glory of every good work, as 2 Chron. 24.12.13. when Joaſh the Prince, and Jehoiada the Prieſt, the Cedars in Lebanon, the Levites to collect, and the people to contribute, the Maſons and Carpenters, and other artificers to work, and repair the houſe and all come together, then foreign, in working they wrought, and healing went up upon the work, they ſet the houſe of God upon its Baſis, and perfected it: The Apoſtle as to this ſpiritual houſe, knits this unity in every Epiſtle, if we be trees, then he would have us to be foreign, Rom. 6.5. planted together; if materials in that Temple, Eph. 2.21.then the building muſt be foreign, a building fitly framed together; if we be builders in that houſe, then we muſt be foreign, workers together, 1 Cor. 3.9. if they as Cedars in all, lead the way, others muſt follow, and that with joynt conſent, hand in hand, and heart in heart, and be not only foreign but foreign, followers together of them, Phil. 3.17. that all that admirable variety may concenter in as admirable an unity: that as that ancient Father ſaid of the Churches garments made up of divers colours, Varietas multa, ſciſſura vulla, great variety but no rent, in that coat; then and thus will the glory o… Lebanon come, the Firre, and Pine, and Box together, to make the place of his feet glorious: And thus you may behold theſe willing tributaries come in their glory to Sions glory; thus we ſhall come as the Spouſe made her addreſſes to her beloved, as ſome read that Text, Cant. 1.4. foreign, in rectitudinibus, in her right and commendable motions.
All which ſeveral particulars as ſo many rivulets, ſeem to be willing to run back into this general conſectary or Concluſion, which I might have named firſt, but I have reſerved till laſt, as the reſult of all which hath been ſpoken, which is this, That all men, with all their power and parts, and variety of gifts and graces, and ſeveral capacities, ſhould tend to the glory of the Church as their proper end.
And having ſo diſtinctly and largely treated of the Quid and the Cui, the Treaſury and the Tributaries; I have left this only to be treated of, the Quare, or the treaſure which we are to preſent her with, and that is glory, or to make her glorious: this therefore remains inquirable, what it is which makes Sion glorious?
The glory of the Church when ſhe ſhall be triumphant we may admire, but never deſcribe, as eye hath not ſeen it, nor ear heard it, nor heart conceived it, ſo no penſel can draw it forth; the Apoſtle gives as much of it, as can be given by pen of men or Angels, on this ſide the poſſeſſion of it, in that elegant expreſſion, 2 Cor. 4.17. a far more exceeding and eternal weight of glory: But where the glory of the Church militant lies, we have the Scripture to direct us, and I ſhall not wander farr for my diſcovery, only from this very Chapter borrow five ſeveral particulars as the expreſſes of that ſpirit, who beſt knowes wherein the true glory of Sion lyeth, and they are as follows.
1. From v. 1. Ariſe and ſhine, for thy light is come, and the glory of the Lord is riſen upon thee: Light is the Churches glory; for that ſaith the Wiſe man, is beautifull and pleaſant to behold, Eccleſ. 11.7. The black veil of darkneſs ſtains and eclipſeth any glory; that firſt matter was without form and void, ſo long as darkneſs was upon the face of the deep: the firſt dawnings of glory upon the unſhapen univerſe was light, as a good eye makes the face beautifull: But what is this light? we have the concurrent ſuffrage of Interpreters to direct us here, with this diſtinction of Lux quae, and Lux quâ illuminat, the light which enlighteneth us, is Jeſus Chriſt, who is the true light; but the light with which he doth enlighten us, is the Goſpel, that great engine of mans ſalvation, which brings Immortality and life to light; and gives both light and eyes: Lumen hoc eſt verbum Evangelii de Chriſto crucifixo, ſaith Lyra: and, per lumen Chriſti preſentiam, doctrinam et univerſam Evangelii gloriam exprimit, ſaith Alapid upon the Text; and ſo a whole cloud of witneſſes leads us to this truth, that this light is the glory of the Goſpel: But what need we appeal to humane teſtimony, when we have divine ſo clear: thoſe duskiſh propheſies in the dawnings of the Church are called a Light ſhining out of a dark place, 2 Pet. 1.19. St. Pauls turning to the Gentiles with the Goſpel, made him the living Comment upon this very Propheſie, Acts. 13.47. So hath the Lord commanded us, ſaying, I have made thee a light to the Gentiles: this is that foreign, the true light, and that foreign, that marvellous light, 1 Joh. 2.8. 1 Pet. 2.9. and of this light, the Church is foreign, the Candleſtick, 1 Rev. 20. and foreign, pillar and ground of this truth, 1 Tim. 3.15. as being her glory; it's alſo called the glory that excelleth, 2 Cor. 3. and the glorious Goſpel, 2 Cor. 4.4. and ſo glorious, that it beſpeaks their feet beautifull who bring it, Rom. 10.
And then the Cedar of Lebanon ſhall come, &c. ſome to lay the foundation, others to build, and all to tend foreign, to the furtherance of the Goſpel, Phil. 1.12. She ſhall ſuch the breaſts of Kings, Iſa. 60.16. the Prophet telleth us of the breaſts, but the Apoſtle telleth us what the milk is; foreign, the milk of the Word, 1. Pet. 2.2. it is the Churches glory when ſhe hath no dry breaſts; when the Cedar in Lebanon comes to protect, the Firre, and Pine comes to propagate, the one by power, the other by pains; the one by licenſe, the other by labour in the Word and Doctrine; when there is no Embargo lyes upon thoſe Ships which ſhould bring Sions ſons from farre; when this Light is neither blown out, not put under a buſhel; when no Philiſtines to ſtop up theſe Wells of water of life, as Gen. 26.15. when the one with St. Paul is for the defence of the Goſpel, the other for the increaſe of it, Phil. 1.17. the one to give it free courſe, the other life and motion, foreign, 2 Theſſ. 3.1. its moſt glorious when it runs faſteſt; when the one makes it room, and the other makes it run, when all in their ſeveral ſtations are cautelous, as the Apoſtle, foreign, leſt we ſhould give any check to the Goſpel of Chriſt, that by the rod of his mouth, his reſt might be glorious, then the glory of Lebanon comes, &c. to make the place of his feet glorious.
2. From v. 4, 5. Thy Sons ſhall come from farr, and thy daughters ſhall be nurſed at thy ſides, the abundance of the Sea ſhall be converted unto thee: a numerous Iſſue, and increaſe of Converts, are the Churches glory, when as ſhe hath no dry breaſts, ſo no barren Wombe, it's then like ſuch a glorious couple, as Iſa. 54.5. thy maker is thy husband: when the meaſure of their Iſſue, is the dew that falls from the morning womb, Pſ. 110. glory is contracted in one individual; but dilated in many: this Law, creſcite et multiplicamini; increaſe and multiply, is that whereby nature preſerves it ſelf; and ſo in the Church; numeration, multiplication and addition ſhe owns: but ſubſtraction and diviſion are ſtrangers to her Arithmetique; It was an indeleble obloquy in Iſrael, to dye childeleſs; and by children born again, the Churches reproach is taken away; Filii corona ſenum, ſaith the Wiſe man, Prov. 17. Children are a Crown, and the Apoſtle calls them his glory, 1 Theſſ. 2.10. and if ſo to the Father, they are no leſs to the Mother: this is the ſum of the divine promiſe, Iſa. 54.1. The children of the deſolate ſhall be more than thoſe of the marryed Wife: ſhe ſhould forget the ſhame of her youth, and the reproach of her widdowhood, v. 4. It is the matter of the Churches exultation and triumph, Iſa. 49.20. The place is too ſtrait for me: this is the ſubject of all thoſe Encomiaſtique Elogies, when glorious things are ſpoken of her, Pſ. 87.4. to mention Rahab, Babylon, Phyliſtia, and Tyre, that this and that man was born there: It was the glory of the Primitive Church, that there were daily added to the Church: and that there was foreign, a multitude of them that believed, Acts 4.32. this is truely, foreign, Eph. 4.12. The edification of the body, and this is either, edificatio totius, or edificatio partium; edification of the whole, or of the parts: that of the whole, is the daily accretion of new materials, to that ſpiritual houſe: daily adding new Converts, untill the body be compleat in members: that of the parts, is the growth and increaſe of grace in every part, untill it come to the perfect man: ſo that every part ſhall be fat and flouriſhing in the Courts of our God, Pſ. 92.12. being ſatisfied with the fatneſs of Gods houſe, Pſal. 36.8. when they ſuck the breaſts of her Conſolation, and their bones flouriſh like an hearb, Iſa. 66.14. ſo that there ſhall not be an Infant of dayes, but a childe ſhall dye an hundred years old, Iſa. 65.20. this will be Sions glory, when her retinue thrives in the family, and thoſe that are nurſed at her ſide grow up apace: the Queen of Sheba will have no more ſpirit in her, to behold the meat at Solomons Table, 1 Kings 10. Then I have a word ad Clerum, to my Brethren of the Miniſtry.
The Apoſtle telleth us, that foreign, is foreign, the edification of the body, is the work of the Miniſtry, Eph. 4.12. The glory of our Fathers houſe, the Offſpring and the iſſue is hung upon our ſhoulders, Iſa. 22.24. The Miniſter is to be the Father, and Mother, and Nurſe too: and therefore we finde St. Pauls foreign, 1 Cor. 4.15. his foreign, Gal. 4.19. his foreign, 1 Theſſ. 2.7. I have begotten you: in the firſt, I travail again in birth: in the ſecond, and as a nurſe cheriſheth her childe, ſo we have you. in the third: I have therefore licenſe from St. Paul the great Viſitor of the Churches, Col. 4.17. to tell Archippus, and ſay to him, Take heed to thy Miniſtry, that thou haſt received, to fulfill it: And to Timothy, 2 Tim. 2.15. Study to ſhew thy ſelf approved unto God, a workman that needeth not to be aſhamed: Thoſe Offices which are divided in others, are united in us, ſo that our work is great, and calls amongſt many things, for theſe two from us.
1. Our knowledge and skill had need be great, a Miniſter muſt be foreign, with the Apoſtle, 1 Tim. 4.6. and foreign with our Saviour, Math. 13.52. nouriſhed up in the words of Faith: and a Scribe well inſtructed to the Kingdom of Heaven: we ſhould be able Miniſters of the New Teſtament, 2 Cor. 3.6. Viri virtutis, Men of ſpiritual ſtrength, as Apollos, foreign, mighty in Scriptures, able to divide the Word of Truth aright, and to ſtop the mouths of gainſayers: Miniſters as the Prophets of old are called Seers, Eyes to the people, but if the Eye be darkneſs, how great is the darkneſs of that body? is Chriſts own Probleme: Where no Viſion is, the people muſt needs fail and periſh, Prov. 29.18. If Miniſters be foreign, Clouds without water, how ſhall Doctrine diſtill like the dew upon the tender hearb? The Prieſts lips cannot preſerve knowledge in the hearers, when it is not at all in the Speaker: but where the blinde lead the blinde, both muſt fall into the ditch.
2. Our diligence and activity, muſt be great: me thinks the Apoſtles foreign, eſpecially thoſe that labour in the Word, 1 Tim. 5.17. and his foreign, and foreign, 2 Tim. 4. Be inſtant in ſeaſon and out of ſeaſon, ſhould awaken us. A Miniſter is a Feeder as well as a Seer; he is Promus-Condus, that is, Condus to lay up, but Promus to lay out; Aaron as he had his Urim on his breaſt, ſo he had his Bells round his skirt, and they wanted not their Clappers, if they ſounded not, he was to die for it. Miniſters are Stewards in Gods houſhold, Luk. 12.42. and a Steward ſaith the Text, muſt be foreign and foreign, both wiſe to know how to do it, and faithfull in the doing it; to give them foreign, both meat and meaſure; they muſt be neither quite ſtarved, nor lean fed, Leſſius his diet in ſpirituals Chriſt alloweth not; the one will keep the Spirit as low as the other the Fleſh; God hath a controverſie both with the people and the Prieſt, for their ſpiritual theft; with the people for robbing God of his Tythes and Offerings, and ſo the Miniſter of his food, Mal. 3.8.9. and with the Prieſt, for ſtealing the Word of God from his neighbour, Jer. 23.30. to force the ſheep to bring the fleece, and to ſeek for their food, is unequal: In the Parable, Math. 25.26. foreign is foreign, the ſlothfull is the evil ſervant; a Miniſter never wants work, and if he work not, he ſhall never want woe, ſo the Apoſtle, 1 Cor. 9.16. Wo to me if I preach not the Goſpel, like that of the Prophet, Zach. 11.17. Woe to the Idol-Shepheard, which may be the idle Shepheard without a quibble, but that its ſomething more comprehenſive; the Shepheard that hath neither eyes to ſee withall, nor arms to work withall; ſo ſaith the Text, his right eye is utterly darkned, and his right arm clean dryed up: whereby the Prophet would tell us, that neither an Ignorant, nor a lazy Miniſtry, the one without his eye, the other without his arm, come as the Cedar, Box, or Pine, to make Sion glorious.
3. From v. 7. and the 15. they ſhall come with acceptance upon mine Altar, and I will glorifie the houſe of my glory: whereas thou haſt been forſaken and hated, ſo that no man went thorow thee, I will make thee an eternal excellency, the joy of many generations: frequency and uninterrupted exerciſe of Publique Worſhip, is Sions glory; as Gods preſence there, makes her an eternal excellency, ſo our preſence there, makes her appear the joy of many generations: here runneth the current of divine Promiſes, Iſa. 66.20. They ſhall come from New Moon to New Moon to worſhip before the Lord of Hoſts: Iſa. 2.2. Come, let us goe up to the Houſe of the Lord; all Nations ſhall flow unto it: Zach. 14.16. All Nations ſhall goe up from year to year to worſhip the Lord, and keep the Feaſt of Tabernacles: and Pſ. 122.2.4. Our feet ſhall ſtand in thy gates, O Jeruſalem, whither the Tribes goe up to give thanks unto the name of the Lord: Sions glory is moſt ecclipſed, when her wayes are moſt unoccupied, and then the wayes of Sion mourn, when none come to her ſolemn Feaſts, Lam. 1.4. I have here a word ad populum, to the people, who come in for a ſhare in the Box, and Firre, and Pine; here is ſome work for you, and you muſt come; the Apoſtle telleth you how, 1 Cor. 11. foreign, when you come together into one place; thus may you come together to Sions glory; and here the Prophet brings in his foreign Iſrael ſhall come, and Judah together, to ſeek the Lord, and ask the way to Sion, Jer. 50.4. the Apoſtle, Rom. 9.4. joyns the ſervice of God, and glory together; and the Prophet Iſa. 4.5. Aſſemblies and glory together, as if they would tell us, that concourſe, and multitude of Sions Worſhippers, make her glorious, as the conflux of Starrs makes the glory and the beauty of the Galaxy or milky way in the firmament: then was Sion glorious when David could ſay, Pſ. 42.4. I went to the Houſe of God with a multitude; and as if the Emphaſis of the Text; and the brightneſs of Sions glory lay here, he ingeminateth the expreſs, with a multitude that kept holy-day; then are the Tabernacles amiable, when men goe thither by troops, and every one appear before God in Sion, Pſ. 84.7. when men appear not as ſingle Starrs, but as Conſtellations, in her Horizon, then Sion ſhines bright; the Text telleth you, the Firre, Pine, and Box muſt come together, then St. Pauls to the Hebrewes, muſt be mine to you, Heb. 10, 25. foreign, Forſake not the aſſembling of your ſelves together, and as Heb. 13.15. By him therefore let us offer the ſacrifice of praiſe to God continually, &c. If Sion be the place of Gods feet, ſhe may well be the place of ours; if he dwell there, our feet may well ſtand there; if God come down, the Tribes of the Lord may well goe up thither: It is a Lamentation, and may be for a Lamentation, that our unhappy Diviſions have mouldred us into ſuch uncomely ſeparations, that Sion ſeems to be forſaken of her Sons; ſuch thin and ſlender Aſſemblies as we ſee daily within Sions walls, ſeem to beſpeak her not worth the owning; and her glory muſt needs be under a cloud, when her Solemn Aſſemblies become a reproach; as Zeph. 3.18. flock thither as Doves to their windowes: Let her be no more tearmed forſaken and deſolate, but let us, as well as God himſelf give her her name, Hephzi-bah and Benlah, as Iſa. 62.4. to ſhew, that as the Lord, ſo we delight in her; then ſhall ſhe be as a Royal Diadem, and Crown of glory in the hand of the Lord, and you ſhall, as in the Text, as the Firre, Pine and Box, come to make Sion glorious.
4. From v. 21. Thy people ſhall be all righteous, the branch of my planting, that I may be glorified; and as further explained, Iſa. 62.12. They ſhall call them the holy people: here lyeth the true glory of God, in that he is the Holy One; the glory of the Temple lay here, in that it was the holy place; of the new Jeruſalem in that it is the holy City; and ſo of his Church, in that they are the people of his holineſs; this made the Spouſe the faireſt among women, in that ſhe was without ſpot, Cant. 4.7. and then Chriſt preſents her glorious, when without wrinkle or blemiſh, Eph. 5.26. Holineſs becomes his Houſe, his Prieſts, his People: Here I have a word both ad Clerum, and ad Populum, as thoſe that joyntly come to Sion; being cal'd by the Apoſtle, 1 Pet. 2. foreign, a holy nation, and foreign, a holy Prieſthood: God calleth for holineſs to make Sion glorious; as the Prophet, Zach. 14.20. In that day upon the Bells of the Horſes, and every Pot in Jeruſalem, there ſhall be holineſs to the Lord: But chiefly this directs a word to the Clergy, in whom holineſs is moſt required, and all impurity moſt viſible: Aaron had his garments for glory and beauty; ſo God will have all his Saints, but chiefly his Prieſts cloathed with righteouſneſs, Pſal. 132.9. foreign is Sacer, and foreign is Sacerdos; and the Hebrewes obſerve, that foreign and foreign, the one ſignifying a Prieſt, the other a Bridegroom, come both from the ſame root, as teaching us, that a Prieſt in his ſervice ſhould be adorned as a Bridegroom for his nuptial ſolemnity; Aaron had his Thummim as well as his Urim, and a plate of gold upon his breaſt inſcribed, Holineſs to the Lord, Exod. 28.26. under the Law, the Levite was to be foreign, and the Goſpel-Miniſter is to be foreign, without rebuke: Veſſels of Honour, if fit for the Maſters uſe, muſt firſt be ſanctified, 2 Tim. 2.21. they are Lights, and with John Baptiſt they muſt be burning and ſhining Lights, their Lives muſt be viſible Sermons, and their practice Comments upon their Preaching: Suadet loquentis vita non oratio, ſaith the Poet: Its the Life, not the Language of the Preacher, that perſwadeth moſt: the Jewes have a ſaying fit for us, to this purpoſe: Semper homo doce at diſcipulos ſuos viâ brevi: Let every man teach his Schollers the ſhorteſt way: What that is, the old Adage will tell us; Per precepta longa, per exemplum breve; the ſhorteſt by example. But when Sions Watch-men degenerate, and her Gold becomes dim, the Sons of Sion that ſhould be fine Gold, become like Earthen Pitchers, or the very ſcum of men, as to their morals; her Nazarites that ſhould be whiter then ſnow, their viſage is blacker then a coal, not with ſuffering but ſinning; thoſe that ſhould have wings tipped with ſilver, and feathers with yellow Gold, are as if they had lyen among the Pots, with the tincture of a debauched looſeneſs upon them, when God may complain, as Jer. 23.11. The Prophet and the Prieſt are prophane, and from them Iniquity is gone forth into all the Land: So that they become Populi odium et Miniſterii ſcandalum, a bait to the people, and a blemiſh to their profeſſion: in this caſe the Cedar, Box, and Pine, come not together to make Sion glorious.
5. From v. 4.5.7.13. its the burden of the Chapter. They ſhall be gathered together; they ſhall flow together; and they ſhall come together. A bleſſed Peace and Unity is a great ingredient into Sions glory: This is the good craſis and temperature of the body myſtical; this is both foreign and ſigillum, the flowre of Sions glory, and that which ſealeth all the reſt, and makes them ſure; this peace, and unity, was all that David prayed for, for Jeruſalem, Pſal. 122.6. becauſe in praying for that, he prayed for all, Pray for the peace of Jeruſalem, peace be within thy Walls, and proſperity within thy palaces: If peace be an Inmate, proſperity cannot be a Forreigner. This was the glory of the Tabernacle, that all the parts of it were coupled together with Rings of gold; God he takes this for his name, Jehovah-ſhalem, Judg. 6.24. Jehovah is peace, Chriſt is King of Salem, Heb. 7.2. King of peace; the Goſpel is the Goſpel of peace, Rom. 10.15. Jeruſalem is Viſio pacis; and ſhe loſeth the right to her name, if ſhe be not the Viſion of peace; and the unity of the Spirit in the bond of peace, is the beautifull Rule of our walking, foreign, worthy of our calling to one Lord, one Faith, one Baptiſme: It was the glory of the World to be of one Lippe. untill the curſe of Babel divided their Languages: Its a Promiſe that runneth parallel with this, Jer. 52.39. I will give them one heart and one way; and Zeph. 3.9. They ſhall ſerve the Lord with one conſent, which the Primitive Chriſtians made good, Acts 4.32. there was foreign, one heart and one ſoul; as if by a pious Metempſuchoſis, one ſoul had ſucceſſively animated, and informed ſo many bodies: It was ſaid of Jeruſalem, as one of the glorious things ſpoken of her, that ſhe was built as a City compact together, Pſ. 122.3. Cujus ſocietas concors, ſaith the Arabick Verſion, but the Text is more elegant, foreign and in the Interlineary Quae juncta eſt ſibi ſimul, a firm agglutination of every part each to other, and all to the whole; ſo that every one can pay his tribute to Sions treaſure without ſchiſme or fraction. It was ſome blemiſh to the Churches glory, when they begun to divide either in judgment, or affection, when one ſaid of Chriſt, Ecce in Deſerto, another, Ecce in Penetralibus, or of the Apoſtles, one to ſay, I am of Peter, a ſecond, I am of Paul, a third, I am of Apollo, when there were thoſe ſharp Paroxiſmes and contentions, betwixt or among the tall Cedars, as Peter and Paul; and Paul and Barnabas; ſo hot as that they muſt part. And is it not ſo now? I fear if St. Paul was our preſent Viſitor, he would charge us as he did the Corinthians, 1 Cor. 11. I hear there are diviſions among you, and I beleeve it: What diſtance in judgement, and heats in affections; as if Opinionum varietas et opinantium unitas were foreign, whereby the Church comes to be martyred by her own Sons, it may be ſaid of our time as Forerius ſaid of his; Juvat magis deflere quam deſcribere; For ſo indeed it rather calls for a Sea of tears to waſh off the guilt, than a penſel to perpetuate the memory of them: were I worthy or able to interpoſe in an Irenicum or Expedient for Peace, I ſhould think it my honour: However at this time I may be St. Pauls Manual, to hand to you that caution of his, Rom. 14.19. Follow the things that make for peace; be of one minde, love as Brethren, the Cedar, Firr, Pine, and Box all intend that which may tend to Sions peace; St. Paul cryes, Be ye followers of us as dear children, here the bleſſed Apoſtles, and the Primitive Diſciples all concentred in levelling both their power, and obedience at this mark: the Apoſtles as Cedars, eyeing only things neceſſary and expedient; and others, as Pine and the Box, eyeing thoſe things which were lawfull; the Apoſtles things neceſſary and expedient to command them, and others all things lawfull to obey them; St. Paul as a Cedar ſaith of himſelf and thereſt, Acts 15.28. We lay no other burden upon you than things neceſſary, 1 Cor. 9.12. We uſed not this power leſt we ſhould hinder the Goſpel of Chriſt: And he ſaid alſo of the reſt, that he glorified God for their profeſſed ſubjection, 2 Cor. 9.13. and that they had alwayes obeyed not in his preſence only, but in his abſence alſo, Phil. 2.12. according to the rule, Obey them that have the overſight of you. St. Paul as a Cedar did not proceed as we finde ſpoken by Tacitus of ſome, Liberius quam ut imperantium meminiſſent, acted more freely then, as if they remembred the Office of Governours: nor the diſciples and other members of the Church, as the ſame Author ſpeaks of ſome in his time, Erant in Officio ſed tamen qui mallent imperantium mandata interpretari quam exequi, who had rather diſpute the Commands of Superiours, then obey them: the Apoſtles, as Cedars did not command every thing: the reſt, as the Firs, and Pine, and Box, did not act as if they would obey nothing; ſo that every one might foreign, ſeem to be contentious; lovers of Victory rather than Verity, purſuers of their own wills more than the Churches weal, this the Apoſtle gives a check to with a foreign, We have no ſuch cuſtom, nor the Churches of God. To cloſe up all, by what hath been ſpoken, it appeareth, that we owe all, our Eſse our Poſſe, what we are, or have, to the Church: This was Gods end in all that he bemuſted Chriſt himſelf with, he made him head over all thing, but its foreign, he gave him ſo to the Church. It is the end of all that Chriſt doth, of all his mediatory tranſactions, he gave himſelf for it, and doth all, that he may preſent it a glorious Church, Eph. 5.25.26. It is the end of all the offices and gifts, and graces, in the Church, Eph. 4. Work of the Miniſtry and edifying the body of Chriſt. Let us conſider, what the Church is, to God, to Jeſus Chriſt, and what ſhe is to us, ſhe is the place of the Fathers feet; ſhe is the Sons Spouſe, and his Body; and ſhe is the Mother of us all: I ſhall therefore make that of St. Paul my cloſe in Phil. 4.8. Whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, and if there be any prayſe: And Phil. 2.1. If there be any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit, if any bowels and mercies, think upon theſe things: So ſpeak, and ſo do, that we may make the place of his feet glorious, that we being trees planted here, in the Vineyard of God, when we come to be tranſplanted, we may be all Trees of Renown in the Paradiſe of God; having Sions glory, turn to our good accompt, and glory, in the New Jeruſalem, we may inhabit there, where the Foundations and Walls are Pearls, and the ſtreets fine gold, having the Tree of life in the midſt, and the Chryſtal River running through the City: Which that we may both doe and enjoy, O thou great God, who walkeſt in the midſt of the golden Candleſticks, ſo rule, and direct our hearts, ſo bleſs our labours and endeavours, that our hearts may deſire, our heads project, our hands effect, and our eyes ſee, the good of Jeruſalem all the dayes of our life, and peace upon Iſrael; and this for the ſake of Jeſus, who ſo dearly loved her, and ſo dearly bought her, to whom with thee, O Father, and the holy Spirit, three Perſons, and one God, be all honour and glory now and for ever.
FINIS.
End of the text · Obadiah Howe, The Royal Present (1664)