ΒΑΣΙΛΙΔΙ ΔΩΡΟΝ: OR, The Royal Present.  
As it was Delivered in a SERMON, In the Parish-Church of BOSTON, Octob. 9 1663. at the Archi-Diaconal Visitation of the Reverend and right Worshipful RAPHAEL THROCKMORTON, D. D. and Archdeacon of LINCOLN.  
By OBADIAH HOWE., A. M. sometimes Student of Magd. Hall Oxon. now Vicar of BOSTON in Lincolnshire.  
Because of thy Temple at Jerusalem, therefore they shall bring presents unto thee,  Psal. 68.29. 
The Daughter of Tyre shall be there with a gift, the rich among the people shall entreat thy favour,  Ps. 45. 
LONDON, Printed by E. Cotes, for A. Seile over against St. Dunstan's Church in Fleetstreet, 1664.   

To the Right Reverend Father in God BENJAMIN, Lord Bishop of the Diocese of Lincoln.  
My LORD,  
I Sometimes find an Apologue which the Jews have in their Talmud, of the Grapes in Babel sending to the Vine-leaves in Judea, to cover them with their shadow. I must make my way to your Lordship's hands by this humble Petition, that your Goodness may act the Mythologist here, and cast your shadow over this immature and indigested fruit: I know I may justly fall under a severe censure, that such an empty present from so an unknown and worthless hand; should covet so high, as to thrust itself into your Lordship's hands: But (my Lord) it is your ennobled Candour which makes me thus presume and press, which I hope will find cause from itself to accept, what I should from myself find no confidence to offer, and make the pardon easy, where the error is out of Reverence; and the end not to give any thing to your worth, but to gain something to the work. Abigail her modest Apology for her slender Present of Figgs and Raisins to David, 1 Sam. 25.27. must be mine to your Lordship. This slender and worthless piece, as being much below your higher Speculations, Let it be for the young men which walk at your Lordship's feet Yet I know not to whom upon better account either of Reason or Duty, I should apply myself upon such an occasion, and such a subject, than to yourself; whom Providence hath raised to stand as a tall Cedar in our Lebanon: These Conceptions, such as they are, were by command delivered at a Visitation, where your Lordship is present; though not in Person, yet in Power: And thus they yet pursue their main end, in lying at your feet, with this earnest and humble Prayer, that you as a Cedar, and we all as the Fir, Pine, and Box, may make the place of his feet glorious. I conclude with this craving Impress or Motto of him, who setting down only cyphers in his Roll, wrote this, add vel unum.  
These following pages I have Impressed as so many cyphers: if your Lordship will please to add this one thing, your acceptance and patrociny, they will thence gain both number and weight; and Crown the opportunity, which (as one that is under your Episcopal care and government) I gladly lay hold of, to let your Lordship know, that I am, and do in all humility subscribe myself  
My LORD, Your most humble and obliged Servant, in all Duty and Service, Obadiah whither.   

THE ROYAL PRESENT.  Isa. 60. v. 13. 
The Glory of Lebanon shall come to thee, the fir, the pine, and the box, together; to beautify 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 Prophecy, we must know that Prophecies and Promises are in their predictions, as Maps and Landscapes are in their descriptions, present things contracted, and at a distance: In the one we say as the Queen of Sheba of Solomon's 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 Patriarches, Heb. 11.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they saw them afar 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 wrapped 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 Cabinet, 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 Prophecy. Alapid. in los.  
The Chapter is the Prophecies 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 sum, 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, Nebaioths 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. King's 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, fir, 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 beautify.  
2. To make glorious.    
3. The Quid, or the Tributaries, in a double Classis. 

1. The glory of Lebanon.  
2. The fir, pine, and box together.    
The one to lead the other to follow, but all to concentre in Zions 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 shows us who it is, to save us the labour of enquiry, v. 14. telleth us it is Zion, 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 Zion is the Church of the firstborn; 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 inquire why the Temple was called the Sanctuary, though it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 inquire, the Apostle is so express in it, 1 Pet. 2.5. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spiritual house, they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a holy Nation; and there we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, a holy priesthood, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Conquerors used to have their Captives under their feet: as it was the greatest indignity that Bajazet the Grand Signior 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, It's 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 footstool; 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 it's no more the place of his feet, than 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 Zions 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 God's feet.  
Secondly, For the Quare, or the Treasure; it's here set down in a double expression, Beauty, and Glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double word in the Text, and in the Translation; the first to beautify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is decorare, to adorn or make beautiful; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 publicly 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 than 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 fir, and pine, and box together. But what are these? In the letter it's very clear, they were those trees which Solomon fetched from far to build and beautify the Temple of old; but what these are in the mystery, deserves a melius Inquirendum. It argued the imperfection of the blind man's half restored sight, but it will be the perfection of ours to fee as he, Mark 8.24. men walking like trees to Zions 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 splendour, and pomp, but a more spiritual glory. The Apostle Peter jumps right with our Prophet; and calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. a spiritual house, and so must have more spiritual materials; and he tells us of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, Fir, Pine, nor Box, to patch up an outward magnificence: and yet to this the glory of Lebanon, the fir, 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 Zions 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 joined in Scripture together, as if Lebanon would be known by no other trees than 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glories of the earth, Judas 8. as Isa. 10.33. The high ones of stature shall be hewn down, and Lebanon shall fall. When the Sceptre of Israel was to veil to a foreign power, and for support for 70 years, to be pinned to Babylon's walls, it was fitly compared to a Vine; but when to be restored to its primitive power, and to become a power of itself, it is said to become a goodly Cedar, Ezek. 17.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. King's shall minister unto thee. And it's said of Solomon in type, and of Jesus Christ as the Prototype, each of their power being to empty itself into the Church's 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 espy 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 than 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 doors O Lebanon, that the fire may devour thy Cedars; these Cedars the Prophet himself being his own Comment, telleth us, are the Shepherds; thus vers. 3. The voice of the howling of the Shepherds, for their glory is spoilt; thus the glory of Lebanon is spoilt: And all Interpreters, ancient and recent, take these Shepherds to signify praefectos politicos ut Magistratus, et Ecclesiasticos ut Sacerdotes, both Civil and Spiritual Governors, and where it is said, vers. 8. I will cut off three Shepherds in one month, Principes, Prophet as, et Pontifices, its Princes, Prophets, and Priests, say Alapid, Daneus, Piscator, Gualther, 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 err.  
And this glory of Lebanon is more than 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 Father's 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 itself 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 Governors; and that not upon any pretended ground, for the original Text reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 pastoral; not a Kingly Sceptre, but a Shepherd's Staff; those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13.7. which have the rule over us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are set over us, vers. 17. whose office it is to superintend the Flock, and to visit it, not out of Courtesy 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Zions 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 Oil Zerubbabel and Joshua empty their golden Pipes into her Lamp, when those that have the oversight of her, do not overlook her, Shebna like, making themselves great, making the Chariots of their glory, become the shame of their Master's 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well, and so act as acknowledging (with St. Paul) that their Authority is given them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Fir, 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 Hyssop 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads the Original Text, Berosh, Tidhar, Teashur, the three words in the Text, which our Translation renders the Fir, Pine and Box; if we consult Linguists, Interpreters, and all the Oriental Versions, we shall find, there is no agreement in their names; nay we shall find 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 Fir, the Box: For the second, Tidhar, Laurus, et Cedrus, saith Shindler; Cedrus et Ulmus saith Pagnin; thus is this called the Cedar, the Laurel, 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 Fir, and Cedar; nay they will leave us in a very great uncertainty; what they are, when they tell us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, Omnis arbor quae ad Dei honorem plantatur; any tree that is planted for the honour of God; and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (via) of't (gressus) it being in use of old, to plant trees of eminency, by the places of public worship, populo ostendentes viam, cujus rei vestigia in nostris coemeteriis adhuc videre est, saith Shindler: To direct the people in the way, the footsteps of which is yet to be seen in our Churchyards frequently: So that could my time, or your occasions give leave; yet all our curiosity herein could never satisfy: 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 Fir, 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 Oil of the promises heal the ; the Fir, 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 shall 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 Fir, 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, laid up in the Fabric, and all with their particular powers, offices, endowments, and graces, all to make a glorious Church; and thus the glory of Lebanon comes, the Fir, 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, it's not the Hyssop 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 Peasant's drudgery; but the Princes, and the Prelate's dignity, to minister to her, and to intent the Church's glory.  
2. Behold them in their universality and number: Cedar, the Box, and Fir, and Pine, synecdochically taking in all the rest; it was the grand Charter confirmed 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 Fir, Pine and Box: some with their height, others with their strength; others with their scent 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 Fir for windows, doors and floors; Goats for their hair; Badgers and Rams for their skins; Egypt for Linen 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 Master's 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 it's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace or Gifts, with their variety or diversity, they are given to profit withal. 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 Schism, rather Union; because all that variety tended to the common advantage: Whether Peter with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Apollo's to water the field, all things are yours, or as Rom. 12.6, 7. Whether prophecy 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 Fir, 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 Zion; 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 preposterous 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 erratic, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every man in his own order, 1 Cor. 15. and then shall be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the order of first and last: The men of War which came to enthrone David, were such as knew how to keep their ranks, 1 Chron. 12.38. St. Paul intended his practice, our imitation, when he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it's then with joy when a man fulfilleth his own course. It was no unnecessary Query of the Adversaries to the building Jews, 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 King's 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 do your own business: a seeming Paradox, Agere et quiescere; to do business, and yet to be quiet; but the truth lieth here, to do another man's work, is not so much action as commotion: God expects that the Cedar should have so much piety, as not to come behind, and yet that the Box and the Pine should have so much prudence, as not to go before their guides; the tardy motion of the Cedar may produce obstruction; but the preposterous haste of the Fir and Pine must produce confusion: It's no auspicious nativity where the feet comes first, though a man-child be born; it's not without difficulty to the birth, and danger to the mother: It's here as with Zarah and Pharez; we find as in the Text, there are twins in the Church's womb: though Za●ch pull back his hand, if the younger be born first, his name must be Pharez, because it's not so much a birth as a breach, Gen. 38.29. we must fill the Church's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Leaders, and the Fir and Pine become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, followers of them, when the Cedars afford themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Fir, and Box, and Pine, together.  
5. Behold them in their spontaneity and freedom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glory of Lebanon shall come: It's metus voluntarius, a free and voluntary motion, they shall come to Zion as they came from Babylon with rejoicing: 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 pressed, but Volunteers in the Church's service; true Votaries to Zions glory; such a principle indeed crowns the sacrifice and service; God will say as Deborah sung, Judg. 5.9. My heart is towards the Governors of Israel who offered willingly among the people; all must say as that Emperor, 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cedar, Fir, and Pine, must both rule and feed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not by constraint, or out of filthy lucre; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, willingly, and of a ready mind, because we delight in her, then doth the glory of Lebanon come.  
6. Behold them in their Unity; they shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they must come together, many must sweetly conspire; as if it was the work of one man; otherwise Babel's confusion will be the sad fate of Zions glory: Joint 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, than he would have us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 6.5. planted together; if materials in that Temple, 
Eph. 2.21.  than the building must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a building fitly framed together; if we be bvilders in that house, than we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, workers together, 1 Cor. 3.9. if they as Cedars in all, lead the way, others must follow, and that with joint consent, hand in hand, and heart in heart, and be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, followers together of them, Phil. 3.17. that all that admirable variety may concentre in as admirable an unity: that as that ancient Father said of the Church's 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 Fir, 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 Zions glory; thus we shall come as the Spouse made her addresses to her beloved, as some read that Text, Cant. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Zion 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 pencil 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 far for my discovery, only from this very Chapter borrow five several particulars as the expresses of that spirit, who best knows wherein the true glory of Zion lieth, 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 Church's glory; for that saith the Wise man, is beautiful 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 beautiful: 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 man's 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 prophecies in the dawnings of the Church are called a Light shining out of a dark place, 2 Pet. 1.19. St. Paul's turning to the Gentiles with the Gospel, made him the living Comment upon this very Prophecy, Acts. 13.47. So hath the Lord commanded us, saying, I have made thee a light to the Gentiles: this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the true light, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that marvellous light, 1 Joh. 2.8. 1 Pet. 2.9. and of this light, the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Candlestick, 1 Rev. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 beautiful who bring it, Rom. 10.  
And then the Cedar of Lebanon shall come, etc. some to lay the foundation, others to build, and all to tend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the milk of the Word, 1. Pet. 2.2. it is the Church's glory when she hath no dry breasts; when the Cedar in Lebanon comes to protect, the Fir, and Pine comes to propagate, the one by power, the other by pains; the one by licence, the other by labour in the Word and Doctrine; when there is no Embargo lies upon those Ships which should bring Zions sons from fare; 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thess. 3.1. it's 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest we should give any check to the Gospel of Christ, that by the rod of his mouth, his rest might be glorious, than the glory of Lebanon comes, etc. to make the place of his feet glorious.  
2. From v. 4, 5. Thy Sons shall come from far, 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 Church's glory, when as she hath no dry breasts, so no barren Womb, 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 itself; and so in the Church; numeration, multiplication and addition she owns: but substraction and division are strangers to her Arithmetic; It was an indelible obloquy in Israel, to die childeless; and by children born again, the Church's 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 married Wife: she should forget the shame of her youth, and the reproach of her widowhood, v. 4. It is the matter of the Church's exultation and triumph, Isa. 49.20. The place is too straight for me: this is the subject of all those Encomiastique Eulogies, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a multitude of them that believed, Acts 4.32. this is truly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, until the body be complete in members: that of the parts, is the growth and increase of grace in every part, until 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 God's house, Psal. 36.8. when they suck the breasts of her Consolation, and their bones flourish like an herb, Isa. 66.14. so that there shall not be an Infant of days, but a child shall die an hundred years old, Isa. 65.20. this will be Zions 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 Solomon's Table, 1 Kings 10. Then I have a word ad Clerum, to my Brethren of the Ministry.  
The Apostle telleth us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the edification of the body, is the work of the Ministry, Eph. 4.12. The glory of our Father's 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 find St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 4.15. his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 4.19. his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 child, so we have you. in the third: I have therefore licence 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 fulfil it: And to Timothy, 2 Tim. 2.15. Study to show thyself 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Apostle, 1 Tim. 4.6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Apollo's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Christ's own Problem: Where no Vision is, the people must needs fail and perish, Prov. 29.18. If Ministers be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clouds without water, how shall Doctrine distil like the dew upon the tender herb? The Priest's lips cannot preserve knowledge in the hearers, when it is not at all in the Speaker: but where the blind lead the blind, both must fall into the ditch.  
2. Our diligence and activity, must be great: me thinks the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially those that labour in the Word, 1 Tim. 5.17. and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 God's household, Luk. 12.42. and a Steward saith the Text, must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both wise to know how to do it, and faithful in the doing it; to give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 controversy both with the people and the Priest, for their spiritual theft; with the people for robbing God of his Tithes 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the slothful 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. woe 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 Shepherd without a quibble, but that its something more comprehensive; the Shepherd that hath neither eyes to see withal, nor arms to work withal; so saith the Text, his right eye is utterly darkened, and his right arm clean dried 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 Zion glorious.  
3. From v. 7. and the 15. they shall come with acceptance upon mine Altar, and I will glorify the house of my glory: whereas thou hast been forsaken and hated, so that no man went thorough thee, I will make thee an eternal excellency, the joy of many generations: frequency and uninterrupted exercise of Public Worship, is Zions glory; as God's 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 go up to the House of the Lord; all Nations shall flow unto it: Zach. 14.16. All Nations shall go 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 go up to give thanks unto the name of the Lord: Zions glory is most eclipsed, when her ways are most unoccupied, and then the ways of Zion 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 Fir, and Pine; here is some work for you, and you must come; the Apostle telleth you how, 1 Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when you come together into one place; thus may you come together to Zions glory; and here the Prophet brings in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel shall come, and Judah together, to seek the Lord, and ask the way to Zion, Jer. 50.4. the Apostle, Rom. 9.4. joins 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 Zions Worshippers, make her glorious, as the conflux of Stars makes the glory and the beauty of the Galaxy or milky way in the firmament: then was Zion 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 Zions glory lay here, he ingeminateth the express, with a multitude that kept holiday; then are the Tabernacles amiable, when men go thither by troops, and every one appear before God in Zion, Ps. 84.7. when men appear not as single Stars, but as Constellations, in her Horizon, than Zion shines bright; the Text telleth you, the Fir, Pine, and Box must come together, then St. Paul's to the Hebrews, must be mine to you, Heb. 10, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Forsake not the assembling of yourselves together, and as Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually, etc. If Zion be the place of God's 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 go up thither: It is a Lamentation, and may be for a Lamentation, that our unhappy Divisions have mouldered us into such uncomely separations, that Zion seems to be forsaken of her Sons; such thin and slender Assemblies as we see daily within Zions 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 windows: Let her be no more termed forsaken and desolate, but let us, as well as God himself give her her name, Hephzi-bah and Benlah, as Isa. 62.4. to show, 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 Fir, Pine and Box, come to make Zion 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 lieth 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 jointly come to Zion; being called by the Apostle, 1 Pet. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a holy nation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a holy Priesthood: God calleth for holiness to make Zion 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 chief 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 chief his Priests clothed with righteousness, Psal. 132.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Sacer, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Sacerdos; and the Hebrews observe, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Gospel-Minister is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without rebuke: Vessels of Honour, if fit for the Master's 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: It's the Life, not the Language of the Preacher, that persuadeth most: the Jews have a saying fit for us, to this purpose: Semper homo doce at discipulos suos viâ brevi: Let every man teach his Scholars the shortest way: What that is, the old Adage will tell us; Per precepta longa, per exemplum breve; the shortest by example. But when Zions Watchmen degenerate, and her Gold becomes dim, the Sons of Zion 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 than snow, their visage is blacker than 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 lain 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 profane, 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 Zion glorious.  
5. From v. 4.5.7.13. it's 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 Zions glory: This is the good crasis and temperature of the body mystical; this is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sigillum, the flower of Zions 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 Foreigner. 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 beautiful Rule of our walking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy of our calling to one Lord, one Faith, one Baptism: It was the glory of the World to be of one Lip. until the curse of Babel divided their Languages: It's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Arabic Version, but the Text is more elegant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Zions treasure without schism or fraction. It was some blemish to the Church's glory, when they begun to divide either in judgement, 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 Paroxysms 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 believe it: What distance in judgement, and heats in affections; as if Opinionum varietas et opinantium unitas were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 pencil 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. Paul's Manual, to hand to you that caution of his, Rom. 14.19. Fellow the things that make for peace; be of one mind, love as Brethren, the Cedar, Fir, Pine, and Box all intent that which may tend to Zions peace; St. Paul cries, 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 lawful; the Apostles things necessary and expedient to command them, and others all things lawful 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 always 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 find spoken by Tacitus of some, Liberius quam ut imperantium meminissent, acted more freely then, as if they remembered the Office of Governors: 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 Superiors, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seem to be contentious; lovers of Victory rather than Verity, pursuers of their own wills more than the Church's weal, this the Apostle gives a check to with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We have no such custom, nor the Churches of God. To close up all, by what hath been spoken, it appeareth, that we own all, our Esse our Posse, what we are, or have, to the Church: This was God's end in all that he bemusted Christ himself with, he made him head over all thing, but its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Father's 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 virtue, and if there be any praise: 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 Zions glory, turn to our good account, 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 Crystal River running through the City: Which that we may both do 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 days 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.