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. [...], they saw them afarr off. [Page 2]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 [Page 3]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, [Page 4]

• 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 [...], 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, [Page 5]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 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 [...], 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,

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, [...] a double word in the Text, and in the Translation; the first to beautifie [...] 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 publickly acknowledged so, to make her the excellency of many generations, and the praise of the whole earth, that [Page 7]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 [...], 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, 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 [Page 8]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 [...], 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. [...] 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 [Page 9]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 moneth, 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, [Page 10]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, [...]: 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 pastorale; not a Kingly Scepter, but a Shepheards Staffe; 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 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 [...], 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 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. [...] [Page 11] 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 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 [...] 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 [...] is, Omnis arbor quae ad Dei honorem plantatur; any tree that is planted for the honour of God; and that from [...] (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, [Page 12]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 [Page 13]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 [Page 14]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, [Page 15]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 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 [...], 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 [Page 16]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, [...], 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 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, [...], 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 [Page 17]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 [...], Leaders, and the Firre 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 Firre, 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 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, [Page 18]as a Legacy, the Apostle gives it us fully and clearly, 1 Pet. 5.2. [...], Cedar, Firre, and Pine, must both rule and feed, [...], not by constraint, or out of filthy lucre; but [...], 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 [...], 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 [...], 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 [...], Rom. 6.5. planted together; if materials in that Temple, Eph. 2.21. then the building must be [...], a building fitly framed together; if we be builders in that house, then we must be [...], 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 [...] but [...], 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 [Page 19]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. [...], 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 [Page 20]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 [...], 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 [Page 21]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 [...], 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 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, [...], 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, [...], 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 [Page 22]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 [...], a multitude of them that believed, Acts 4.32. this is truely, [...], 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 [Page 23]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 [...], is [...], 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 [...], 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 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 [...], with the Apostle, 1 Tim. 4.6. and [...] with our Saviour, Math. 13.52. nourished [Page 24]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, [...], 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 [...], 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 [...], 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 Gods houshold, Luk. 12.42. and a Steward saith the Text, must be [...] and [...], both wise to know how to do it, and faithfull 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 con­troversie both with the people and the Priest, for their spi­ritual theft; with the people for robbing God of his Tythes [Page 25]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 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 [Page 26]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. [...], when you come together into one place; thus may you come to­gether to Sions glory; and here the Prophet brings in his [...] 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. [...], 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 [Page 27]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. [...], a holy nation, and [...], 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 [Page 28]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. [...] is Sacer, and [...] is Sacerdos; and the Hebrewes 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 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, [Page 29]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 [...] 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, [...], 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 [...], 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, [Page 30]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, [...] 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 [...], 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 [Page 31]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 [...], 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 [...], 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 [...], 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 [Page 32]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.