and obedience must have his stamp to confirm it his robes to lengthen it his righteousness to make it right Lastly to spread our garments to receive him may have a kind of reflection upon the preparation we are making for the Blessed Sacrament We must open our bosoms disrobe our selves spread our garments stretch out our hands open our bosoms by confession disrobe and dismantle our selves by renouncing all former vanities spread all the good thoughts and affections and desires we can stretch out our souls in all holy vows and resolutions to receive and entertain him Nay all the former garments and spreadings may again be repeated and remembred here We must spread our garments upon the backs of the poor spread our selves before the Altar upon the pavement with all humility and devotion neglect and trample upon all private respects and interests lay aside all vain desires of honour and greatness despoil our selves of all trust and confidence in our selves or in the arm of flesh faithfully protest and renew the vow of obedience and subjection acknowledge our own no righteousness till he accepts it thus spread our garments all we can to receive him with joy and honour But if it so fall out that we either have not some of these kind of garments those we have be not worth the spreading we may yet cut down branches from the trees and strew in the way at least where our garments will not reach Now several sorts of branches there were which we may conceive the multitude made use of Two more particularly Palms and Olives yet from Nehemiah viii 15. we may gather more Olive-branches and Pine-branches and Myrtle-branches and Palm-branches and branches of thick trees he reckons up and bids them fetch to make them Tents and Tabernacles the like likely also here and in Leviticus willows are added too in brief any such as were at hand that grew by the way from Mount Olivet to Ierusalem These to the letter shall we see what spirit we can draw from them Branches of Palm-trees by name St. Iohn tells us they came out of Ierusalem to meet him with St. Iohn xii 13. And Palms 1. are the emblems of patience and perseverance they cannot be deprest with any weight but the more you press them the more they rise and so may teach us the patience of the Cross not to look sad for any hardship that shall befal us in the way to Christ but the more we suffer for him the more to bear up and lift up our heads that our redemption draweth nigh Palms thence 2. are signs of victory so being here given as it were to Christ they intimate to us both to whom to give the glory of all the victory we get over our sins and passions and so to labour our selves against them that we may be thought worthy to overcome them 2. Branches of Olives could not probably but be here too the meeting was upon Mount Olivet a place full of Olives and Olives are the emblems of peace and meekness of mercy and softness nothing so smooth so softning so suppling as Oyl to teach us what spirit we are of if we be Christs this the offering he is most pleased with the disposition he most delights in his way is spread with Olive-branches is a way of sweetness his yoke an easie yoke full of rest and peace to the wearied soul the Christians way must be so too a sweet and quiet temper in us through all our ways 3. We may have leave to conjecture from that cited place of Leviticus and Nehemiah there were other sorts besides Pine-branches or as some render the word branches of Balsam and Cedar-trees Now the Pine and Cedar are tall streight and upright trees and may mind us of high heavenly thoughts pure and upright intentions streight and regular affections to run forth to meet him with In particular the Pine is a Tree says Pliny that is never but bearing fruit It has perpetually three years fruit upon it and ripens month by month What a glorious tree is this to present to Christ a soul always bearing fruit fruit after fruit fruit upon fruit adding to faith vertue to vertue knowledge to knowledge temperance to temperance patience to patience godliness to godliness brotherly kindness to brotherly kindness charity as St. Peter advises us 2 Pet. i. 5 6 7. bearing still one fruit upon earth for the great years the three great ages of our life youth man-hood and old age till we bring our years to an end The Cedar next is a sweet lasting wood will not take worm corrupt or lose its scent and the branches of it shadow out thus much to us that in the actions we present to Christ there be no worms no by intentions no corrupt affections all sweet and incorrupt and a continued constancy and continuance in them The Balsame or Balm-tree 3. is a Tree medicinal to heal and cure Wounds and is there no Balm in Gilead no Physician there says the Prophet Ieremiah If there be not here there is upon Mount Olivet there is here upon Mount Calvary there is in Christs Death and Passion to which he here is going let us then bring Balm-branches thence and strew the way acknowledge our Physician in whom our health he that heals the lame the blind the sick and all 4. Nehemiah mentions Myrtle-branches as usual in such solemnities as these It was a Tree says Pliny dedicated to love and the boughs of it may teach us upon whom all our love is to be bestowed all upon Christ all upon Christ. At the Feast of Tabernacles from whence this spreading the ways were borrowed we read of Willows the Willows of the Brook and they may denote unto us that we are to sit down with the Willows a little by the waters look upon our selves in the streams of repentant tears and then bring our branches so watered to strow the way of Christ. There is yet lignum nemorosum the branches of thick trees behind to tell us that we are to strew the ways not here and there with our piety and good works but thick every where as thick as may be that so we may even cover the way hide the earth all appearance of earth or earthly sensual worldly desires and thoughts when we are coming to receive our Lord. Thus I have brought you to the Trees shewed you what to spread Christs way with you must now cut down the branches and strew the way take others in your hand and present him with And with joy and gladness and thankful hearts both accept the infinite favour he does you to come to you and rejoyce in it 'T is time now I say somewhat of the way he comes the way you are to meet him in III. Between Mount Olivet and Ierusalem it was from the Mount into the Temple Upon the Mount he preacht and in the Temple he taught and there in his word you are to meet him and that the word pass not
it must not be determined by us we must not the meanest of us resolve and determine with our selves to be ignorant or remain so in any spiritual or heavenly business but to know as far as our condition requires or will give us leave Yet in meer humane knowledges even a resolved ignorance may do well when your knowing would take up more time than it is worth when it would rob us of better or hinder us in the more necessary improvements of our souls when there is just fear it will but make us insolent or impertinent better far not to know a Letter not to speak a Tongue but what the Nurse and Mother taught us than be the nimblest Orator or skilfullest Linguist or rarest Philosopher if nothing be like to come of it but the disturbance of the Church the seducing others and vain glory in our selves In this case we may with St. Paul even determine to be ignorant more ignorant still especially in unprofitable curious or impious knowledge or ways of knowing However even in the best and most necessary of these it may be requisite not to know in a second sense that is not to seem to know them to bear our selves sometimes as if we did not There are some we may have to deal with that are suspicious of being deceived by too much reason and Philosophy with whom 't is the only way to work to renounce as it were all Art and Logick and discourse as if we were wholly ignorant in them that we may so by St. Pauls own way of becoming all things to all men to the ignorant as ignorant of every thing but salvation by plainness and condescension to their humour win them to the truth And indeed where ever Eloquence Language Philosophy or natural reason are like more to lose than gain a soul more to vaunt themselves than preach Christ not to know that is to seem not to know them or deal by them or build upon them or make shew of them but conceal them is the best Not to know them in a third sense is not to teach them not to teach them when we should be teaching Christ or teach them instead of Christ Natural Reason for Divine Faith Moral Philosophy for the only Divinity Not to know them fourthly to profess and make our whole business of them to make knowledge our whole profession as if Religion consisted knowing only and they the best Christians that knew most Alas Nos Doctrinis nostris trudimur in infernum is too true Many a learned man is thrust at lest into hell with all his knowledge We may speak with the tongues of Angels and have all knowledge all faith too even to a miracle and to do miracles and yet for all that be but sounding brass and tinckling Cymbals meer noise and vapour not so good as the Prophets reprobate Silver but meer Brass and Copper that will not pass with heaven for currant money nor be received into the Treasuries of God better it is not to know at all than to know only and no more to know and not do we shall only get the more stripes by the bargain and hovvever vve seem to knovv God not to be knovvn of him or acknovvledged by him but sent avvay by Christ vvith an I know you not The things then not to be knovvn and the not knovving being things of so difficult or doubtful nature best it is novv that vve determine somewhat of them that vve may knovv both the things and knovvledge or rather not knovvledge that is fittest for us The any thing the Apostle means expresly is set dovvn in the former verse under the terms of excellency of speech or wisdom and that vvisdom Chap. i. 20. to be the wisdom of the world of the wise and prudent Moral Philosophy of the Scribe Law and History and Philology of the disputer of this world natural Philosophy Mathematicks Astronomy Astrology all which St. Paul seems determined not to know 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he has so judg'd it so judg'd and past sentence upon all those knowledges as to give a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give a negative to them all In things of moment 't is good to be determined and resolved 'T is for want of this judgment and determination that we lose our selves so oft e're we are aware and not only consume our days in knowledges that do not profit in searching out endless Genealogies and disputations to no benefit of the hearers without the least edification Settle we and fix our selves upon this point in all our knowings and not knowings to do all to edification that whether we know any thing or not whether we know every thing or nothing it be all to the glory of God and then even our ignorance will save us as well as our knowledge only with this item that it be a determining by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostle here a determination with judgment to discern and judge what things are fit not to be known what to be known what knowledge and time and pains to bestow upon them what we are to be wholly ignorant in what in part what really not to know what to seem only not knowing in what to conceal and what to teach what to make our profession of and what to know only by the by how far and where and when to know them And this is the very determining our determination I spake of for a fourth consideration I shall set no other bounds either to our knowledge or object or our determining our selves to it or in it than what we have within the bounds of the Text because my determination is to hasten to the knowledge of Iesus Christ and him Crucified To determine then this determination of St. Paul's not to know any thing take we the words as they lie and consider who it is that has thus determined I it is that St. Paul himself it is an Apostle and a great knowing one too Yet I have determined not to know Sciences there are that are below an Apostle that become not him whatever they do others The Apostles were to act all by the power of the Spirit were not to study words and humane arguments though we sometimes find them disputing too Acts xix 8. and quoting Poets and humane Authors Acts xvii 28. were not to pretend to such worldly wisdom that the glory might be wholly Gods and the whole world convinc'd that as the Christian Faith was not stablished by mortal strength nor setled by worldly power so it was not perswaded by humane wit or interests and was therefore truly divine and heavenly But 2. even the successors of the Apostles the Ministers of the Gospel though they have now only this ordinary way of enabling them to their office are yet so to use their knowledge as if they us'd them not their chief work being Christs and these only as ways to it remembring their great business to be to know
still unseen and unheard or however expedit vobis it was expedient for them that Christ should go away that the Comforter might come for us it is not I am sure if we have none to come Settle we therefore this for an Article of our faith that he comes still I told you before how you should know it by his breathings inwardly in you good thoughts and desires his breathings outwardly good words and expressions by his workings with you good life and actions in a word by his gifts and graces But if this be all why is it now said When he is come Came he not thus before to the Patriarchs and Prophets were not they partakers of his gifts mov'd and stirr'd and actuated by him why then so much ado about Christs sending him now and of his coming now as if he was never sent never came before We read indeed in the Old Testament often of his coming never of his sending but by way of promise that God would send or of prophesie that he should be sent and that but once neither expresly Psal. civ 30. Emittes spiritum creabuntur So though come he did in those days of old yet voluntarily meerly we might conceive never sent never so distinct a notion of his person then then only as the Spirit of God now as the Spirit of the Father and the Son then only as the Power of God now as a Person in the God-head This the first difference between his coming then and now 2. Then he came as the Spirit of Prophesie now as the Spirit of Truth that is as the very truth and fulfilling of it of all the former Prophesies 3. Then upon Iudea and few else besides it may be Iob in the land of Vz and Rahab in Iericho and Ruth in Moab here and there now and then one now upon all flesh upon Iew and Gentile both alike the partition-wall like the walls of Iericho blown down by the breath of this Spirit by the blast of this horn of the most High 4. Then most in types and shadows now clearly and in truth 5. Then sparingly they only sprinkled with it now poured out Ioel's Effundam fulfilled Acts ii 1. a common phrase become now full of the Holy Ghost Acts vii 55. and filled with the Spirit Ephes. v. 18. 6. Then he came and went lighted a little but staid not motabat or volitabat flew or fluttered about mov'd and stirr'd them at times as it did Sampson Iudg. xiii 25. coming and going now 't is he is come He sate him down upon the Apostles Acts ii 3. sate him down in the Chair at their Synod Acts xv 28. Visum est Spiritui Sancto nobis calls us his Temples now not his Tabrnacles places of a during Habitation and is to abide with us for ever Lastly Then he came to help them in the observance of the Jewish and Moral Law now to plant and settle an obedience to the Christian Faith For Christ being to introduce a more perfect and explicate faith in the blessed Trinity and a Redeemer to wean men from the first elements and beggarly rudiments as the Apostle calls them to raise them from earthly to heavenly promises to elevate them to higher degrees of love and hope and charity and vertue and knowledge and being besides to arm them against those contradictions and oppositions that would be made against them by the world those persecutions and horrid ways of martyrdom they were to encounter with in the propagation of the Christian Faith for these ends it was necessary that the Spirit of Truth should come anew and come with power as it did at first with wonder that by its work and power those great and glorious truths might be readily received and embraced For this seems the very end of his coming to convince the world ver viii of this Chapter and to testifie of him Chap. xv 26. and to glorifie him in the very next verse to the text ver 14. to evince this new revealed truth to the souls and consciences of men that Messiah was come that Jesus was the Christ that the Iewish Sacrifices were now to have an end that the Prophesies were all fulfilled in him that his Law was now to succeed in the place of Moses's that he justified where the Law could not that through him now in his Name and in none other Salvation henceforth was to be preached to Iew and Gentile and God had open'd now that door of hope to all the world To bear witness to this and perswade this truth so opposite to Natural and Iewish reason or so much above the ordinary reach of the one and the received customs of the other thus to enhance Piety and Perfection thus to set up Christ above the Natural and Mosaick Law thus now to glorifie God in Christ and Christ as Christ need there was great need that the Spirit of Truth himself should come himself after a new fashion in a greater manifestation of his power than in former times bring greater grace because he required of us a greater work All this while we have given you but general notions of his coming either when he first came in his fulness on the Apostles and first Disciples or when secondly he comes on any as the Holy Spirit in good motions and affections We are yet to see when he comes as the Spirit of Truth to descend now thirdly to a distinct and particular enquiry When the Spirit of Truth is in us or come to us when we have him in us Nor is this way of consideration less necessary than the other though it may be harder far forsomuch as we daily see many a pious Christian Soul seduced into Error in whom yet we cannot doubt but the Holy Spirit has a dwelling many a good man also err in many opinions of whose portion of the good Spirit we make no question whilst some many others of less Piety it may be none more fully know the truth than either of the other Understand therefore there is a double way of knowing even divine truth 1. the one by the way of natural reason by principles and conclusions rationally and logically deduced out of the evidences of Scripture 2. the other by particular assents and dissents of the Understanding and Will purified and sanctified to all ready obedience to Christ. By the first it comes that the greatest Scholars the most learned and rational men know always the most truths both speculative and practick both in their Principles and Inferences and are therefore always fittest to determine doubts and give counsel and direction both what to believe and what to do in all particular controversies and debates which concern either Truth or Error or Justice and Injustice Right or Wrong the practices and customs of former times and Churches or their contraries and disuses and this may be done without the Spirit of Sanctification or the holy sanctifying Spirit under that title at least though indeed
as the whole body there must be too for there should be no Schism there says the same Apostle 1 Cor. xii 25. And here to speak of Peace and make the being called into one body the motive to it must needs mean the union and agreement both of the members with one another and with the body it self II. Yet for all that there may be a body with which there is no joyning and men to whose Assemblies our honours may not be united the Motion therefore now secondly for Peace is no farther for it than it is the Peace of God or as some Copies read it the Peace of Christ that is such a one 1. as God commands Such a one 2. as Christ wrought Such a one 3. as Christ practised 1. Such a one as God commands Now what 's that A Peace it is 1. that is joyn'd with righteousness Rom. xiv 17. in which the fruit of righteousness is sown Isa. iii. 18. Not such a Peace or Combination rather as that we read of Prov. i. 11 12 14. where they all agree so far as even to have but one Purse and one Lot among them but the business is to lay wait for bloud and lurk privily for the Innocent without cause that they may find their precious substance and fill their houses with spoil we have had enough of that The Peace of God is Peace that will do righteousness not that Peace that devours the righteous and all A Peace 2. it is that is joyn'd with holiness if it be Gods So we find them together Heb. xii 14. No Sacrilegious Peace then where the Churches Patrimony must be shared among them or they will not be quiet that were to sell God to buy Peace or indeed to sell them both to sell God out of doors and Peace out of doors and all out of doors our selves at last we know it well enough but I know not how to call it whether worldly peace peace only upon worldly interests or the Devils peace that is only for thou Christ or thou Anointed of the Lord why didst thou come to disease us to disquiet us to turn us out We were well enough at peace before thou camest let 's alone in our usurpt Possessions and then perhaps we will be content with peace but for this peace of God and Christ this holy peace it is not for our turn we skill not of it our Spirits are not made for it Nor are they for the third sort of Gods peace neither that which is in the unity of the Spirit and yet 't is not the peace of God that is not so Eph. iv 3. When we Pray and Preach and Prophesie and say Amen with one heart and mouth and spirit when we do all things with decency and order after one fashion with uniformity unite and agree so then our peace looks like the peace of God who is not the Author of Confusion but of Peace even such a peace 1 Cor. xii 33. the peace of God is the peace of Order and Uniformity And his Peace 4. is peace in believing too Rom. xv 13. where we all agree in the unity of the Faith and of the knowledge of the Son of God Eph. iv 13. Diversities of Faiths and of Opinions however they may seem to knit sometimes in an outward Community cannot yet challenge to that external agreement the title of the peace of God There must be among us an unity of Faith as well as an uniformity of Order to make up this peace Men are not left to believe as they list nor take up what Opinions they please as there is but one Lord so there is but one Faith says our Apostle Eph. iv 5. where there is more the unity of the Spirit will not be kept the bond of peace whatever is pretended for the Prophecying liberty will not hold them together when opportunity is presented to break it with advantage But I remember I told you some Copies read Christ here instead of God The matter is not much the business but the same The peace of God is the peace of Christ. For between God and us Christ wrought that peace which is the ground of all the rest and such a one also now 2. as he wrought between God and us would he have us see what we can do to work one with another That was between persons at the greatest distance the greatest enemies so must ours be too if it be Christs peace Peace between friends if they jar a little is soon made up no greater a business than the Religion of a Publican will reach to the Christians peace takes in enemies too sends us from the very Altar even to seek a reconcilement with them then also when for ought we know we have given them no offence though they have taken it St. Mat. v. 24. Sends us the world throughout to make peace even with all men says St. Paul Heb. xii 14. this is Christs peace such a one he wrought and such a one it is that we must follow One Point yet higher from his practice Such a one it must be 3. as he practised not only to love our enemies and be at peace with them if possible but to hold our peace if they reject it and revile us for it There are Spirits in the World and they would fain set up for Christs more than any that pretend they are for peace as much as any but they cannot hold but they must open their mouths and extend their lungs and let loose their Pens to enlarge the breaches Micah's Prophets such as God complains of Micah iii. 5. that make the people err that bite with their teeth and cry peace that bite and backbite both King and Church and all that truly endeavour peace that with him in the Proverbs throw abroad their fire brands where ere they come among the people and yet cry Is it not for peace But let these men remember there was one both the Author and Example of our peace that being reviled reviled not again that could hold his peace before the Sheerers and Murtherers though they fly daily in the faces of them that seek their prosperity and peace and by the bowels of Christ beseech them now at last to be reconciled to Christ and the Church to unite with us in the bonds of peace 'T is but a righteous a holy peace a unity of faith and order a general reconcilement and peaceable language and deportment that we desire of them The peace of God you have heard is such and our request is but the Apostles that this peace now may rule among us That 's our third Motion the third Particular of the Text for the Rule of peace 3. The word that is here translated Rule has much more in it several senses And peace it self being of so large a notion and so general a concernment I may I hope take the liberty to use as many of them as will serve my turn Let 's take