grose sinnes and so with greedinesse as wee doe nor drinke iniquitie as the most doe who drinke it as the beast doeth water Neither are wee to be wary or circumspect onely in the greater euils but in smaller offences also wee must stop their course when they are a beginning and roote them vp when they are young For little sparkes may proue great fires and small springs rise to great ponds The least infirmities wee haue doe bring as Saint Hierom noteth though not death yet sickenesse to the soule and though they doe not quench yet they make sad the Spirit of God And therefore as they that loue their bodily death doe not onely preuent death but the diseases that make way to it so they that care for the health of their soules will bee as diligent to preuent the disease as they would the death of it when they see it comming For if it bee true in the life of the body it is much more true in the life of the soule that vita non est viuere sed valere that is it is not life to liue but to bee in health and many liue by breathing that are dead in sinne If therefore we did as constantly beleeue that which wee cannot denie to be most true which is that our aduersary winnoweth vs as wheat and that we shall giue an account of euery not onely wicked but idle not onely deede but word Mat. 12.36 we would as Saint Ierom counselleth vs minima pro maximis cauere be as circumspect in small things as in great specially since the least sinne committed is made greater then wee can answer by the greatnesse of him against whom it is done This should make vs carefull to preuent not sinne onely but the occasions thereof that we be not ouer-taken ere we be aware and take the disease before we suspect it Animus vereri qui scit scit tuto vadere the minde that knoweth how to feare knoweth how to walke safely and without feare and it is care to be prouided against occasions that make vs secure As therefore it is written of the Africans because their Countrey is troubled much with Snakes that they tread lightly in euery place and if they chance to feele any cold thing doe more then halfe suspect it is a Snake and as they that ride with a charge in the night doe because of the darkenesse and their feare furthered by it take euery bush for a thiefe euen so wee who by reason of a greater charge goe in greater danger and are threatned with the bitings of sharper teeth then Snakes haue any should much more suspect vpon euery occasion thinking euery place we tread on to be a net to snare vs and euery thing we doe to be a bait to catch vs in euery grasse we should feare a snake and in euery bush a thiefe of our saluation as well against small as great sinnes we should come well appointed with the armour of light hauing about our loines the girdle of truth in our hands the shield of faith and sword of the spirit which is the word of God for the couer of our feet the preparation of the Gospell and the helmet of saluation on our head righteousnesse for our breast-plate and for all parts prayer which is the button or knot that holds all the peeces together that we loose nothing These we haue in the armory of Scripture by the key of Saint Paul in his Epistle to the Ephesians chapter 6. verses 14 15 16 17 18. If wee take these peeces from thence arme with them vpon all occasions and vse them as we ought wee shall not runne into euill and when the enemy assaileth vs wee shall be ready both to giue him battaile and to send him backe And yet it will not be enough for our circumspect walking that we she all not onely sinne but occasions of sinne our selues except we so beare our selues in respect of others that we giue no occasion of iust offence to them by word or deede I say iust offence because many times an offence may be taken when it is not giuen So the aduersaries of the truth are offended at our doctrine which is true and at the fruits of it which are good like as the Iewes when Stephen did truely charge them to be men of vncircumcised hearts and eares such as euer resisted the holy Ghost as their fathers did were euen cut to the heart and gnashed at him with their teeth Acts 7.51 54. But how can we helpe it the offence is taken by them not giuen by vs. Now if the malice of the wicked be such that they will take offence at that which is well done how circumspect should we be and how circumspectly should we walke that by our euill deedes we giue them no iust occasion This occasion though it may be giuen diuers wayes either when we teach some false or vncertaine doctrine contrary to that which we haue receiued or when in things indifferent we abuse our Christian libertie eating with offence and wearing our apparell so as may iustly giue offence yet is it chiefely ment in this place as spoken of that offence that is giuen by our euill life for we ought to haue an honest testimony euen of them that are without and our light should so shine vnto others in our godly conuersation that they may see our good workes through it and by it or beholding it glorifie our father which is in heauen Mat. 5.16 we must not be an occasion that the name of God be blasphemed through vs Rom. 2.24 the rather because they that are without and also because they that are weake within haue their iudgement led by no other rule nor esteeme of the doctrine further or otherwise then they see it fruitfull in the followers therefore doth the Apostle exhort the Ephesians since they were called in hope to adorne the calling with their good liues and being renewed in the spirit of their minde to cast off the old man and to put on the new in holinesse Ephes 4.22 23 24. since they were lightned hee bids them to lay aside the workes of darkenesse and in an honest conuersation to doe the deeds that will not flye the light So he wrote to the Romans who also had bin called by God out of darkenesse into his marueilous light bidding them since that night was past to walke honestly as in the day Rom. 13.12 13. that is to doe the workes of the day of the Gospell not the vnfruitfull workes of the night of ignorance and of sinne The same Apostle writing to the Church at Corinth doeth in great zeale and with many reasons charge them to giue none offence either to the Iewes or to the Gentiles or to the Church of God 1 Cor. 10.32 but to edifie one another with their good example as well as doctrine ver 33. 1 Cor. 14.12 and in his former Epistle to the Thessalonians fift chapter and 22. verse for this cause hee
walke no longer in the flesh but in the spirit or good way of life and lanch foorth Luke 8.22 or saile forward as a Ship gone out of the Hauen from the shore of the new birth to the Hauen of our peace in death Many are at a stand in knowledge and rather goe back-ward then forward in the way of grace Such grow but vntowardly and prooue dwarfes and not men of any stature in Christ But in viâ virtutis non progredi est regredi in the way of true vertue not to goe on is to goe backe and as it cannot be a member of a growing body that groweth not as the body doeth so neither can it bee any liuely member of a true Church that prospereth not as that Church doth with the increases of God All non proficients therefore in the degrees and schoole of regeneration are bad Christians and not members growing into Christ but members pro forma that is for fashion onely and so are as farre from the end as they fall short of the meanes of being as it followeth An holy Temple in the Lord c. For how can that bee a fit Temple or habitation for God by his Spirit to dwell in which groweth not into a building What man can conueniently and will contentedly dwell in a house that is but begun to be built and before it haue any either roofe or couer And will the high God dwell in any house in his Ierusalem below whose neither wall is builded nor roofe couered but to proceede the words that follow haue two points in them of speciall consideration as the qualitie of this Temple it must be holy and the reason thereof it is the habitation of God by his Spirit It is called a Temple by allusion to the Temple that was at Ierusalem which was a type of the spirituall Ierusalem and Church of Christ and this is either of all the stones together which is the Church framed with the corner-stone which is Christ or of the stones considered separately by themselues euery one of which makes a singular temple as all together makes an vniuersall in Christ So many Christians therefore so many liuely stones toward the building of the generall Temple and yet euery true Christian is a Temple to God 1 Cor. 3.16 6.19 And this Temple both the whole and euery stone in it must be holy that is endewed with holinesse and purged from the lust of concupiscence which was the lust of those which knew not God 1 Thes 4.4 5. which worke of reformation though it shall be hindred by many as the second Temple at Ierusalem had many aduersaries Neh. 4.1 2 7 8 2.19 20. yet shall it proceede to the perfection of the body of Christ as that other building went forward and was finished notwithstanding all that either malice or craft could doe against it Onely let vs not hinder it our selues by liuing in vncleannesse and by neglecting to purge our selues that wee may be a peculiar people to God zealous of good workes Tit. 2.14 And what we beleeue let vs practise wee beleeue a holy Catholique Church let vs therefore practise holinesse that our practise be not against our faith Let vs labour to be holy as hee is holy that hath called vs. 1 Peter 1.15 16. And seeing hee hath washed vs who hath giuen himselfe for vs let vs not plunge our selues againe in the mire Ephes 5.25 26. to wit in the mire of our first corrupt nature VERS 22. In whom you all are builded together for an habitation of God through the Spirit FOr who will prepare for a great man his friend in a foule house or lodge him in a stable And is any person greater or friend better to vs then God Or is any house or roome of the house fowler then an vnpurged conscience And what stable is more loathsome then the loathsome stable or rather stie of a wicked heart But how doeth God dwell in vs Resp Ministerially by his Word and Sacraments and principally by his Spirit For his Word therefore seeing hee dwelleth in vs by it wee must resolue to giue to it as to himselfe our best entertainement lodging it in the best roome of the house the heart and not in the out-house of the eare And for the Sacraments chiefely that of the Supper the chamber must be trimmed wherein Christ will eate that Sacrament with his Disciples Marke 14.15 16. And for that which is chiefe and expressed in my Text the Spirit seeing it is the Spirit of God and very God wee must take heed how wee sinne against it that is the good motions of it in our hearts wilfully and dispitefully for that is a sickenesse to death for which there is no Phisicke by repentance This is a sinne of men enlightned with the trueth The Gentiles without God cannot commit it neither the Iewes that are without Christ A sinne wherein a man falles away generally and malitiously from God yea for euer and vtterly from him in all the effects of a reprobate heart and heart that cannot repent This is that great sinne which Satan hath so blacked that it can neuer bee made white a sinne that shall not bee forgiuen to a man either in this World or in the World to come that is neuer Mat. 12.32 Quest But is not the sinne against the holy Ghost a sinne against the Father and Sonne as well as him Ans This sinne if we consider the person of the holy Ghost it is no more against it then it is against the persons of the Father and the Sonne but because the holy Ghost immediately both conuinceth conscience and enlightneth it therefore when we sinne against knowledge and the light of our hearts we are said properly and directly to sinne not against the Father or Sonne but holy Ghost But a Christian may sinne against the Spirit though in a farre lesser degree of sinne against him then by this which is so bitterly offensiue against all his graces in our hearts To know how wee must first know how and in what respect the holy Ghost may be said to dwell in a Christian or God by him And this is not in regard of substance for the whole substance of the holy Ghost which cannot bee diuided cannot bee shut vp within the body or soule of man but in respect of some particular worke or operation Now a Christian may sinne against this worke of the Spirit in him either when grace is offered and not accepted of or accepted of and not well vsed For example grace was offered to the old World by Noah and hee warned them for a hundred and twenty yeeres by preparing the Arke but they had neither eares to heare it nor hands to receiue it and so the Arke that is the time of repentance offered by it condemned them Heb. 11.7 Sodom was exhorted to repentance by iust Lot and a pleasant land yet shee reiected the Spirit that spake by these vnto her 2 Pet. 2.6
day of his trouble but a worker of his woe and of the straits that he is in and not onely armed with power against him but insulting with pride ouer him Nay what greater indignitie and heauier crosse can there come to the godly then to haue the foot of pride to come against him and the hand of wickednes to be vpon him Ps 36.11 Who more exercised then Dauid and therefore more like to endure troubles then he yet in this case his feet were almost gone his steps had well neere slipt Psal 73.2 Who more patient then Iob that mirrour or rather miracle of patience yet in this very case hee was so farre from silence one of the truest signes of patience that hee questioneth why the wicked should liue waxe old and grow in wealth Iob 21.7 Who apter to melt into teares for the daughter of Sion in affliction then weeping Ieremie yet in this point also he groweth to a degree of choller and reasoneth with God himselfe about the matter asking why the way of the wicked should prosper and they be in wealth that rebelliously transgresse Ier. 12.1 Because God is of pure eyes and cannot behold euill therefore as if he were bound to giue an account of his matters to man Habacucke cals him forth as if it were before the barre to answer him Why he lookes vpon the transgression and holds his tongue when the wicked deuoures the man that is more righteous then hee Hab. 1.13 So great an eye-sore is the greatnesse of the wicked to the consciences of the godly which infirmitie in them to call it as it is as it groweth from no other cause as it were root but that we measure them by their present estates so hath it no other remedy but to examine them by their ends in the which we shall finde as great cause of comfort for the one as we take of griefe at the other And therefore against all such discomforts and vnsetlings caused by a wrie consideration of Gods straight and iust wayes in all that hee doth who can doe nothing but that which is equall and good let vs take Dauids experience and Dauids word here I haue seene as if hee had said but I see it not now or the wicked man was strong but is not and was great but is nothing now no where saue in some strong prison or iudged to some base death for therefore hath Dauid the King set downe thus much for our learning drawne as it were out of the bosome of his owne experience that we should not be offended too much at the prosperitie of the vngodly as hee himselfe once was because howsoeuer for these outward matters he be strong and in power and which is the effect of worldly power spread and vaunt himselfe like a greene Bay which can hardly wither yet he passed away and was gone neither could he be found with seeking where yet the vpright and iust man though his present case seeme miserable his euerlasting estate is not so and his end is peace And this kinde of arguing from the experience of Gods Saints in the Scriptures must needes be of force if any to settle quiet vs in the strongest assaults of the wickeds prosperitie which is so short and miserable at last for though the wisedome of the world make experience but the Master of fooles and reason the wisest teacher yet in the right search of Gods iudgments it is of force to set Reason it selfe to Schcole and to conuince the best wisedome in Schooles of folly for it is not to be doubted but that as whatsoeuer things are writtē are written for our learning so the experience of Dauid in this place and of others in other Scriptures is set downe and registred for a direction and rule to our iudgements vpon like occasions as this was not that the iudgements of God in these our dayes are not legible by a weake eye as written in capitall letters that all may read but that they may be lesse doubted of hauing the consent and witnesse of other times And if it be true which one speaketh of other stories that nescire quid antequam natus sis gestum fuerit quid est aliud quam semper esse puerum not to know what was done before thou wast borne what is it but still to be a childe How can they who are not acquainted with the experiences of Gods children in the Bibles storie matters that were done long before their cradle but be very babes in knowledge It is but a small thing that any one can obserue and see in so short a life as we now haue whereof the one part is gone before we thinke and while wee thinke the other and therefore to enrich our obseruation it is necessary that we should be acquainted with Gods marueilous workes done before our time and written for our learning It pleaseth God sometimes to set some vpon Stages in whose persons he liuely acteth his iudgements for the instruction of an age our memory and age hath seene some and some yet it may behold at this day yet doth he it not to the end wee should content our selues with our owne experience but that wee should compare wisely together what hath bin done in our owne daies and in the times before vs. But now to the matter Dauid saith Hee saw c. Hee had not onely experience by reading what God had strangely done before his time but was an eye-witnesse of many great alterations which hapned euen in his owne time as in the storie of his owne life and in the bookes of Samuel and the Chronicles may be seene Hee himselfe saw the power and weakenesse both of Saul and Absolom Hee saw them greene as a Bay-tree and liued to see them as the greene grasse that being cut downe withereth In the 73. Psalme hee saw that which much offended him to wit the wicked farre exalted aboue the godly for their bodies he saw them lustie and strong and in no perill of death free from those troubles in their minde that others feele the plague not once touching them that consumeth others He saw how they drunke large blessings of a full cup how their eyes were swolne and stood out with fatnesse which made many weake and simple ones to follow them and how notwithstanding that their desires were enlarged as hell yet they had more then heart could wish and as he saw their prosperitie so hee beheld their destruction which came suddenly who therefore might more fitly be compared to greene grasse then to a greene Bay Iob saw the like for speaking of the wicked hee saith Their seede is established in their sight and their generation before their eyes their houses are peaceable without feare and the rod of God is not vpon them they send forth their children as sheepe and their sonnes daunce their Bull gendreth and faileth not their Cowe calueth and casteth not her calfe Iob 21.8 9 10 11. These were great