Twenty-Three Sermons, Lecture 22
The Two AND TWENTIETH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
WEE are ſtill to continue in the Argument of the Lords Supper, for our preparation againſt the next Sabbath day, when we purpoſe, God willing, to be made partakers of this Sacrament. Wee have gone over many names and titles that are given to the Sacrament of the Lords Supper, which very fitly and lively expreſſe the nature of it: ſome of which names common to the whole action, ſome to the ſeverall parts of it; we have already reckoned up five names or titles that are all common to the whole action; as namely, the Lords Supper, the Table of the Lord, the Communion of the body and blood of Chriſt, the New Teſtament in his blood, and the memoriall of Chriſts death: I might adde to theſe ſome other names, that are common alſo to the whole action, as namely, the Euchariſt, the Chriſtian Paſſeover, a Love-feaſt, and ſuch like; for ſuch names and titles are applyed to this Sacrament by many of the Ancients, and approved by ſome later Divines; and that not unaptly, nor without ſome probable warrant out of Gods word: But yet becauſe I doe not finde in the Scripture that any of theſe names or titles are expreſly and directly affirmed of this Sacrament, I will paſſe them by; and now proceed to the ſecond ſort of names, that are more proper to the ſeverall parts of this Sacrament: For whereas the Sacrament of the Lords Supper conſiſts of two parts, the bread and the cup; the Scripture by the Figure Synecdoche, putting a part for the whole, doth ſometime comprehēd this whole Sacrament under the name of bread, and ſometime under the name of the cup: I will give you an inſtance in both: And firſt to begin with the bread; looke into Act. 2.42. and there you ſhall finde this Sacrament called the breaking of bread; and that is the Scripture that God willing we will treat upon for this argument. Acts 2.42. And they continued in the Apoſtles doctrine, and fellowſhip, and breaking of bread, and prayers. All the contents of this verſe doe in ſome ſort concerne the matter of the Lords Supper; for not onelyonly the breaking of bread, but the Apoſtles doctrine, and fellowſhip, and prayers, are matters of neceſſary uſe, in and for the right receiving of this Sacrament; and therefore let us take this verſe wholly as it lyes before us. This verſe and the next immediately going before, ſet forth the gracious and happy ſucceſſe of that excellent Sermon that Peter made, after the ſending downe of the viſible gifts of the Holy Ghoſt on him and the reſt of the Apoſtles: The ſending downe of the gifts of the Holy Ghoſt is ſhewed in the 1.2. and 3. verſes: the power and effect of them is ſhewed partly in all the Apoſtles, all being filled with the Holy Ghoſt, verſe 4. to 13. ſpecially in Peter, who made a pithy, piercing, and powerfull Sermon on that occaſion, verſe 14. to 40. The ſucceſſe of which Sermon is partly touched verſe 37. where it is ſaid, that they that heard it were pricked in their hearts, and ſaid unto Peter and the reſt of the Apoſtles, Men and brethren, what ſhall we doe? and it is more enlarged in many particulars from the 43. verſe to the end of the Chapter. But the ſumme of all is briefly compriſed in this verſe and the next going before: in the verſe before it is ſhewed how the Church was thereby encreaſed: in this verſe it is ſhewed how that they being encreaſed were afterward employed: their encreaſe is there called their adding to the Church: for though Church be not expreſt in the originall, yet it is to be underſtood; as in the 47. verſe, and the Lord added to the Church, &c. their encreaſe is their adding to the Church: here is their encreaſe; And this is ſet forth partly by their number; partly by the meanes of their adding. Their number, three thouſand ſoules; a plentifull harveſt of ſo little ſeed; three thouſand ſoules at one Sermon! The barrenneſſe of our times is ſuch as we may make three thouſand Sermons, and haply not winne three ſoules; but the fruitfulneſſe of thoſe times were ſuch, that Peter at one Sermon did winne three thouſand ſoules: this was the glory, and prime and firſt fruits of the viſible gifts of the Holy Ghoſt. The meanes whereby they were gathered to the Church, and admitted to bee of the Church, are ſet downe in theſe words, and they that gladly received his word; there is the means of their gathering: and were baptized; there is the meanes of their admiſſion: Peter he preached, and many heard him, and ſo many as gladly received the word were baptized, and thus they were added to the Church: now being thus encreaſt, in this verſe it is ſhewed how they were afterward imployed; they continued in the Apoſtles doctrine, &c. they went on as they beganne; they beganne religiouſly, and they went on religiouſly: they had the Apoſtles doctrine, and were called by it; and they continued in the Apoſtles doctrine, &. The reach of the Holy Ghoſt here is this, to commend to us the religious practice of religious profeſſors; and ſo to ſet before us the right forme of a true viſible Church, and he ſets it downe in theſe few words moſt pithily and moſt plainly, that this example of this primitive Church might be a preſident and direction to all ſucceeding Churches to continue to the worlds end.
The parts of the verſe are two; firſt, the duties they did performe; ſecondly, their cariage in performance of them. The duties are in number foure; Apoſtles doctrine, fellowſhip, breaking of bread, and prayer: Theſe duties though they be in number but foure, yet they are of that nature as whereunto we may reduce all other Chriſtian duties whatſoever; ſo that when it is ſaid here, that they performed theſe foure, it is intended that they were carefull alſo of all other duties belonging to their profeſſion; but in theſe they laboured eſpecially, as thoſe that were the chiefe and heads of all the reſt.
Firſt, the Apoſtles doctrine, that is, the word of God, and doctrine of ſalvation that the Apoſtle preached unto them; Indeed it is the doctrine of Ieſus Chriſt himſelfe: Yet it is called the Apoſtles, becauſe they were the meſſengers and miniſters of it: no other teachers would they acknowledge but the Apoſtles onelyonly; nor receive no other doctrine but that which they taught them. They had not the whole doctrine of the Apoſtles as yet revealed to them, for moſt of them were but newly converted; how could they continue in it then? The meaning is, that that which they had learned, every one more or leſſe did faithfully continue, and remaine ſtedfaſt in.
Second duty is fellowſhip: the word in the original ſignifies communion, for which cauſe ſome underſtand it of the Lords Supper; but yet becauſe, firſt, the word is never ſo uſed elſewhere in Scripture without addition, (with addition it is, as in 1 Cor. 10.16. the communion of the blood of Chriſt, &c.) and ſecondly, becauſe the Lords Supper is ſignificantly expreſt in the next words, breaking of bread: therefore I rather underſtand it according to our tranſlation, fellowſhip; that is mutuall communion and participation in all duties and offices of Chriſtian love and concord one toward another; whereof three particulars are ſpecified in the verſes following, verſe 44, 45, and 46, they had all things (that is, all worldly goods) common: thoſe that had any, communicating freely to the uſe of thoſe that had none; here was Chriſtian fellowſhip indeed, they laid all their goods and poſſeſſions together, and made a common ſtocke for the maintenance of the whole Church; and ſecondly, verſ. 36. they continued together daily with one accord in the Temple; here is Chriſtian fellowſhip, to conſent and joyne all together as one man in Gods worſhip: thirdly, and breaking bread at home; here is Chriſtian fellowſhip, not onelyonly in Gods Temple, but even at their own private houſes; not only at the Lords Table, but at their owne ordinary meales, they met lovingly together, and dranke together, and were Chriſtianly merry together; for ſo are the words, with gladneſſe of heart.
Thirdly, breaking of bread: the phraſe doth ſometime, and indeed moſt properly, ſignifie the receiving of their naturall and daily food; as in Luke 24.35. compared with verſe 30; and there is good reaſon for that phraſe, becauſe bread is the ſtaffe of our life, and the chiefe of all our food; therefore all our food is uſually and fitly comprehended under the name of bread, and breaking of bread; a matter ſpecially in uſe among the Iewes, for they made their bread into Cakes of thinne Loaves, and ſo they might, and ordinarily did breake them with their hands, they were not ſo thick or tough that they needed any knives to cut them; and from this their ordinary practice is the phraſe borrowed, and applyed to the receiuing of their ſpirituall food in the Lords Supper, and that very fitly and ſignificantly, there being a breaking of bread after a ſpeciall manner: The bread there broken is a ſpeciall bread, that is to ſay, ſeparate for a ſpeciall uſe, and a ſpeciall breaking of bread, being a lively and teaching ſigne of the breaking of Chriſts body, and ſo it is called too, Act. 20.7. And the firſt day of the weeke the Diſciples being come together for to breake bread, Paul preached unto them; where it is meant of the Sacrament of the Lords Supper: and that it is ſo meant here, it appeares to be cleare, becauſe of the other religious duties that it is ſorted withall, for they would not put in the receiving of their naturall food amongſt theſe things: and againe, that is put in afterward in 46. verſ. and hee calls it their breaking of bread at home in oppoſition to this. Neither yet is it to be underſtood, that becauſe one part of the Sacrament is here onelyonly named, that is, breaking of bread; that therefore they were denyed the other, that is, drinking the wine, as the Papiſts would beare us in hand, but a part is put for the whole; the naming of one part in right reaſon, certainly preſuppoſing they had the other; as we ſee in 46 verſ. in the receiving of their naturall food, onelyonly bread, no drinke is named; and ſo it will follow by the Papſits rule, that they had no drinke at home neither; a groſſe inference; but if it bee ingenuouſly and underſtandingly conſidered, wee cannot but conceive the drinke too, and that the naming of the one doth certainly preſuppoſe the other too: ſpecially being things ſo uſually and naturally joyned together; ſo it is likewiſe in the ſacrament, the naming of the bread doth certainly preſuppoſe the wine.
Fourthly, prayers which is ſpecially to bee underſtood of publike prayers; no doubt but everie one had their private devotions and prayers, for many of their owne private and particular neceſſities, and no doubt but they were frequent in them too; but yet the other three being publique and common duties, this is to be preſumed to be ſo too, and indeed it is the ſpeciall reach of the Euangeliſt here, to ſhew their care in publike and common exerciſes; here are the duties which they did performe, which is the firſt part of the verſe.
The ſecond part is their cariage in the performance of theſe duties, they continued in them: our tranſlation comes farre ſhort of the force of the Originall, for that ſignifies not onelyonly that they continued in them, (though that bee a great commendation) but that they continued in them with much diligence, and with ſtrong patience; they did not (as many of us doe) intermit them at their owne pleaſures, and uſe them as their owne caſe of worldly buſineſſe would give them leave; but they continued with much diligēce, al other things laid by to give way to theſe exerciſes, in their ſeaſon. Nor yet were they diſmayed with the ſcoffes and reproaches of the world, nor with the oppoſition of Sathan, (as no doubt they had verie many) but ſtrongly and patiently went through them all, and ſtill continued their godly courſes: This is the fulneſſe of their cōmendation; the duties themſelves are excellent duties, and their carriage in them is as excellent. Good exerciſes ſleightly performed are not praiſe-worthy, no not amongſt men; but ſuch excellent duties as theſe, The Apoſtles doctrine, &c. ſo excellently carried as they are here, continuing in them, theſe have praiſe, and that of God. Lay al theſe together, and ſee what a comfortable ſpectacle here is in theſe Chriſtians to a religious beholder: They had the Apoſtles doctrine, there is their faith and knowledge; They had fellowſhip amongſt them, there is their love and obedience; They had breaking of bread, there is their remembrance of the death of Chriſt; They had prayers, there is their zeale and devotion; and they continued in all theſe, here is their conſtancy and perſeverance. Firſt, they had the Apoſtles Doctrine, that is the ground and ſubſtance of their religion. Secondly, Fellowſhip, that is the fruit and life of their religion. Thirdly, Breaking of bread, that is the ſeale and bond of their religion. Fourthly, Prayers, that is the ſinews and ſtrength of their religion. And laſtly, They continued in all theſe, that is the grace and beauty of their religion. It being the reach of the Holy Ghoſt to ſet before us (as I ſhewed before) the right forme of a true viſible Church in theſe profeſſors: We may ſee here what a glorious forme of a true viſible Church is here preſented unto us. So much of the reach of the Holy Ghoſt, and of the parts and meaning of theſe words.
Now we will proceed to the obſervations, and the firſt is from the reach of the place: And firſt, in that the Holy Ghoſt doth here ſet forth theſe religious Profeſſors unto us by their practice of religious duties; hence the obſervation is this, namely, that it is or muſt bee the practice of all true Profeſſors of religion to be daily converſant in the exerciſes of religion, both in the duties of the firſt and ſecond Table, piety towards God, & love towards men; both theſe are here ſpecified; The Apoſtles Doctrine, breaking of bread, and prayer, and their continuance therein are duties of the firſt Table; Fellowſhip or Chriſtian love, and continuance therein, are duties of the ſecond Table. The whole tenure of the Booke of GOD, both in the old and new Teſtament tends directly to the proofe of this Doctrine. I will cull out ſome few, and firſt I will give you a place or two for the generall; of all duties together, both of the firſt and ſecond Table; and then I will come to the particulars.
Firſt, for the generall: Matth. 28.19, 20. Goe therefore, and teach all Nations, baptizing them in the name of the Father, the Sonne, and the Holy Ghoſt; teaching them to obſerve all things whatſoever I have commanded you, &c. In the 19. verſe there is their commiſſion to plant Churches throughout the world; and how muſt they plant them? by teaching and baptizing; and how are theſe Churches to cary themſelves after they are thus planted? verſe 20. they muſt obſerve and doe all thoſe things that the Lord Ieſus commanded his Apoſtles: now Chriſt Ieſus he is a perfect Lawgiver, an exact Teacher; inſtructing his Apoſtles no doubt in all duties both of the firſt and ſecond Table; and therefore all that profeſſe to be of the Church, muſt bee daily converſant in the practice of all good duties, both towards God, and toward men: Tit. 2.11, 12. The grace of God that bringeth ſalvation to all men hath appeared; and teacheth us that wee ſhould deny ungodlineſſe and worldly luſts, and that wee ſhould live ſoberly, and righteouſly, and godly in this preſent world: The ſaving grace of God is here compared to a Schoole-maſter or Teacher, and conſequently profeſſors thereof to Schollers: now what is the leſſon that this Maſter teacheth to all theſe Schollers? To deny ungodlineſſe and worldly luſts, and to live ſoberly, and righteouſly, and godly: that is, to abſtaine from every ſinne, and to doe every good duty to God, and men, and our ſelves, all the duties both of the firſt and ſecond Table. Philip. 4.8, 9. Furthermore brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things pertaine to love, whatſoever things are of good report, if there bee any vertue or any praiſe, thinke on theſe things; which yee have both learned, and received, and heard, and ſeene in me, theſe things do, and the God of peace ſhall be with you. Theſe Philippians were much furthered in the profeſſion of the Goſpell by Pauls miniſtery; many heavenly leſſons had they received from him by word, writing, and example; and this is the laſt of all his exhortations in this Epiſtle, as containing the ſumme of all the reſt; and here he reckons up all ſorts of good duties; Whatſoever things are true, &c. and he preſſeth his exhortation with a ſerious obteſtation, If there be any vertue, or if there be any praiſe, thinke on theſe things: as if hee ſhould ſay, You profeſſe the things that are true, thinke on the things that are true, and doe them, and the God of peace ſhall be with you: you profeſſe the things that be honeſt; think on the things that be honeſt, and doe them, and the God of peace ſhall be with you: you profeſſe the things that are juſt; thinke on the things that are juſt, and doe them, and the God of peace ſhall be with you: you profeſſe the things that are pure; thinke on theſe things, and doe them, and the God of peace ſhall bee with you: you profeſſe love; thinke on love, and practiſe love, and the God of peace ſhall be with you: you profeſs things of good report; think on them, and doe them, and the God of peace ſhall be with you: if ever you looke for peace with God, ſee that you think on, & do the good things that you profeſſe: ye profeſſe religiouſly; thinke and doe religiouſly, and certainly the God of peace will be with you. Here is a moſt ſerious exhortation as any is in the Booke of God: that is for the generall. Now for the ſeverall duties of the firſt and ſecond table: and firſt of the firſt table; in the 1 Theſſ. 5.16. to 21. Rejoyce evermore; pray continually; In all things give thankes; quench not the ſpirit; deſpiſe not prophecying. Ioy in God; prayer; thankes; cheriſhing the ſpirit and good motions; embracing the Word that Gods Prophets and Miniſters bring unto us: theſe and ſuch like, are duties of the firſt Table which wee muſt be exerciſed in.
And ſo for the ſecond table, Tit. 3.8. this is a true ſaying, and theſe things I will that thou ſhouldſt affirme, that they which have beleeved in God, might bee carefull to ſhew forth good workes: as many as beleeve, as many as profeſſe the faith of Chriſt Ieſus, muſt be carefull to ſhew forth all good duties that are profitable to men; which ſpecially are thoſe of the ſecond Table: if we take a view of all true profeſſors that are approved in Scripture; we ſhall find them all wel experienced in the practice of the duties of both tables: it is true they had their failings, but yet this was the ordinary bent of all their courſes.
The reaſons why we muſt doe thus? there are many reaſons.
The firſt reaſon is this: becauſe the practice of theſe duties is the grace of our profeſſion: the grace of all morall vertues conſiſts in the actions of vertue; and the grace of every trade conſiſts not ſo much in the knowledge of the trade, as in the well managing of that trade: our Chriſtian profeſſion is a vertue and a trade: a ſpirituall vertue and a heavenly trade, therefore the grace of it ſtands in our well managing of it, by the practice of all religious duties; godly cariage in ſervants, the meaneſt that profeſſe religion, and conſequently in all, doth adorne and beautiſie and grace the doctrine of God our Saviour, Tit. 2.10. not that wee can adde any grace to religion in it ſelfe; no, in it ſelfe, and of it ſelfe it is moſt gracious; ſo that it need not, nor cannot, receive any grace from our doing; but that thereby we grace it before men, our friends that like us the better for it; and our enemies that are put to ſhame and ſilence by it; yea and oft-times are forced to ſpeake well of our Religion for our practice; and we alſo procure a more reverent eſtimation of our profeſſion generally in the world: When we take this holy profeſſion upon us, it graceth us; and when we praſtice hereby anſwerable to this holy profeſſion, we grace it; therefore this wee muſt doe.
Secondly, this is the life of our faith: it can live no longer then it is exerciſed in good duties; as Rachel, Gen. 39.1. ſaid to Iacob, Give me children or elſe I dye: ſo likewiſe ſaith faith to the ſoule of a Chriſtian, give me children, let mee bring forth fruits of piety towards God, and charity towards man; elſe I dye and have no life in me. The Apoſtle ſaith as much, Iames 2.26. Faith without works it dead: and Revel. 3.1. God tells the Church of Sardis, That ſhe had a name to live, but was dead; becauſe her practice was not anſwerable to her profeſſion, verſ. 2. her faith and religion was readie to die; how ſo? I have not found thy workes perfect before God; there was a great failing in the practice of Religion; when good exerciſes dye amongſt us, ſaith dies amongſt us; when they decay within us, faith decayes, it lyes a bleeding: but when they are well practiſed, that ſaith worketh by love, that is, both to God and man, then our faith lives and thrives within us: therefore we muſt practiſe good duties both to God and men, elſe faith cannot live within us.
Thirdly, it is the end of our calling: 1 Theſſ. 4.7. For God hath not called us unto uncleanneſſe, but unto holineſſe; that is, to the practiſe of holy and religious duties: when a man is called of purpoſe to doe a worke, ſhall hee come, and not doe that which he is called to, and come for, this were a ſhamefull and a ſenſleſſe thing: either let him not come when he is called, or when he is come, let him doe that which hee is called unto. The maine matter that Chriſtians are called unto is holineſſe, therefore if wee doe not practiſe holy and religious duties, wee goe quite beſide the marke, and to the profeſſion we aime at.
Fourthly, it is one maine condition that is intended on our part, when wee are firſt admitted to the profeſſion of Chriſtianitie; it is ſo required by God, 2 Tim. 2.19. The Lord knoweth who are his, and let every one that calleth on the name of Chriſt depart from iniquity: And it is ſo undertaken by us in baptiſme, that we will renounce the world, the fleſh, and the Devill, and become dutifull Children unto God in the practiſe of all holy duties which he requires: This then being our condition in Chriſtianity, therefore we muſt practiſe it or elſe we ſhall never come to heaven.
Laſtly, God ſcornes and hates all Profeſſors of his name, that will not obey his will, hee utterly renounceth them and their profeſſion to be none of his; ſo he doth here in this world, and ſo he will doe hereafter: ſo hee doth here, as wee may ſee, Pſal. 50.16. But unto the wicked ſaith God, what haſt thou to doe, to declare mine ordinances, that thou ſhouldeſt take my covenant in thy mouth? Lay this to heart, and ſee if God ſay not thus to every one of us here preſent. What haſt thou to doe to come into my houſe, and to profeſſe my name, ſeeing thou wilt not obey my will, but hateſt to be reformed? And ſo he will ſcorne and deny them hereafter, Matth. 7.23. Then will I profeſſe to them, I never knew you, depart from me, you that worke iniquity; though they profeſſe never ſo much, yet if their practice bee not anſwerable, God will ſcorne and hate and renounce them here, and ſo he will doe hereafter.
The Vſes are theſe: Firſt, this ſerves for matter of reproofe, of divers ſorts, indeed of all ſorts: For who is there here among us, yea what profeſſor living upon the earth, that is not rightly taxed and reproved for the breach of this doctrine? what profeſſing man or woman in the world, can ſay, My heart is cleane in this kinde? Every one is faulty, ſome more, ſome leſſe: let our owne courſes be our owne accuſers: The whole Land profeſſeth Gods Religion, as being a nationall Church; but how few be there in the whole land, that are daily converſant in the exerciſes of Religion? either they doe not performe them at all, or elſe if they doe them, yet they doe not make conſcience of them; but they doe them overly, and for faſhion: at leaſt, they doe not make it their daily and continuall practice; but onelyonly now and then when they liſt themſelves: Who is zealous for the Lord of Hoſts? Who ſtands up to maintaine the cauſe of the common good? but every man is for his owne good: nay, who is it that is ſincerely earneſt for the ſaving of his own ſoule? We know that the word of God is ſcarce in many places, in all places it is little ſet by; Chriſtian fellowſhip is baniſht from amongſt us; the Sacraments much abuſed; publike prayers condemned of ſome, contemned of others; and by ſome turned into meere babling: The field of this land hath beene plentifully ſowne with the ſeed of Gods word, but where are the fruits? Thiſtles, and thornes, and weeds, great ſtore; ſinnes and corruptions, and oathes, without number: ignorance, prophaneneſſe, oathes, blaſphemies, oppreſſions, deceit, and all manner of evill reignes and rules amongſt us; but good fruits are verie few, or none at all: every one of you knows this to be too true; & if you were asked in your conſciences, you would acknowledge and ſay as much your ſelves. Then marvell not, beloved, that the Lord is incenſt with anger againſt this Land; marvell not that ſo many judgments are inflicted on us; marvell not that ſuch great floods of waters doe now make havocke of the commodities of the earth, the corne and the graſſe; marvell not at this; but rather marvel that the Lord ſhews not forth his wrath upon us to the utmoſt, and that he that hath moſt juſtly drowned our graſſe and corn with floods of waters, hath not alſo poured forth the floods of his everlaſting wrath, and drowned us ſoules and bodies in hell. There is juſt cauſe for all this; for the Lord hath made choice of this Land as his owne Vineyard, as it is in Eſay 5. and hath planted it with the beſt plants, and hath digged it, &c. and looked for grapes, that is, godly and religious duties; but we have brought forth wilde grapes, ſinnes and rebellions, and abominations of all ſorts; but no pleaſing fruits unto God. To come nearer; this City profeſſeth as well as any City in the world, I may ſafely ſpeake it; none profeſſeth a more holy and ſound Religion, nor would ſeeme to be more forward in it; but where is the life and practice of Religion? Is it in our Churches? there indeed it ſhould bee; but is it there? wee tender indeed oft-times our bodies there, when our mindes are abroad on the world, or here ſet upon ſome preſent vanity. Is it then in our houſes? the hard dealing of maſters to their ſervants; the nice education of children in wantonneſſe and idleneſſe, without Gods feare, and without any ordinary calling, too too common through this whole City, and the children of our greateſt Citizens rue it daily; and our neglect of private catechizing and prayer, witneſſeth againſt us, that it is not in our houſes: If it bee not in Gods houſe, nor in our owne houſes, is it then in our ſhops and ware-houſes; indeed there it is moſt needfull, but there it is leaſt uſed. Lying, and ſwearing, and deceiving, and over-reaching is there more gainfull to us, and therefore are the more practiſed. Is it then in the ſtreets? no, they are very ſtages of naughtineſs and vanity. A thouſand baites are there to allure our eyes and eares to ſome evill or other, not one to goodneſſe: religious practices dare not ſhew their heads in our ſtreets. If we looke into the City it is bad, if into the Suburbs it is worſe; if we look into our ſelves, or wives, or our children, or our dyet, ſpecially into our apparell; all theſe teſtifie againſt us, that we practiſe nothing leſſe than the Religion wee profeſſe.
I ſaid before, no City in the world goes farther in profeſſion than this City; I ſay now, No profeſſing Citie in the world is of leſſe or worſe practice than this is: profeſſing Cities, ſaid I? nay, thoſe that never profeſt Religion, Sodome and Gomorrah, we may compare with them; the pride, and fulneſſe of bread, and idleneſſe, and abominable filthineſſe, and uncleanneſſe of this City, cryes out in every corner for fire and brimſtone to be poured downe from heaven upon us.
To come nearer to our ſelves; looke into our owne Pariſh and Congregation; I cannot but grieve, and am aſhamed, that by my weake labours, and the labours of ſo many my good Brethren and aſſiſtants, ſo long continued in this place, ſo few are brought to be duly converſant in religious duties: One is given to the world, another to his pleaſure, another to drinking, another to pettiſhneſſe, another envies at his brothers proſperity, another is ſelfe-willed, another is a ſwearer, another a prophaner of the Sabbath, another thinkes much of an houre or two ſpent in Gods ſervice on the Lords day: all of us profeſſe Religion, yet this is our irreligious practice: ſome of you happely make ſome conſcience of the duties of the firſt Table, hearing, praying, and ſome other parts of Gods worſhip; but are not ſo conſcionable of the ſecond Table; either you neglect your ordinary calling, or are unjuſt in your dealing; an exception too common and too juſt againſt many great profeſſors. On the other ſide, ſome are carefull of the duties of the ſecond Table, they are juſt in their dealing, and will wrong no man wittingly; and ſo thinke that is Religion enough to be ſaved by. Oh my brethren, you are deceived on both ſides; it is true that both theſe kinde of duties be good, but ſo as they be both practiſed together, 1 John 3.23. This is Gods commandement, that we beleeve in his Sonne, and love one another: where all the duties of the firſt Table are commanded under the name of faith, and the ſecond under the name of love; God commands both, and we muſt practiſe both: Thou that art carefull in the duties of Gods worſhip, if thou be not withall carefull in good duties towards thy ſelfe and men, thy faith ſhall never ſave thee: On the other ſide, thou that art carefull of good duties towards thy ſelfe and men, if thou be not withall carefull of the duties that belong to God, thy love ſhall never ſave thee.
Second Vſe: It ſerves for tryall, it will bring every one of us to the true touchſtone, whereby we may prove our profeſſion to bee ſound and good, we all profeſſe Gods holy religion, if our hearts and lives be able to ſpeake for us, that wee be duely converſant in the practice of holy and religious duties, we may boldly conclude, that we are true and ſound profeſſors: but if our practice be naught, this our profeſſion is nothing worth to us; our Saviour himſelfe ſets the matter before us in thoſe very termes, Matth. 7.24.28. If we heare Gods Word and doe it, we build upon a rocke, and whatſoever comes we ſhall ſurely be ſaved; but if we heare, and doe not, we build but upon the ſand, we are fooliſh builders, wee and our building ſhall fall, and our fall ſhall be great, even downe to hell. And the like touchſtone doth the Apoſtle bring us to, Epheſ. 4.21. to 24. Many learne Chriſt, but none learne Chriſt as the truth is in Ieſus, that is to ſay, none are indued with any ſaving knowledge of Chriſt, but thoſe that have put off the old man, and put on the new, that is to ſay, thoſe that practice Chriſt Ieſus, as wel as profeſſe him.
Laſt uſe is for exhortation; let us therefore be as we ſeem to be, let us doe as we ſay, let us practiſe as we profeſſe; if ye know theſe things ſaith our Saviour, oh bleſſed are you if you doe them: If you live in the ſpirit ſaith the Apoſtle, then let us walke in the ſpirit. The good things we know and profeſſe let us meditate upon them, and doe them, and the God of peace ſhall be with us, with us here, and with us hereafter.
The end of the two and twentieth Lecture.