An exposition of the Creed: or, An explanation of the articles of our Christian faith. Delivered in many afternoone sermons, by that reverend and worthy divine, Master Iohn Smith, late preacher of the Word at Clavering in Essex, and sometime fellow of Saint Iohns Colledge in Oxford. Now published for the benefit and behoofe of all good Christians, together with an exact table of all the chiefest doctrines and vses throughout the whole booke

SERMON XXXIII.

LVKE 24. 13.

And behold, two of them went that same day to a Village called Emmaus, which was from Ierusalem a∣bout threescore furlongs.

TWelve severall times Christ did manifest himselfe af∣ter his resurrection, five whereof were in one day. The first was to Marie Magdalen: The second, To the women comming from the grave. Of these two wee have spoken, and are come to the third, to these two Disciples going to Emmaus; In which manifestation there are diverse things to be considered:

First, what disposition Christ did finde them in, laid downe in two circumstances.

First, That they went to a Towne called Emmaus, that was about threescore furlongs off Ierusalem: They did not attend the grave and seeke for Christ (as Marie did) but they were going away from him and from Ierusalem, as men cleane out of heart. Here we are to consider the kindnesse and good∣nesse of Christ, that he did not onely manifest himselfe to them that sought him and did attend the grave, but to them also that did go away from him; so wee see the disciples were in another condition, they heard a brute of Christs rising, yet they were not wise to nourish this same sparke, but they were as men out of hope, and yet Christ goes after them and leaves them not, till hee had brought them home to the companie of beleevers. So here is the goodnesse and kindnesse of Christ not onely to manifest him∣selfe to those that seeke him and attend upon good meanes, but also to those that goe away, and have not a thought of him: so we see Iohn 7. the woman of Samaria, that came to draw water, shee had not a thought of Christ, and yet he did manifest himselfe unto her: and Luke 2. 8. the Sheep∣heards were tending their flockes by night, they had not a thought of Christs comming; but the Angels came unto them, and told them that Christ was borne, when they looked not for it: so also Matth. 8. when Mat∣thew was about his bagges and his money matters, he had not a thought of Christ, yet then he called him: Here wee may see it is Gods mercie to pre∣vent us with his love, when wee have not a thought of him, but are busie

about our profits and pleasures, then he seekes us and brings us home un∣to himselfe, even when we are going from him: as (in the comparison I shewed you a little before) though a man turne his backe upon the Sunne, and goe away from it, yet the Sunne followes him with his heat, light, and beames, so when we are going away from Christ, he followes us with his kindnesse, and followes us with his goodnesse and mercie: so Christ did manifest himselfe to these two Disciples when they were going from him, therefore let us thinke of the kindnesse and goodnesse of Christ. E∣say 55. saith the Lord, I was found of them that sought me not: It is a great mercy of God, that he will be found of them that seeke him, but a greater mercy that when men goe away from him and have not a thought of him, then he to seeke after them.

The second circumstance is, that although they were going from Christ and from Ierusalem, yet they were talking of him by the way, there was some sparkes and seeds of goodnesse left. Now this Towne they went to was not a Towne of Religion, though a Countrie Towne, and it is very like that they went about country businesse, yet as they went by the way they talked of Christ: 〈◊〉〈◊〉 must teach us what manner of talke a Christian must have, though 〈…〉〈…〉 worldly businesse, going to a Faire, or to a Market or any other journey. We read 2 Kings 2. 11. when Elias and Elisha went together, they went walking and talking till a firie Chariot came and parted them, tooke away Elias and left Elisha on his calling. And what were they talking of? not of money matters but of immortalitie and of Heavenly things: so in the Acts, when the Eunuch was on his way riding in his Chariot, and had no body to talke with, hee puls out his Bible, and would have God to talke with him: and to this end Deuter. 6. 7. wee have a Commandement from God to speake of his Word, When wee rise, when we lie downe, when we goe by the way, and when we be at our meate. Thus Psal. 37. 30. David saith, The mouth of the righteous will speake of wisedome, and his talke will be of judgement; and he gives a reason of it, because the Law of God is in his heart: so a righteous mans mouth will speake of good things, hee will be talking of Religion. If a man have a Spring in his ground hee can hardly hold it but it breakes foorth into other grounds: in like manner if there be a spring of grace and of goodnesse in a mans heart, he cannot hold it, but it will breake foorth and flow out to others: therefore, when men goe up and downe and never speake of the Word, it shewes there is not a Spring of grace in them. It is a good thing for a Christian to talke of Christ, and of the worke of Redemption, and of the great things that God hath prepared for them, even when they are about their worldly businesse and labors; and if it be a good thing to speake of Christ and of the Word when we be about our labors and businesse, then it is much better to talke of the Word when we come from a Sermon, and from hearing the Word preached on the Sabbath day, or at other times. Nehem. 8. 1••. It is said, The people rejoyced that they had heard the law read unto them, and that they did understand the sense of it: so when wee heare the Word of God prea∣ched, we should goe away rejoycing that we have heard it, and understood the sense of it. Luk. 2. 44. When they returned from Ierusalem from the feast,

they went in Troopes, and a great company together, the reason was, be∣cause they might speake of the good things that they had heard: so it is a Christians dutie to goe in companies together, to conferre of the good things they have heard. We see when men come from the Sea, they will speake of the Sea, or from the Warre, they will speake of the Warre; or from the Market, they will talke of the Market: and if men have beene at their worke, they will talke of their worke; but many times wee goe to a Sermon, and speake not a word of that: the Marriner may speake of the Sea, the Souldier of his Warre, the Husbandman of his Markets; but it is a pittifull thing that Christians will not speake of the good things they have heard out of the Word of God: There be three causes why men doe not speake of it.

The first, a prophane contempt of God and goodnesse, because they desire to have as little to doe with him as may be: as the divels, Matth. 8. 29. cryed out and said, What have wee to doe with thee Iesus thou Sonne of God? so they say, What have we to doe with God and goodnesse? and as in Iob 21. 15. the wicked said, who is the Almightie that we should serve him? and what pro∣fit should we have if we should pray to him?

The second is, want of caution; that 〈…〉〈…〉 watchfull over their wayes, but suffer a great deale of idle speech to come from them, as the waste water of a conduit; for many men doe not consider that they shall answere for every idle word, not onely for the bad words, but for the idle also that tend to no good end. Wee see in a conduit, there is not onely a pipe to let out the water, but a cocke also to hold it in; so we must have a cocke, as it were, to keepe in our speeches; therefore as David praieth, Psal. 141. 3. Lord, set a watch before the doore of my lips: so we must goe to God, and pray him to set a watch before the doore of our lips.

The third is, want of love to our brethren: because wee doe not love them, therefore wee doe not speake of good things to them; for if wee did love them, then wee would be ready to impart the good things that God hath made knowne to us.

The second generall point is, how he did manifest himselfe unto them: and that was first when they were talking of Christ by the way, then hee came and did joyne himselfe unto them: Here wee see the blessing of God up∣on good talke; let men talke of Christ when they be going on their way, and when they be at their labours, when they be journeying, and they shall finde the blessing of God upon their speeches; therefore, wouldest thou have Christ present at thy table, and at thy labors, and as thou goest by the way, then speake of him, for there is such a drawing power in good speech, as it will draw Christ to thee; and let us speake of him and of Re∣ligion, and then we shall finde the blessing of God upon us, but as long as there is filthy speech and cursing amongst us, Christ will not come to us, but that will drive him away from us.

Secondly, in the manner we may observe, that Christ did manifest him∣selfe and they did not know of it; their eyes were held that they did not see him: so Christ doth manifest himselfe in his word and in the Sacraments, and talkes with us from day to day, and yet there is not one of twenty that

knowes it: the Israelites had a presence of God in the midst of them, yet they asked if there were a presence of God amongst them; so there is a presence of God amongst us, and yet there is such a veile of igno∣rance before our eyes that we cannot see Christ; and therefore we must pray as David prayes, Lord, open mine eyes that I may see the wonders of thy Law. The Church saith, Cant. 3. It is the voyce of my welbeloved; so the people of God know the voyce of Christ howsoever the world doth not know it.

I, but what 〈◊〉〈◊〉 reason they did not know Christ? It is said, their eyes were held; so the fault was not in Christ, but in their eyes: now the Papists take occasion at these words and such like places of Scripture to uphold their transubstantiation, that seeing Christ can transforme him∣selfe to any shape or any likenesse, then why may he not bee without a forme in the bread and wine?

To this I answer,

• 1 There is a fault in the consequent.
• 2 In the ground:

First, In the conseque•••• fo•• ••••ppose that it should be granted that Christ could change himselfe into any forme, yet hee could not bee without a forme; as waxe may bee changed into any one forme, and yet it cannot be without a forme, it is waxe still; so though we grant that Christ can change himselfe into any yet he cannot be without a forme, he is a man still. And as there is a fault in the Consequent; so there is likewise in the Ground; for Christ did not change himselfe, but their eyes were held that they could not know him. Now the reasons why their eyes were held are two:

First, That they might bee grounded on the Scriptures, and not on the bodily presence of Christ; which may teach us, that it is a more comfortable thing to have our faith founded on the Scriptures, than on Christs bodi∣ly presence. It may be many an one thinks if he might have a visible pre∣sence of Christ hee should have comfort; O but it is a better thing to have our faith founded on the Scriptures.

Secondly, to teach them, that properly to discerne naturall objects is the power of God: if our eyes be shut we cannot see, if our eares bee stopped we cannot heare, till God be pleased to open them: so that wee are not able to discerne betweene one man and another, but by the power of God: now if wee cannot discerne of any thing here but it must bee of God, much more we cannot discerne the way to heaven but it must bee of God.

Thirdly, it is said, that Christ came and did joyne himselfe with them, and demanded what manner of speech they had: so if Christ were present hee would demand what manner of speech, and what manner of communi∣cation ye have; what, doe you talke of Christ? doe you talke of Reli∣gion, or of the word? If yee talke of Christ and of Religion and of ••oly things, then I have a blessing for you, but if yee talke of the world, of money matters onely, I have no blessing for you: which may teach us, that if Christ should come amongst us, as he did to the Disciples, he

would looke after our discourse what it is of. Many a man thinkes hee may speake what hee will, and what hee list himselfe, O but if Christ were present hee would demand what speech they had: wee see in the time of a publike judgement, Ier. 8. The Lord hearkned and heard, so now he comes to our houses, and heares what passeth betweene the wife and the husband, and what they speake in their houses and at their labours, and as they travell by the way.

Now Christ doth not demand of them what they said, because hee was ignorant of it, for he knew what they said; but he had another end in it: as Gen. 3. when the Lord demanded of Adam what hee had done? it was not that he was ignorant of it, for he knew well enough what he had done; but by this meanes hee cals him to the consideration of his fault: and so Gen. 4. when the Lord asked Caine, where is thy brother Abel? it was not that he was ignorant of it: so in this demand, it was not that Christ was ignorant, but it was to nourish and to continue their good communication; for when a stranger comes if men be talking of good things they will bee silent; therefore Christ asketh this question to set their good talke on foot againe. Hence wee must take heed wee doe quench good speeches, but labour to nourish them; as we see Act. 28. The Barbarians kindled a fire and Paul gathered stickes to nourish the same; so if there be a fire begun (any good speech) we should get a bundle of stickes, we should nourish the good talke: a number cannot abide good speech, they say they come to bee merry, whereas if they were wise, this were the onely way to make them merry: if a number of children were in the darke, and a mercifull man should set up a light for them to light them the way home, and one should goe and blow out this light, what a wicked deed were this? so wee are here in this world like little children in the darke, and when men be speaking of good things they doe set up a light, which to quench were a very evill thing.

The next thing is, the answer of Cleophas to this demand, wherein there be two thing to be considered:

• 1. A Reprehension.
• 2. A Declaration.

First, a Reprehension; Cleophas doth reproove Christ, by way of ad∣miration, saith he, Art thou onely a stranger in Ierusalem, and hast not knowne the things that are come to passe there in these daies? can there be any so igno∣rant of it? Now as Cleophas doth wonder and admire at Christ, we may truely wonder and admire at the ignorance that is amongst us; it was Christs speech to Nicodemus, Ioh. 3. Art thou a teacher in Israel, and dost not know this? so wee may say, art thou a Christian, and hast thou had meanes of knowledge so long and art thou ignorant of the principles of Religion?

The second is, a Declaration; and herein we observe, that the Disciples had faith; secondly, that it was weake faith they had. Faith was seene first, in commending of Christ; and secondly, in discommending of the fact of the Iewes in killing of Christ.

First, their faith was seene in commending of Him, and there were

three things they commended him for, first, that he was a rare man, he had rare things in him; so a Christian must bee a rare man, it is not ordinary things must content him: Matth. 5. our Saviour saith, If yee love your friends onely what singular things doe yee? a Christian must have singular things: and so Paul, 2 Tim. 3. But continue thou in the thing thou hast learned; a Christian must excell and goe before others in all things. Secondly, he was mighty in word and deed; there is many an one mighty in word but not in deed, but a Christian must labour to bee mighty in both. Third∣ly, Before God and man; so it is not sufficient to approve our selves to God but to men also, as 2 Cor. 9. the Apostle saith, we must procure things ho∣nest in the sight of men also; so that a Christian must approve himselfe to God first, and then to men.

Secondly, The weakenesse of their faith was in these words; But wee trusted it had beene he that should have delivered Israel, and as touching all these things to day is the third day since they were done: wee were of good hope that it was hee that should have delivered the Church, but now wee doe not hope, all our comfort is gone, he is now crucified and killed, and laid in∣to the grave; indeed we had good hope, and we looked for great mat∣ters, but now we doe not: so that their faith was shrewdly shaken; and it may teach us, that a man may have true faith, and yet bee shrewdly shaken; the truth is, it cannot bee wholly lost, because as Saint Iohn saith, there is a seede remaines, yet it may come to such a stand as that hee may have little comfort of it: as a man may have a little cole of fire by him and yet may sit till he be a cold, till he rub his hands, and knock his feet and heeles together; so a man may have true faith and yet as little joy and comfort by it as though he had no faith: as David did, Psal. 30. I said in my prosperitie I shall never bee mooved; yet in the next Psalme hee saith, I am cleane cast out of thy sight: so Iob 20. saith hee, I have sinned, what shall I doe unto thee, O thou preserver of men? why hast thou set me as a marke against thee, so that I am a burthen to my selfe? so Matth. 14. 30. Pe∣ter walked upon the water at first, but when hee saw the waves rise, then his faith began to be at a stand; so a good man may be at a stand in his faith, therefore though a man feele weakenesse of faith in him, yet he ought not to be discouraged, but must labour to helpe the weakenesse thereof: is the man in the Gospell cried out and said, Lord, I beleeve, helpe my unbe∣leefe; so wee must say, Lord I have faith, helpe the weakenesse of my faith: I, but what was it that did weaken the faith of these two Disci∣ples, and why did not they trust still in him? I answere, there were three things that did hinder their faith:

The first was, Scandalum crucis, the scandall of the crosse, for as long as they saw Christ in his power walking on the sea, casting out of devils, giving sight to the blinde, clensing of the Lepers, raysing up of the dead, so long they had faith in him; but when they saw him hang on the crosse, crucified, and killed, and laid into the grave, then they began to stagger; this it was that did weaken their faith: and I would to God it were not so still, for it is the scandall of the crosse that doth weaken out faith now adaies, for as long as all things goe well with us, that wee bee

in health, peace, and want nothing, wee are the beloved of the Lord: I, but let the crosse come, and then wee begin to sincke and bee as men out of heart: as the people of Israel, when they came out of Aegypt by a strong hand with signes and wonders, then they rejoyced, but when they came into the wildernesse, and wanted bread and water, then they said, would to God wee had died in Aegypt, Exod. 17. so Iudg. 6. 18. this it was that did stagger, the faith of Gideon, saith the Angell, God is with thee thou valiant man: he replyes, O my Lord, if the Lord be with us why then is all this come upon us? so Eliphaz saith to Iob 4. 3. Behold, thou hast taught ma∣ny, and hast strengthened the weake hands; but now it is come upon thee, and thou art grieved, it toucheth thee, and thou art troubled; the hand of God is upon thee, and thou art out of heart: and therefore it must be the wisedome of a Christian to strengthen his faith by the crosse, and not to weaken it, for it was the triumphant chariot to carry Christ to glory, lest that for want of wisedome that which should bee a meanes to strengthen our faith become a meanes to weaken it, for indeed this might strengthen our faith, because the way to heaven is through many afflictions and tribulati∣ons, as Paul saith, Act. 14. 22.

The second is, The consideration of the time; for they say, this is the third day: as if they should have said the scandall of the crosse we could have passed by, but the consideration of the time, that this is the third day and yet wee have not seene him, how can wee chuse but doubt? why, though it was the third day, yet it was not expired, but they were too hasty, and too nimble, Esai. 28. 10. it is said, That he which beleeveth shall not make haste: I, but these were too quicke and too nimble, for thogh the third day was come yet it was not expired, and therefore they cast a∣way their confidence, and so this it was that did weaken their saith: this is that which doth weaken the faith of many because they have not the thing that straight they desire; they have not comfort by and by, therefore they cast away the confidence they have in God: good Mo∣ses was overtaken that way when hee complaines, Exod. 5. 23. For since I came to Pharaoh to speake in thy Name, he hath vexed this people, and yet thou hast not delivered thy people; there Moses was too nimble with God; there∣fore it must bee every mans wisedome to waite on God, till the time come of his comfort and deliverance, they must not be too hasty and too quicke with God. Galath. 4. 4. it is said, When the fulnesse of time was come, God sent forth his Sonne made of a woman, &c. there was great ex∣pecting and looking for of Christ when great men, Kings and Queenes, Patriarches and Prophets came into the world, but Christ came not till the fulnesse of time was come; and when that was come, Christ came; so when we looke for ease, comfort, and for deliverance out of trouble, yet wee cannot have it till the fulnesse of time be come, that God hath appointed; and therefore wee must not be too hasty and quicke with God.

The third thing that did weaken their faith was, that although the An∣gels had told the women that Christ was risen, and the women had told the Disciples, and there was great evidence that it was so, yet they did not

see him; this it was that did weaken their faith: so men must take care of this, that they doe not tye their faith to their eyes and fingers, that they will beleeve God no longer than they see with their eyes, and feele with their fingers, for a Christian must beleeve God against sense and reason. It is the manner of the world as long as they see with their eyes, and feele with their hands, as long as they have peace, and ease, and wealth, so long they doe beleeve God, but when this failes, then their faith failes them. I, but Christ saith to Thomas, Blessed are they which beleeve and see not: Thomas did beleeve when he saw, but it is a more blessed thing to beleeve and see not; and therefore we must rest in the promises of God against sense and reason.

Now finding this weakenesse of faith in them, hee doth labour to re∣establish and strengthen them; loe here we may see the goodnesse of God, that by the weakenesse of their faith hee doth take occasion to strengthen the same. It is the great mercy of God that all things shall worke together for the good of them that love him; there be a number of things in the world that seeme to work against the people of God, but God turnes all of them to the good of his people, and of them that love him: as we see in a Clocke, that some wheeles turne one way and some another, yet all serve to make the Clocke go; so there be many crosses and contrary things in this world, but all serve to one end, even to worke for the good of them that love him. This may bring comfort to Christians, that the weakenesse of their faith the Lord can turne to their good: wee see in experience if a man set yong Trees, he will pull and shake the Tree, as if he would pull it up, and all that hee doth is but to settle the Tree the faster; even so the Lord doth many times, as if hee would overthrow a Christian, and yet all is to settle his faith, and to make him cleave the faster to God.

Now Christ doth strengthen the faith of his disciples two wayes:

• 1. By reproving and rebuking of them.
• 2. By informing them.

First, hee reproves and rebukes them, that they were slow of heart to beleeve the scriptures; which may teach us, that if there be a presence of God among us, hee will bee reprooving of us, whereas many thinke they may goe away with any sinne closely, yet if there bee a presence of Christ among us, hee will reprove us for our sinnes, and for the weakenesse of our faith: This is that which Christ speakes in the Gospell of Saint Iohn, That when the Spirit of Christ is come into the world, he shall reprove the world of sinne, &c. so if the spirit of Christ be come into our harts, he will reprove us for misspending the time, for our ignorance, for every thing that is amisse; but if it bee not so with thee, but thou art at peace and securely sleepest in thy sinne, then the spirit of Christ is not come into thee; for if the spirit of Christ bee come into thee, he will reprove thee of thy sinnes, and make thee say (as the L••pers said, We doe not well to tarry here, &c.) O, we doe not well to breake the Sabbath, to be drunken, to speake filthily, wee doe not well to lye or to sweare. Now what was that he reproves them for? That they were slow of heart to beleeve the Scriptures: and here wee are to take notice of a corrupti∣on that is in us, that we are slow to beleeve the Scriptures, and the Gospel,

but quicke to beleeve a foolish tale, or a lye, or a false report of our neigh∣bours, from this the Lord hath much adoe to stay us, although hee hath strictly charged us to enquire the truth of it, Deut. 17. 4. where hee saith, If it bee told thee, and thou hast heard it, then shalt thou enquire diligently if it bee true, and the thing certain, before we speake of it. If there be a false report of a good Minister, or of a good Christian, that wee can beleeve presently, but we are slow to beleeve the Scripture or any good thing, we are tardy, here is our fault, and this corruption hath beene in our nature ever since the fall of Man; for we see Genes. 3. The Lord told Adam, That in the day that he did eate of the fruit, he should dye the death; but the divell came and told him, Ye shall not dye at all (cleane contrary) and yet we see that they were more ready to beleeve the divell than God: Will yee see a comparison to ex∣plaine it the better; If an earthly king should say to us, If yee will bee con∣tented to doe mee some service a few dayes, and to attend mee, I will after∣wards advance you and bestow great honour upon you, what man is there that would not rest himselfe upon the kings promise? In like manner, God hath said unto us, Attend me in the duties of holinesse, and doe mee service a few dayes, whilest thou livest heere, and afterward I will make you an Heire of the Kingdome of Heaven, and thou shalt bee neere unto mee, and yet wee will not beleeve God. Now there bee two uses to bee made of this Doctrine, which shall bee declared unto you (God assisting) the next time of our meeting.

Notes

• 1
• Circumstance.
• SERMON XXXIII.
• 2
• Circumstance
• Simile.
• Simile.
• Simile.
• Simile.
• Simile.
• ••
• Causes why men delight not to speake of the word.
• 1
• Simile.
• 2
• Simile.
• 3
• Secondly, How Christ did manifest him∣selfe to them.
• 1
• 2
• Simile.
• Quest.
• Sol.
• Simile.
• Two reasons why Christ could not be s••ene.
• 1
• 2
• Thirdly, Christ joyned with them.
• Simile.
• Simile.
• First, Faith.
• Three things a Christian is com∣mended for.
• 1
• 2
• 3
• Secondly, their weakenesse of faith.
• Simile.
• Simile.
• Three hinderan∣ces of the Disci∣ples faith.
• 1
• 2
• 3
• Simile.
• Simile.
• Simile.