Christ the Perfect Pattern of a Christians Practice, Sermon 5
Mary Wolnoth, October the 29. 1648. foreign.
Luk. 24. 27.
Beginning at Moſes and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himſelf.
IN the former Chapter, we have the Hiſtory of Chriſts death, in this the ſtory of his Reſurrection. His Death was not ſo ignominious, as his riſing again was glorious. The Churches Head received no loſſe by ſufferings, no more ſhall any of the members. The higheſt exaltation followes the loweſt debaſement, entring into glory immediately ſucceeds ſuffering, verſ. 26. The Crown of glory followes the Crown of Thorns. We have in this Chapter, (1) The Narrative of his Reſurrection, verſ. 1, 2, 3. (2) The ſeveral manifeſtations and proofs of it, which are of two ſorts.
(1) The Report of the Angels to the Women, and of the Women to the Diſciples, verſ. 4, 5. ad 11.
(2) The Apparitions of our Saviour himſelf, Firſt, to Mary Magdalen, Mark 16. 9. Secondly, To theſe two Diſciples in this place. Thirdly, To the eleven as they were at meat, verſ. 36. ad 49. where to put them out of doubt, he eats with them, verſ. 43. Theſe are ſet down, Mark 16. 9. 12. 14. Iohn 20. 26. Fourthly, To Thomas.
(3) That which followes after the manifeſtation of his Reſurrection, verſ. 49. ad finem, viz. The promiſe of the Holy Ghoſt, v. 49. The ſending of them to the work of the Miniſtry, amongſt all Nations, Mat. 28. 19. Several inſtructions which he gives them, for the ordering of the Church, which is ſet down, Acts 1. 3.
Laſtly, His glorious Aſcenſion in the ſight of his Diſciples, verſ. 50, 51, &c. The words which I have read, are apart of the conference which our Saviour hath by the way, with the two Diſciples, who were reaſoning together about the death of Chriſt, and the report of his Reſurrection, which was made by the Women. This Text is the Epitome, and compendium of our Saviours diſcourſe, viz. A ſummary Collection out of the Scriptures of the old Teſtament, of all thoſe places which ſpeak of the Doctrine of his ſufferings and Reſurrection. Theſe he alledgeth, and expounds in order. Wherein we have two Parts.
(1) The matter of Chriſts Diſcourſe.
(2) The Text from whence he urgeth this Doctrine, or matter. I might obſerve this Doctrine, That Moſes and the Prophets have very much in them, Iohn 5. 46. concerning Chriſt: Not any thing can be named concerning Chriſt; but Moſes and the Prophets, have it in one place or another. Chriſt, never ſince the Scriptures were, left his Church without a Goſpel. Moſes was the Goſpel veiled: the Goſpel is Moſes unridled, &c. Clearneſs. This is worthy to be noted, againſt thoſe who reject Moſes and the Prophets, Antinomians, &c. And tis worthy to be obſerved, to ſtir up Chriſtians to the reading of Moſes and the Prophets, Chriſt is there, as well as in the New Teſtament. His Birth, his Death, his Reſurrection, Interceſſion, Aſcention, &c. His Natures, Offices, merit, &c. are Doctrines, not unknown to the old Teſtament. Moſes and the Prophets preach Chriſt as well as the Goſpel; and the Goſpel preaches Moſes and the Prophets, obedience as well as Chriſt.
But that which I would commend to you, is this, viz.
That our Lord Ieſus Christ was very profitable and fruitful in thoſe private communions and converſes which he had with men, while he was upon the Earth. He overtakes two Travellers in the way, and ſee here what his diſcourſe is, not vain and idle talk, not diſcourſe about the things of this life, nor is it about novelties, in which many men ſpend their time; but it is about ſpiritual matters, its Scripture-Diſcourſe, he doth here in a ſhort ſpace, run through, and interpret all the Scriptures in the old Teſtament, which had any thing concerning thoſe excellent Doctrines of his death and exaltation. And as it was here, ſo we ſhall finde his practiſe in every company. In the 4th of John, verſ. 6. he, in his Travel, occaſionally meets with a Samaritan Woman, and ſee what his conference with her is, vid. verſ. 10. ad 29. not about things unprofitable, but about matters of ſalvation and eternal life: you may read what a glorious Sermon he makes to that poor Woman. In the 14th of Luke, he is invited to one of the chief Phariſees to a feaſt, verſ. 1. what is his diſcourſe there? not that frothy and ſinful diſcourſe which uſually attends ſuch meetings, but ſpiritual and heavenly talk.
Firſt, He preaches to the gueſts, an excellent Sermon of humility, verſ. 7. ad 12. obſerving their ambition, how they affected the higheſt rooms, he puts forth a Parable to them, to teach them lowlineſs of minde. When he hath done that, he begins another Diſcourſe with the Maſter of the houſe, and its the Doctrine of right feaſting and invitations, verſ. 12. ad 15. namely, to invite the poor and needy, &c. Not as though our Saviour would condemn, or diſallow theſe friendly courteſies, ſhewed to Allies, or rich Neighbours and Kinsfolks, but that he might hereby refute that error of the Phariſees, who thought by ſuch acts, ſufficiently to fulfil the Law of charity, whereas indeed this was not charity, which extends it ſelf eſpecially to thoſe who are in want, but rather a covetous practiſe to bring in the like, or greater courteſies to our ſelves, from others. Therefore our Saviour tells him, feaſts ſhould be made for the poor, as well as for rich Neighbours and friends. The Phariſees entertainment and good cheare, ſhall not ſtop our Saviours mouth, but he will tell him of his duty. Chriſt is no Trencher-Chaplain, he will not ſmother any mans miſcarriages for his great proviſion. Many would perhaps, think it rudeneſs or incivility in our Saviour, to fall thus bluntly upon gueſts and hoaſt too, yet he doth it freely. Shortly after, one of the Company begins to break forth into the admiration of the happineſs of thoſe, who ſhould enjoy life eternal, verſ. 15. hereupon, our Saviour, verſ. 16. ad 25. by an appoſite Parable ſhewes unto him, and all the reſt, how that happineſs might be attained, viz. by laying hold on, and receiving the offer of Chriſt, made in the preaching of the Goſpel, in which he doth ſet out the obſtinacy of the Jewes, in the refuſing of this tender, and alſo layes down the great danger of ſuch refuſal. Here's the excellent Table-talk of our Saviour.
And if you trace him from houſe to houſe, from Company to Company, you will finde him alwayes ſpeaking to the good of thoſe who were with him, vid. John 5. 14. when he meets with the man, whom he had cured at the pool of Betheſda. When he comes to the houſe of Mary and Martha, John 11. 25. Luk. 10. 39. Chriſt falls to work, as ſoon as he comes, his diſcourſe is profitable, &c. When he was private with his Diſciples, his diſcourſe is alwayes edifying &c. either he is expounding ſome Doctrine delivered in publick, or elſe propounding ſome new diſcourſe to them for their good. Would you know why? He hath commanded men, Eph. 4. 29. He obeys his own Rule.
1. Reſol. His work was to convert men to God, and to edifie men converted. Therefore he took all opportunities for the accompliſhing of this end. This is the reaſon he gives his Diſciple for his conference with the Samaritan Woman, John 4. 34. He was the great Seedſman whom God had ſent from Heaven, to ſow the ſeed of grace in the hearts of men: therefore he would be ſcattering it abroad, both in publick & in private. The wiſe man gives counſel, which is exceeding good, Eccleſ. 11. 6. Chriſt comming for this work, took all occaſions to perform it. He came for ſpiritual and Heavenly ends, therefore his diſcourſe looked that way.
2d Reſol. Jeſus Christ was full of all grace and perfection: therefore he could not but overflow, whereſoever he came, vid. John 1. 14. Col. 1. 19. He was an over-flowing Fountain, The Spirit was not given to him by meaſure, as it is to all his members, but above all meaſure, John 3. 34. The beſt of men have received but their ſcantling and proportion, God hath dealt to every man, the meaſure of Faith, Rom. 12. 3. and ſo of every other grace, they have but a meaſure, and a ſmall meaſure too, therefore they cannot give out in ſuch abundance; But Chriſt had an unmeaſurable fulneſs, therefore in every Company he came, he could not but cauſe ſomething to flow out. He was ſo richly perfumed, that his ſavour went abroad in every place where he ſet his feet—.He had a full Heaven within him. Ergo.
3d Reſol. His large affections to the ſouls of men, and his exceeding and abundant love to, and deſire of, the honour of his Father. He valued ſouls at a high rate: his heart was ſet upon the glorifying of his Father. Therefore he is alwayes labouring for the advancement of him, both publickly and privately, Iohn 17. 4.
4th Reſol. He knew he had but a ſhort time to continue amongſt men on Earth. He was he knew within a very little while, to remove from whence he came: therefore will he neglect no opportunity, wherein he may be uſeful to men.
This Conſideration hath put forward the ſervants of Chriſt, to uſe all diligence, vid. 2 Pet. 1. 12, 13, 14. And this alſo made our Saviour ſo careful, vid. John 13. 1. 3, 4. &c. in a particular caſe.
5th Reſol. Our Saviour knew the worth and preciouſneſs of time: therefore he would not loſe one moment. He was acquainted with the rareneſs of opportunity: what a Jewel it is. 'Tis true, he could make opportunity whenſoever he pleaſed. He was the Lord of time and opportunity. But being man as we are, he would teach us how to husband time, and how to lay hold upon, and improve opportunity when tis offered. He hath given men a Command, to redeem time, Eph. 5. 16. And by his own example, he will put us upon the work, and ſhew us the worth of opportunity.
Uſe of this Doctrine is two fold.
Conviction.
Exhortation.
1. Ʋſe. Conviction and reproof.
(1) To thoſe who are not able patiently to bear any ſuch diſcourſe from others. Many there are, who are in a Priſon, or little-eaſe, when they are in the company of ſuch as would gladly ſpeak ſomething of God. They uſe all their endeavours to ſilence ſuch language. The diſcourſe of Chriſt and ſalvation, and grace, &c. theſe are as ſmoak to the eyes, and Gravel ſtones to the Teeth, unpleaſant, bitter, undelightful. They are ſoon weary of ſuch conference, either that muſt be laid aſleep, or elſe they muſt be withdrawn. Vain and unprofitable diſcourſe, merry ſtories, diſcourſe about novelties, &c. in this they can willingly ſpend dayes, &c. but conference about things Heavenly, makes them very melancholy and heavy. There is nothing which diſcovers a heart more unlike to Chriſt, then this. He was never pleaſed better, nor ſo well, as when he was ſpeaking of Heaven, &c. and they are never diſcontented more, then when they are hedged in with ſuch Diſcourſe. Such as theſe would have been marvellous unfit to have attended upon Chriſt, when he was on Earth, and they are as unfit, and more, for Heaven. There is nothing but the Language of Canaan, ſpeaking of God, and admiring of him; diſcourſe which their ſouls account very unſavoury.
(2) Others there are, who not only neglect this duty, but on the contrary, are very deſtructive, and foreign.corrupt in their private diſcourſe: they ſpeak but things as do putrifie the hearts, heads, and lives of the hearers. The Apoſtle ſpeaks of ſome words which are not only unprofitable, but alſo do ſubvert the hearers, 2 Tim. 2. 14. foreign. The Apoſtle ſpeaks 2 Tim. 3. 6.to ſome, who creep privily into houſes, and by their private conference do foreign, inſtead of edifying them in the faith, they lead them headlong to error, &c. Jeſus Chriſt never came into any houſe, but all the Family were, or might have been better for him; others, their private conference is only to tempt men to ſin and profaneneſs, &c. to quench their zeal, to take them off from godlineſs. Theſe are not the members of Chriſt, they walk not like their Maſter. Chriſts Diſcourſe was of Heaven, and the Scriptures, &c. their diſcourſe is about ſin, and wickedneſs, &c. what the Apoſtle ſaith of ſome in his time, concerning their private actions, that they did ſuch things as was even ſhame to ſpeak of, Eph. 5. 12. we have cauſe enough to ſay, concerning many in our dayes, &c. every place, where they come, keeps ſome infection, receives prejudice from them.
(3) It blames the best of us all, for our diſſimilitude to Chriſt, in this reſpect: where is the Chriſtian much regards this duty? How unprofitably are many houres ſpent in private Communion, even by the Servants of God, wherein there is ſcarce a word ſpoken for God, or which may edifie? The Servants of God heretofore, were otherwiſe minded; They ſpake much one to another, about the things of God, Mal. 3. latter end. God was ſet up in the hearts of Luk. 24. 14, 15.one another, &c. But now even many of Gods own people, have as little of God, and Religion in their occaſional converſings, as other men. This is one reaſon, why the power of godlineſs is ſo much abated, &c. to what, it was in former times. What's the reaſon of this neglect?
1. Pride may be one hindrance: ſome have high parts, they will not ſtoop.
2. Want of heavenlineſs of minde, and largeneſs of affection to ſpiritual things. Chriſtians are grown more worldly, then heretofore.
3. Want of affection one to another. There is not that care in Chriſtians, one towards another, and one over another, which ſhould be. Whatever the cauſe be, 'tis utterly a fault, and that which Satan rejoyceth at.
2d Uſe. Exhortation. Let every one, who abideth in Christ, walk in this, as Chriſt walked, 1 John 2. 6. Improve your private converſe with men for their good. Edifie one another. Never meet together, but let ſomething be ſaid and done, that may tend to Gods honour, and the good of men. Supporting words to the weak, reproving ſin, &c. comforting words to the diſtreſſed, &c. ſet up God where you come, &c. I would I could ſay ſomething to perſwade you to it. Conſider, two things are much omitted by the godly; frequent meetings, and, improvement of meetings.
(1) The things of God and ſalvation, are of the greateſt worth and moment. There is no other thing ſo abſolutely neceſſary as theſe things. Indeed, there is nothing ſo deſerving of your time, as the things of God are. One houres time is of greater value then the World, time is too precious to be conſumed with other diſcourſes. If the worth of it were known, it would be improved. A Chriſtians breath is too good to be waſted about other things.—vid. Luk. 10. 42. Mary gets to Chriſts feet, reſolves to have ſomething out of him.
(2) This is the only way to make ſociety honourable and comfortable. This is the chief and principal end of Communion. Take away this, and there is not much difference between the ſociety of Chriſtians and Beaſts.
They can eat together, and drink, and they can walk together, &c. I am ſure, take away this, and there is no advantage more from the ſociety of Chriſtians, then of other men. This ſweetens ſociety.
(3) God takes notice, and eſpecial regard of ſuch diſcourſe, vid. Mal. 3. 16. They lived in dayes of trouble and diſtreſs, when prophaneneſs was promoted, &c. and they, when they met together, uſed to exhort, and comfort one another, &c. and God hearkens to them, and makes them a gracious promiſe. They ſhall be mine, &c. and I will ſpare them, as a man ſpareth his own Son that ſerveth him.
(4) God will call all men to account, for the improving of their Communion with others. God never caſts his people into any Company, or ſociety, but he either ſends them to deliver ſomething from him to others, or to receive ſomething from others for their good.
(5) Men of all Employments, when they do meet together, will be diſcourſing about the things which belong to their own Calling and kind of life. Your Lawyers will be putting Caſes. Phyſitians about Cures, &c. Stateſmen of Politicks, &c. Yea, even wicked men, when they come together, will be reaſoning, conſulting, their wicked projects, &c. And ſhould not a Chriſtian be diſcourſing about his Trade?
(6) There is ſometimes a greater liberty of ſpeaking in private then in publique. Chriſtians have greater liberty in private, then the Miniſter in the Pulpit.
(7) You will exerciſe your own Talents much by this meanes, warm your own hearts. There is that ſcattereth, yet increaſeth; he that watereth, ſhall be watered himſelf.
(8) By this meanes, you may prevent much ſinful ſpeaking. Grace and Piety hath a majeſty in it, even amongſt wicked men; a few who are godly and religious, may by ſpeaking of holineſs, ſtop the mouth of prophaneneſs.
(9) Conſider how much hurt you have done in many Companies heretofore: perhaps you have deaded many a heart, &c.
(10) How greatly God hath bleſſed the endeavours of many of his Servants, in matters of this nature. Our Saviours Diſcourſe in private, was the firſt converſion of that Samaritan Woman, &c. John 4. and in this place, verſ. 3 2. he ſets his Diſciples hearts on fire: many have found a Reproof in private, carried home by God, and an Inſtruction brought to the heart, &c.
The very preſence of ſome good men hath reſtrained ſwearers, &c. and reſtrained ſin, Mark 6. 19, 20.
11. All thoſe Motives which moved Jeſus Chriſt, may be as goads in our ſides. Was it his work to convert men, & ſo ſhould be ours:—did this argue grace in Chriſt, that he was full of grace; ſo it will argue, thou haſt grace: this will evidence thy affections to the precious and immortal ſouls of the Brethren.
When thou heareſt a ſwearer, &c. thou mayſt die before thou ſee him again, or death may ſnatch him away, &c. do all the good whileſt you may.
When others get Play-books, Newes-books into their hands, or Sr. Philip Sidney, &c. Do you take Moſes, the Prophets, and the Apoſtles, and read them together, &c.
This would recover the decayed power of godlineſs, bring a new ſpring after a long winter, and be very much to the honour of God and Religion.
The Trade of godlineſs would be driven on, and prophaneneſs will wither, and go down exceedingly.—The Trade of error is driven by peoples jangling and diſputing, this courſe would drive on the Trade of godlineſſe.
You are to have a care of others, as well as your ſelves. Thy Brother is thy charge, and thou art his charge, &c. Heb. 10. 24.
Others have a ſhare in your gifts, &c.
A Miniſter in a private Family, may do as much good ſometime, as in the Church.
It is a ſad thing to conſider, that many a Chriſtian Miniſter is very familiar with this, or the other great man, but the family gets no good by their comming, &c. Elijah did good in that Family, where he lay in his ſojourning.
Objection. Let none put off this duty with this excuſe, I ſhall be but ſcorned and ſlighted, and hated for my endeavour, &c.
Sol. 1. He that obſerves the wind, ſhall not ſow. Eccleſ. 11. 4, 5, 6. Succeſs belongs not to thee, but to God, meddle not you with that. Duty is thy work, every good work hath its difficulties.
2. Whether they will hear, or whether they forbear, thou haſt delivered thy ſoul, and they ſhall be left without excuſe, Vid. Ezech. 2. 5. 7. Chap. 3. 11.
3. As our Saviour ſaith to his Diſciples in another Caſe, ſo ſay I, Thy peace ſhall return into thine own boſom, Matth. 10. 13. Vid. Pſal. 35. 13.
4. If ſome one get but benefit by thee, if God incline but the heart of the meanest in the Company, to hearken, &c. Thy labour is abundantly recompenced, &c.
5. Though they regard not for the preſent, yet God may perhaps afterward awaken Conſcience, to remember and regard what thou haſt ſaid.
Prov. 28. 23.
He that rebuketh a man, afterwards ſhall finde more favour, then he that flattereth with his lips.
FINIS.