Looking Unto Jesus, Book 7 · Chapter 1 · Section 5
SECT. V. Of Chriſt's Apparition to Mary Magdalen.
ON the firſt day were many Apparitions; But I ſhall ſpeak only to one, or two, as related by the Evangeliſt John.
1. Chriſt appeared unto Mary Magdalen apart; The firſt day of the week cometh Mary Magdalen early, when it was yet dark, unto the Sepulchre, John 20.1.and ſeeth the ſtone taken away from the Sepulchre; ſhe came whiles it was yet dark; ſhe departed from home before day, and by that time ſhe came to the Sepulchre the Sun was about to riſe; thither come, ſhe finds the ſtone rolled away, and the body of Jeſus gone; upon this ſhe runs to Peter, and John, and tells them, they have taken away the Lord out of the Sepulchre, and we know not where they have laid him. Then Peter and John ran as faſt as they could to ſee, they looked into the Sepulchre, and not finding the body there, they preſently returned. By this time Mary Magdalen was come back, and howſoever the Diſciples woul… not ſtay, yet ſhe was reſolved to abide by it, and to ſee the iſſue.
We find this apparition for our further aſſurance, compaſſed, and ſet about with each needful circumſtance; here's the time when, the place where, the perſons to whom the manner how …e appeared, together with the conſequents after his apparition.
John. 20.1.1. For the time when he appeared; Now upon the firſt day of the week very early in the morning It was the firſt day of the week, the next day to their Sabbath; I ſhall ſpeak more particularly to this in the next apparition; and it was very early in the morning; the app…rition was early, but Maries ſeeking Chriſt was ſo early that it was yet dark; ſhe's going to the grave, when by courſe of nature ſhe ſhould have been in her bed; ſhe ſought him early whom ſhe loved intirely: giving us to learn that we ſhould ſeek Chriſt betimes,Ecle ſ. 12.1. even in the dayes of our youth; that in theſe firſt dayes of the week, we ſhould ri…e up early to enquire after Chriſt; they that will not ſeek Chriſt until they have given over ſeeking other things, may juſtly fear to miſs Chriſt. Firſt ſeek the kingdom of God, Mat. ….33.and his righteouſneſs, and then (ſaith Chriſt) all other things ſhall be added unto you.
2. For the place where he appeared, it was in the garden, where Chriſt was buried; in a garden Adam firſt ſinned, in a garden Chriſt firſt appeared; in a garden death firſt was threatened and deſerved, and in a garden life is reſtored, and conferred upon us; Chriſt makes choice of a garden both for his grave, and reſurrection, and firſt apparition, to tell us where we might ſeek him, if we have loſt him, My beloved is gone down into his garden, to the beds of ſpices, to feed in the gardens, and to gather lillies, that is, Jeſus Chriſt is to be ſought and found in the particular aſſemblies of his people;Cant. 6.2. they are the garden of his pleaſure, wherein are varieties of all the beds of renewed ſouls, there he walkes, and there he feeds, and there he ſolaceth himſelf with thoſe fruits of righteouſneſs, and new obedience, which they are able to bring forth to him. O there let us ſeek him, and we ſhall find him.
3. Eor the Perſon to whom he appeared; it was Mary Magdalen; ſhe that ſometimes lived a ſinful life, that was no better than a common Curtizan, now is firſt up to ſeek her Saviour. Let never any deſpair of mercy, that but hears of the converſion of Mary Magdalen. Dioniſius tells us, that ſhe that was looſe and diſſolute in her youth, betook her ſelf in old age to a moſt ſolitary life; that ſhe ſequeſtred her ſelf from all worldly pleaſures in the mountains of B…lma; full thirty years; in all which time ſhe gave her ſelf to meditation, faſting and prayer. The texts tells us, That much was forgiven her, and ſhe loved much. Luke 7.47. John. 20.11.Her love to Chriſt appears at this time. But Mary ſtood without at the Sepulchre weeping, and as ſhe wept, ſhe stooped down, and looked into the Sepulchre: this Scripture we may call a ſong of loves, or if you will a ſong of degrees; every word is a ſtep, or degree of love more than other: As—
1. Mary ſtood at the Sepulchre; ſhe ſtood by the grave of Chriſt; it ſignifies her great love to Jeſus Chriſt; many would ſtand by him while he was alive, but to ſtand by him dead none would do it; thoſe we love moſt we will wait on them living, or if they dye, we will bring them to the grave, and lay them in the grave, but there we leave them: —only Mary chuſeth Chriſt's Tomb for her beſt home, and his dead corps for her chief comfort, ſhe praiſeth the dead more than the living, and having loſt that light of the Sun of righteouſneſs, ſhe deſired to dwell in darkneſs, in the ſhadow of death.
2. But] Mary ſtood. q. d. others did not, but ſhe did: Peter and John were there even now, and when they could not find Jeſus, away they went, but Mary went not, ſhe ſtood ſtill: their going away commends her ſtaying behind; how many circumſtances may we obſerve in Mary, ſetting out her love to Chriſt above them all? to the grave ſhe came before them; from the grave ſhe went to tell them; to the grave ſhe returns with them; and at the grave ſhe ſtayes behind them. Certainly there was in Mary a ſtronger affection than either in Peter, or John, and this affection fixed her there, that ſhe could, not ſtir; go who would, ſhe would not go, but ſtay ſtill. But Mary ſtood without.
3. But Mary ſtood without at the Sepulchre weeping: This was love indeed; ſee how every word is a degree of love. But Mary ſtood there weeping, when Chriſt ſtood at Lazarus's grave-ſide weeping, the Jews ſaid then, Behold how he loved him, and may not we ſay the very ſame of Mary, Behold how ſhe loved him, her very love runs down her cheeks, ſhe cannot think of Jeſus as loſt, but ſhe weeps; ſhe weeps for having loſt him whom ſhe loved; at firſt ſhe mourned for the departing of his ſoul out of his body, and now ſhe laments the taking his body out of the grave; at firſt ſhe mourned becauſe ſhe could not keep him alive, yet that ſorrow had ſome ſolace, in that ſhe hoped to have enjoyed him dead; but when ſhe conſiders that his life was loſt, and not ſo much as his body could be found, Oh ſhe weeps, and weeps. The laſt office ſhe could do, was to anoint his body, and to bewail his death; and to that purpoſe ſhe comes now unto his grave; as ſometimes ſhe had waſhed his feet with her tears, now ſhe would ſhed them afreſh upon his feet, and head, and hands, and heart, and all; but when ſhe ſaw the grave open; and the body gone, and nothing of Chriſt now left her to mourn over, ſhe weeps the more, ſhe weeps moſt bitterly; But Mary ſtood there weeping.
4. And as ſhe wept, ſhe ſtooped down, and looked into the Sepulchre. She did ſo weep as ſhe did ſeek withall; her weeping hindred not her ſeeking, ſhe ſought and ſought; to what purpoſe? that Chriſt is not in the tomb her own eyes have ſeen; the Diſciples hands have felt, the empty winding ſheet doth plainly avouch; Peter and John had looked in before, nay, They went into the Sepulchre, and ſaw the linnen cloaths lying, John 20.6, 7.and the napkin that was about his head wrapt by it ſelf; and yet for all this ſhe will be ſtooping down, and looking in; ſhe would rather condemn her own eyes of error, and both their eyes and hands of deceit; ſhe would rather ſuſpect all teſtimonies for untrue, than not to look after him whom ſhe had loſt, even there where by no diligence he could be found. It is not enough for love to look in once. You know this is the manner of our ſeeking, when we ſeek ſomething ſeriouſly; where we have ſought already, there we will ſeek again; we are apt to think we ſought not well, but if we ſeek again we might find it were we ſought: And thus Mary ſought, and when ſhe could think of no other place ſo likely to find Chriſt in as this, ſhe ſought again in this, ſhe will not believe her own ſenſes, ſhe would rather think that ſhe looked not well before, than ſhe will leave off looking. When things that are dearly affected are gone and loſt, loves nature is never to be weary of ſearching, even the ofteneſt ſearched corners; they muſt ſtill be an haunt for hope. O love thinks it hath never looked enough! in the firſt verſe ſhe looked, And ſaw the ſtone taken away from the Sepulchre; and now again ſhe ſtooped down, and looked into the Sepulchre.
4. For the manner how he appeared; it was firſt by his Angels, and ſecondly by himſelf.
1. There was an apparition of Angels, ſhe ſeeth two Angels in white, ſitting, Iohn. 20.12, 13.the one at the head, and the other at the feet where the body of Jeſus had layen. I will not ſtay here, only for the opening of the words I ſhall anſwer theſe queſtions; As 1. What means the apparition of Angels? I anſwer, it is not only a preparation to Chriſt's apparition. Maries loſs muſt be reſtored by degrees; though ſhe ſaw not Chriſt at firſt; yet ſhe ſaw his Angels; it often pleaſeth Chriſt in the deſertions of his people, to come to them by degrees, and not at once, he comes firſt by his Angels; ſo it was at his birth, and ſo it is at his reſurrection.—But, 2. What do Angels in a Sepulchre? it is a place fitter for worms than Angels: we never read of Angels being in a grave before this time; they are bleſſed creatures, and is the grave a fit place for them? O yes! ſince Chriſt lay in the grave, that very place is a bleſſed place; Bleſſed are the dead, Rev. 14.13. Pſal. 116.15.which dye in the Lord from henceforth. Precious in the ſight of the Lord is the death of his Saints. But, 3. Why are the Angels in white? Solomon anſwers, that white is the colour of joy. Let thy garments be alwayes white, and let thy head lack no ointment. Eccleſ. 9.8. Mark 9.3. Rev. 7.9.When Chriſt was transfigured, his Rayment was all white, no Fuller in the earth could come near it; and the Saints in Heaven are ſaid to walk in white Robes. And here the Angels are in white, to ſignifie the joy they had in Chriſt's reſurrection from the dead. —But, 4. Why are they one at the head, and the other at the feet where the body of Jeſus had layen? Some anſwer, that as Mary Magdalen had anointed his head and feet, ſo at thoſe two places the two Angels ſit; as it were to acknowledg ſo much for her ſake. Others think it ſpeaks comfort to every one of us; if we are but in Chriſt, we ſhall go to our graves in white, and lye between two Angels, who are ſaid to guard our Bodies even dead, and to preſent them alive again at the day of the reſurrection.
But in this apparition we ſee further, a queſtion, and anſwer; 1. The Angels queſtion Mary, Woman why weepeſt thou? May I paraphraſe upon theſe words? it is as if they had ſaid, O Mary! what cauſe is there for theſe tears? where Angels rejoyce, it agrees not that a woman ſhould weep; thou couldſt before with a manly courage arm thy feet to run among ſwords when thou cameſt to the grave, and art thou now ſo much a woman that thou canſt not command thine eyes to forbear tears? O woman, why weepeſt thou? If thy Chriſt were here in his grave, under this Tomb-ſtone, we might think thy ſorrow for the dead enforced thy tears, but now that thou findeſt it a place of the living, why doſt thou ſtand here weeping dead? for if thy tears be tears of love, as thy love is acknowledged, ſo let theſe tears be ſuppreſſed; if thy tears be tears of anger, they ſhould not here have been ſhed, where all anger was buried; if thy tears be tears of ſorrow and duties to the dead, they are beſtowed in vain where the dead is now revived; and therefore, O woman, why weepeſt thou? would our eyes be dry, if ſuch eye-ſtreames were behoveful for us? did not Angels alwayes in their viſible reſemblances repreſent their Lords inviſible pleaſure; ſhadowing their ſhapes in the drifts of his intentions? As for inſtance, when God was incenſed they brandiſhed ſwords; when he was appeaſed, they ſheathed them in ſcabbards; when he would defend, they reſembled Souldiers; when he would terrifie, they took terrible forms; and when he would comfort, they carried mirth in their eyes, ſweetneſs in their countenance, mildneſs in their words, ſavour, and grace, and comelineſs in their preſence: why then doſt thou weep, ſeeing us to rejoyce? doſt thou imagine us to degenerate from our nature, or to forget any duty, whoſe ſtate is neither ſubject to change, nor capable of the leaſt offence? art thou more fervent in thy love, or more privy to the counſel of our eternal God, than we that are daily attendants at his Throne of glory? O woman, why weepeſt thou? Thus for Paraphraſe.
Iohn 20.13.2. For her anſwer; She ſaith unto them, becauſe they have taken away my Lord, and I know not where they have laid him: Here was the cauſe of Mary's tears; 1. They have taken away my Lord. 2. I know not where they have laid him, q. d. He is gone without all hope of recovery: for they, but I know not who, have taken him away, but I know not whither; and they have laid him, but I know not where; there to do him, but I know not what. O what a lamentable caſe is this! ſhe knows not whither to go to find any comfort; her Lord is gone, his life is gone, his ſoul is gone, his body is gone, yea gone, and carryed ſhe knows not whither; and do they ask her, Woman, why weepeſt thou? why, here's the cauſe, They have taken away my Lord, (i.e.) the dead body of my Lord, and I know not where they have laid him. Where a little of Chriſt is left, and that is loſt, it is a lamentable loſs. Mary had ſometimes a poſſeſſion of whole Chriſt, ſhe had his preſence, ſhe heard his words; ſhe ſaw his divinity in his miracles, and in caſting ſeven devils out of her own Body; but now ſhe had loſt all Chriſt, his preſence loſt, his preaching loſt, his divinity loſt, his humanity loſt, his ſoul loſt, and laſt of all his body loſt. O what lamentable loſs was this! Mary would now haven been glad of a little of Chriſt; O ye Angels, fill but her arms with the dead body of her Jeſus, and ſhe will weep no more; one beam of that Sun of righteouſneſs would ſcatter all the clouds of Mary's grief.
Queſt.But doth Chriſt ever leave his totally?
Anſw.I anſwer, not indeed, but only in apprehenſion. In deſertions a Chriſtian may to his own apprehenſion find nothing of Chriſt; and this was the Caſe of Mary Magdalen: or if Chriſt deſert a ſoul indeed, and truth (for deſertions are ſometimes in appearance, and ſometimes real) yet never doth he forſake his own both really and totally: The Lord will not wholly forſake his people, 1 Sam. 12.22.for his great Name ſake; the acts of his love may be withdrawn, but his love is ſtill the ſame, it is an everlaſting love; thoſe acts which are for well-being may be withdrawn,Jer. 31.3. but his acts of love that are for being, ſhall never be removed. No ſuch good things will God withhold from them that walk uprightly. Or Chriſt may go away for a ſeaſon,Pſal. 84.11. Iſa. 54.7, 8. John 14.18. but not for ever; For a moment have I forſaken thee, but with great mercies will I gather thee; in a little wrath have I hid my face from thee for a moment, but with everlaſting kindneſs will I have mercy on thee, ſaith the Lord thy Redeemer; It was Chriſt's promiſe to his Diſciples, I will not leave you comfortleſs, or as Orphans, but I will come again. Though his compaſſions may be reſtrained, yet they cannot be extinguiſhed; as the Sun ſets to riſe again, and as the tender Mother layes down her Child to take it up again, ſo deals Chriſt with his, only for the preſent it is a ſad thing; O it is a lamentable thing to loſe all Chriſt; though but in our own apprehenſions. To hear Maries pitiful complaints, They have taken away my Lord, and I know not where they have laid my Lord, it would make a flint to weep; methinks I hear her cryes, O my Lord, What's become of Thee? Time was that my Soul was an encloſed Garden, and the chiefeſt of Ten Thouſands did walk in the ſhadow of the Trees; but now the Fence is down, my Love is gone, and Sharon is become a deſart: Time was that I ſate at the Feet of my Lord, and I received daily Oracles from his Mouth, but now he hides himſelf, and will not come at me; I pray, and he hears not, I hearken after him, but he ſpeaks not, I call, but he anſwers not. O my Lord, if I had never known thee, I could have lived without thee, but this is my miſery, not ſo much that I am without thee, as that I have loſt thee, many are well without thee, becauſe they never enjoyed thee; the children of beggars count it not their miſery that they are not Princes, but oh the grief when the children of Princes ſhall be turned to beggars! O my Lord, once I had thee, but now I have loſt thee; yea, I have loſt thee every jot, and piece, and parcel of thee; O ye Apoſtles, Where is the dead body of my Lord? O Sir Angel, tell me if you ſaw his torn, his macerated, crucified body? O grave! O death! ſhew me, is there any thing of Chriſt's body (though but a few dead aſhes) in your keeping? no, no, all is gone; I can hear nothing of what I would hear; death is ſilent, the gra…e is empty, the Angels ſay nothing to the purpoſe, the Apoſtles are fled, and they, (I know not who) have taken away my Lord, and I know not where they have laid him.
2. After this, Chriſt himſelf appears; but firſt as unknown, and then as known; 1. As unknown, She turned her ſelf back, and ſaw Jeſus ſtanding, John 20.14, 15.and knew not that it was Jeſus: Jeſus ſaith unto her, Woman, Why weepeſt thou? whom ſeekeſt thou? ſhe ſuppoſing him to be the Gardiner, &c. In this Apparition of Chriſt unknown, I ſhall only take notice of Chriſt's que…ion, an… Maries inquiſition; his queſtion is in theſe words, Woman, Why weepeſt thou? whom ſeekeſt thou? 1. Why w…epeſt thou? This very queſtion the Angels asked her before, and now Chriſt asks it again; ſure there is ſomething in it, and the rather we may think ſo, becauſe it is the firſt opening of his Mouth, the firſt words that ever came from him, after his riſing again. Some ſay that Mary Magdalen repreſents the ſtate of all m…nkind before this day, viz. One weeping over the grave of another, as if there were no hope: and now at his reſurrection Chriſt comes in with weep not; Woman, Why weepeſt thou? q. d. there is no cauſe of weeping now, Lo I am riſen from the dead, and am become the firſt-fruits of them that ſleep.
And yet we may wond…r at the queſtion, Why ſhould Chriſt demand of Mary, why ſhe wept? but a while ſince, ſh… ſaw him hanging on a tree, with his head full of thorns, his eyes full of tears, his ears full of blaſphemies, his mouth full of gall, his whole perſon mangled and disfigured, and doth he ask her, Woman, Why weepeſt thou? ſcarce three dayes ſince, ſhe beheld his arms, and legs racked with violent pulls, his hands and feet bored with nails, his ſide and bowels pierced with a ſpear, his whole body torn with ſtripes, and gored in blood: and doth he ask her, Woman, Why weepeſt thou? ſhe ſaw him on the croſs yielding up his ſoul; and now ſhe was about to anoint his body, which was the only hope ſhe had alive; but his body is removed, and that hope is dead, and ſhe is left hopeleſs of all viſible help, and yet doth he ask her, Woman, Why weepeſt thou? O yes! though it may be ſtrange, yet it is not a queſtion without cauſe, ſhe weeps for him dead, who was riſen again from the dead; ſhe was ſorry he was not in his grave; and for this very cauſe ſhe ſhould have been rather glad; ſhe mourns for not knowing where he lay, when as indeed, and in truth, he lay not any where; he is alive, and preſent, and now talks with her, and reſolves to comfort her; and therefore, Woman, Why weepeſt thou?
2. Whom ſeekeſt thou? ſhe ſeeks Chriſt, and Chriſt asks her, Woman, Whom ſeekeſt thou? We may wonder at this alſo; if ſhe ſeek Chriſt, Why doth ſhe not know him? or if ſhe know Chriſt, Why doth ſhe ſeek him ſtill? O Mary! Is it poſſible thou haſt forgotten Jeſus? there is no part in thee but is buſie about him, thy eye weeps, thy heart throbs, thy tongue complains, thy body faints, thy ſoul languiſheth, and notwithſtanding all this, Haſt thou now forgotten him? What, are thy ſharp eyes ſo weak ſighted, that they are dazled with the Sun, and blinded with the Light? O yes! a ſhower of tears comes betwixt her and him, and ſhe cannot ſee him, or it may be, Her eyes were holden that ſhe ſhould not know him; Luke 24.16.or it may be he appeared foreign in ſome other ſhape, ſuch as reſemble the Gardiner; whom ſhe took him for; howſoever it was, She ſaw Jeſus ſtanding, but knew not that it was Jeſus, and therefore ſaith Jeſus to her, Woman, Why weepeſt thou? whom ſeekeſt thou? There is a double preſence of Chriſt, felt, and not felt; the preſence felt, is when Chriſt is graciouſly pleaſed to let us know ſo much, and this is an heaven upon earth. The preſence not felt, is that ſecret preſence, when Chriſt ſeems to draw us one way, and to drive another way. So he dealt with the Woman of Canaan, he ſeemed to drive her away, but at the ſame time he wrought in her by his Spirit an increaſe of faith, and by that means drew her to himſelf. Thus may a ſoul ſuppoſe Chriſt loſt, and ſeek and weep, and weep and ſeek, and yet Chriſt is preſent.
2. For Maries enquiry, She ſuppoſing him to be the Gardiner, ſaid unto him, Sir, If thou haſt born him hence, tell me where thou haſt laid him, and I will take him away.
In the words we may obſerve, firſt her miſtake; 2. Her ſpeech upon her miſtake.
1. Her miſtake, She ſuppoſing him to be the Gardiner; O Mary! hath Chriſt lived ſo long, and laboured ſo much, and ſhed ſo many ſhowers of blood, to come to no higher preferment than a Gardiner? this was a very ſtrange miſtake; and yet in ſome ſence, and a good ſence too, Chriſt might be ſaid to be a Gardiner; As 1. It is he that gardens all our ſouls, that plants in them the ſeeds of righteouſneſs; that waters them with the dew of grace, and makes them fruitful to eternal life. 2. It is he that raiſed to life his own dead body, and will turn all our graves into a garden-Plot, Thy dead men ſhall live together, Eſa. 26.19.with my dead body ſhall they ariſe, awake and ſing ye that dwell in duſt, for the dew is as the dew of herbs, and the earth ſhall caſt out the dead. Beſides, there is a myſtery in her miſtake; As Adam in the ſtate of grace and innocency was placed in a garden; and the firſt office allotted to him, was to be a Gardiner; ſo Jeſus Chriſt appeared firſt in a garden, and preſents himſelf in a Gardiners likeneſs. And as that firſt Gardiner was the Parent of ſin, the ruine of mankind, and the Author of death; ſo is this Gardiner the ranſome for our ſins, the raiſer of our ruines, and the reſtorer of our life. In ſome ſence then, and in a Myſtery Chriſt was a Gardiner: but Maries miſtake was in ſuppoſing him the Gardiner of that only place; and not the Gardiner of our ſouls. Souls in deſertion are full of miſtakes, though in their miſtakes are ſometimes many myſteries.
2. Her ſpeech upon her miſtake; If thou haſt born him hence, &c. we may obſerve,—
1. That her words to Chriſt are not much unlike the anſwer ſhe gave the Angels; only ſhe ſeems to ſpeak more harſh to Chriſt, than ſhe did to the Angels; to them ſhe complains of others; They have taken away my Lord; but to Chriſt ſhe ſpeaks as if ſhe would charge him with the fact, as if he looked like one that had been a breaker up of graves, a carrier away of Corpſes out of their place of reſt; Sir, if thou haſt born him hence. But pardon love, as it fears where it needs not, ſo it ſuſpects very often where it hath no cauſe; When love is at a loſs; he, or any that comes but in our way, hath done it, hath taken him away.
2. That ſomething ſhe ſpoke now to Chriſt which ſhe had not mentioned to the Angels. She ſaid not unto them, tell me where he is, but reſerved that queſtion for himſelf to anſwer, Come, tell me where thou haſt laid him, q. d. thou art privy to the place, and with the action of removing Chriſt my Lord; Oh how ſhe errs, and yet how ſhe hits the truth! Jeſus muſt tell her what he had done with himſelf, ſure it was fitteſt for his own ſpeech to utter, what was only poſſible for his own power to do.
3. That the concluſion of her ſpeech was a meer vant or flouriſh, And I will take him away. Alas poor woman, ſhe was not able to lift him up, there are more than one or two allowed to the carrying of a corps; and as for his it had more than an hundred pound weight of myrrhe and other odours upon it; ſure ſhe had forgotten that women are weak, and that ſhe her ſelf was but a woman; how was it poſſible that ſhe ſhould take him away? ſhe could not do it; well, but ſhe would do it though; there is no eſſay too hard for love; ſhe exempts no place, ſhe eſteems no perſon, ſhe ſpeaks without fear, ſhe promiſes without condition, ſhe makes no exception, as if nothing were impoſſible that love ſuggeſteth; the darkneſs could not fright her from ſetting out before day, the watch could not fear her from coming to the Tomb where Chriſt was laid; ſhe reſolved to break open the ſeals, and to remove the ſtone, far above her ſtrength; and now her love being more incenſed with the freſh wound of her loſs, ſhe ſpeaks reſolutely, I will take him away, never conſidering whether ſhe could or no, love is not ruled with reaſon, but with love; it neither regards what can be, nor what ſhould be; but only what it ſelf deſireth to do.
4. That through all this ſpeech ſhe omits the principal verb, ſhe enquires for Jeſus, but ſhe never names him whom ſhe enquires after. She could ſay to the Angels, they have taken away my Lord; but now ſhe talks of one under the term of him if thou haſt born him hence, tell me where thou haſt layd him, and I will take him away: him, him, him; but ſhe never names him, or tells who he is; this is ſolaeciſmus amoris, an irregular ſpeech, but loves one dialect; q.d. who knows not him? why, all the world is bound to take notice of him; he is worthy to be the owner of all thoughts; & no thought in my conceit, can be well beſtowed upon any other than him. And therefore Sir Gardiner, whoſoever thou art, if thou haſt born him hence, thou knoweſt who I mean, thou canſt not be ignorant of whom I love; there is not ſuch another among the ſons of men; as the pſalmiſt,Pſal 45.2. he is the faireſt among the Children of men; or as the Spouſe, he is the chiefeſt of ten thouſands; and therefore tell me ſome news of him; of none but him: of him, and only of him: O tell me where thou haſt laid him, and I will take him away. A ſoul ſick of love, thinks all the world knows her beloved, and is therefore bound to tell her where he is; the daughters of Jeruſalem were very ignorant of Chriſt, Can. 5.9. and yet I charge you, O daughters of Jeruſalem (ſaid the Spouſe) if ye find my beloved, that ye tell him I am ſick of love.Can. 5.8. Iohn 20.16.
2. Chriſt appears as unknown: Jeſus ſaith unto her, Mary; ſhe turned her ſelf, and ſaith unto him, Rabboni, which is to ſay, Master. Sorrow may endure for a night, but joy comes in the morning; ſhe that hitherto had ſought without finding, and wept without comfort, and called without anſwer, even to her Chriſt now appears; and at his apparition theſe paſſages are betwixt them, firſt he ſpeaks unto her, Mary; and then ſhe replies unto, him, Rabboni, which is to ſay Maſter.
1. He ſpeaks unto her, Mary! it was but a word, but O what life? what Spirit? what quickening and reviving was in the word? the voice of Chriſt is powerful; if the Spirit of Chriſt come alone with the Word, it will rouſe hearts, raiſe ſpirits, work wonders. Ah poor Mary, what a caſe was ſhe in before Chriſt ſpeak unto her? ſhe ran up and down the Garden, with O my Lord, where have they layd my Lord? but no ſooner Chriſt comes, and ſpeaks to her by his Spirit, and with power, but her mind is enlightened, her heart is quickened, and her ſoul is revived. Obſerve here the difference betwixt the Word of the Lord, and the Lord ſpeaking that word with power and Spirit; we find ſometimes the hearts of Saints are quickened, fed, cheriſhed, healed, comforted in the uſe of the means; and ſometimes again they are dead, ſenſleſs, heavy, and hardened; nay, which is more, the very ſame truth which they hear at one time, it may be affects them, and at another time it doth not; the reaſon is, they hear but the Word of the Lord at one time, and they hear the Lord himſelf ſpeaking that word at another time; Mary heard the Word of the Lord by an Angel, woman, why weepest thou? but her tears dropped ſtill; ſhe heard again the word of the Lord by Chriſt himſelf, woman, why weepeſt thou? and yet ſhe weeps, and will not be comforted; but now Chriſt ſpeaks, and he ſpeaks with power, Mary! and at this word her tears are dried up, no more tears now, unleſs they be tears for joy; and yet again, obſerve the way how you may know and diſcern the effectual voice of Jeſus Chriſt; if it be effectual, it uſually ſingles a man out; yea, though it be generally ſpoken by a Miniſter, yet the voice of Chriſt will ſpeak particularly to the very heart of a man, with a marvelous kind of Majeſty and Glory, ſtampt upon it, and ſhining in it, take an humble, broken, drooping Spirit, he hears of the free offer of grace and mercy in Jeſus Chriſt, but he refuſeth the offers; he hears of the precious promiſes of God in Chriſt, but he caſts by all promiſes, as things that are generally ſpoken and applyed by man; but when the Lord comes in, he ſpeaks particularly to his very heart, he meets with all his objections, that he thinks, this is the Lord, and this is to me. Thus Mary before heard the voice of an Angel, and the voice of Chriſt, woman, why weepeſt thou? it was a general voice, no better title was then afforded, but woman; thou weepeſt like a woman; O woman, and too much a woman, why weepeſt thou? but now Chriſt comes nearer, and he ſingles her out by her very name, Mary! Oh this voice came home, he ſhewed now that he was no ſtranger to her, he knew her by name: as ſomtimes God ſpake to Moſes, thou haſt found Grace in my ſight, I know thee by name; ſo Chriſt ſpeaks to Mary, thou haſt found grace in my ſight, I know thee by name. Exod. 33..17Why how ſhould this voice be ineffectual? Oh now it works! now ſhe knows Chriſt; which before ſhe did not; and indeed this is the right way to know Chriſt, to be firſt known of Chriſt. But now (ſaith the Apoſtle) after that ye have known God (and then he corrects himſelfGal. 4.9 or rather are known of God; for till he know us, we ſhall never know him aright. Now her dead ſpirits are rai…ed, which before were benummed; and no marvel that wi h a word he revive her ſpirits, who with a word made the W…rld, and even in this very word ſhewed an omnipotent power. The Gardiner had …one his part (…aith one) to making her all g…en on a ſudden. But even now her body ſeemed the hearſe of her dead heart, and her heart the coffin of her dead ſoul; and ſee how quickly all is turned out and in: a new world now; Chriſt's reſurrection is Mary Mag…alens reſurrection too; on a ſudden ſh… revives, raiſed (as it were) from a dead and drooping, to a lively and cheerful ſtate.
… She laid u…to him, Rabboni, which is to ſay, Maſter. As ſhe was raviſhed with his voice, ſo impatient of delay ſhe takes his talk out of his mouth, and to his firſt and only word, ſhe anſwered but one other, Rabboni, which is to ſay, Maſter. A wonder that in this verſe but two words ſhould paſs betwixt them two; but ſome give this reaſon, that a ſudden joy rouzing all her paſſions, ſhe could neither proceed in her own, nor give him leave to go forward in his ſpeech. Love would have ſpoken, but fear enfor…ed ſil…ce; hope framed words, but doubt melts them in the paſſage; her inward concei…s ſerved them to come out, but then her voice trembled, her tongue faultered, her breath …iled; why ſuch is the eſtate of them that are ſick with a ſurfeit of ſudden joy… her joy was ſo ſudden, that not a word more could be ſpoken, but Rabboni, which is to ſay, Maſter. Sudden joyes are not without ſome doubts or tremblings; when Jacob heard that his ſon Joſeph was alive,Gen … 26. Pſ…l. 1.26.1. Acts 12.9. his heart fainted, he was even aſtoniſhed at ſo good a news; when God reſtored the Jews out of captivity, they could think of it no otherwiſe then as a dream; when Peter was by an Angel delivered out of priſon, he took it only for a viſion or apparition, and not for truth; when Chriſt manifeſted his reſurrection to his Diſciples,Luke 24.41. it is ſaid, that for very joy, they believed not; their fears (as it were) kept back, and queſtioned the truth of their joyes. As in the Sea when a ſtorm is over, there remains ſtill an inward working and volutation; even ſo in the mind of man, when its fears are blown over and there is a calm upon it, there is ſtill a motus trepidationis, a motion of trembling, or a kind of ſolicitous jealouſie o what it enjoyes. And this might be Mary Magdalens caſe; though ſhe ſuddenly anſwered Chriſt, upon the firſt notice of his voice, yet becauſe the novelty was ſo ſtrange, his Perſon ſo changed, his preſence ſo unexpected, and ſo many miracles were laid at once before her amazed eyes, ſhe found (as it were) a ſedition in her thoughts; her hope preſumed beſt but her fear ſuſpected it to be too good to be true; and while theſe enterchange objections and anſwers, ſhe views him better; but for the preſent cannot ſpeak a word more ſave this Rabbony, which is to ſay, Master.
5. For the conſequents after this apparition, Jeſus ſaith unto her, touch me not, for I am not yet aſcended to my Father; John 20.17.but go to my brethren and ſay unto them, I aſcend unto my Father and to your Father; and to my God and your God.
In theſe words we may obſerve, a prohibition and a command; the prohibition, touch me not; the command, but go to my brethren, and ſay unto them, &c.
1. Touch me not. It ſeems Mary was now fallen at his ſacred feet, ſhe was now ready to kiſs with her lips his ſometimes grievous, but now moſt glorious wounds. Such is the nature of love, that it covets not only to be united, but if it were poſſible, to be transformed out of it ſelf, into the thing it loveth. Mary is not ſatisfied to ſee her Lord, nor is ſhe ſatisfied to hear her Lord, but ſhe muſt touch him, embrace his feet, and kiſs them with a thouſand kiſſes; Oh how ſhe hangs, and clings about his feet! or at leaſt, how ſhe offers to make towards him, and to fall upon him!—but on a ſudden he checks her forwardneſs, touch me not.
What a myſtery is this! Mary a ſinner touched him, and ſhe being now a Saint, may ſhe not do ſo much? ſhe was once admitted to anoint …is head, and is ſhe now unworthy to touch his feet? what meant Chriſt to debar her of ſo deſired a duty? ſhe had the fi…ſt ſight of Chriſt and heard the firſt words of Chriſt after his reſurrection, and muſt ſhe not have the priviledg of his firſt embracing? there is ſomething of wonder in theſe words; and it puts many to a ſtand; and many an interpretation is given to take off the wonder; I ſhall tell you of ſome of them, though for my p…rt I ſhall cleave only to the laſt.
1. Some think that Mary not only eſſayed to kiſs his feet, but to deſire the fulfilling of the promiſe of the Spirit of Chriſt; this promiſe Chriſt made to his Diſciples at his laſt ſupper,John 6.7. I will ſend you the Comforter; and ſhe expected it to be now performed after his reſurrection: to which Chriſt anſwered,Quia nondum ſanctum ſpiritum miſerat ideo a tactu ſuo Mariam prohibebat, dicens nondum aſcendi in calem, unde ipſe per me ſpiritum ſanctum ad vos mittet. Cyril. l. 12. in Joha. c. 50. that he would not then give the Spirit unto her, for that as yet he was not aſcended into heaven; whence the Spirit ſhould come, q. d. forbear Mary; if this be the meaning of thy complement, hands off, O touch me not; for I am not yet aſcended to my Father.
2. Others think that Mary was forbidden to touch, becauſe of her unbelief: ſhe had not the leaſt thought till juſt now that Chriſt was riſen, or that he ſhould aſcend; and therefore ſhe deſerved not the leaſt favour at his hands. q. d. Touch me not, Noli me tangere, quia in fide tua nondum reſurrexi, & ad gloriae ſtatum perveni. Hieronym. Epiſt. 95. c. ad-Hedibiam.for in thy faith I am not riſen, nor ſhall I aſcend unto my Father; thou complaineſt of men, they have taken away my Lord, thou ſeekeſt for the living among the dead, and therefore thou art unworthy of a touch, or any approach: O touch me not.
3. Others think that Chriſt forbade Mary's touch, becauſe ſhe looked upon it as the moſt manifeſt confirmation of her faith touching Chriſt's reſurrection. There was a more ſure and certain evidence of this thing than touching or feeling, and the diſcovery of that was to be after his aſcention when the holy Ghoſt ſhould be given, q. d. touch me not, for I would not have my reſurrection chiefly approved by the judgment of ſenſe, Noli me tangere, noli meam reſurrectionem judicio ſenſuum comprobare ſed parumper expecta tempes meae aſcenſionis & miſſionis ſpiritus ſancti, & tunc longe melius & tenacius percipies veritatem reſurrectionis meae, quam modo me contingens. Bern. Ser. 28. in Cant.rather expect a while, till I aſcend to my Father in heaven, for then I will ſend the holy ghoſt, and he ſhall declare the truth and certainty of my reſurrection far ſurer and better.
4. Others think that this touch was forbidden,Mat. 28.9. Ʋt oſtenderet manifeſtum castitatem, & ſanctimoniam perſanctificationem, dixit Mariae, ne me attingas. Epiphan. haereſii 26. propefinem.that Chriſt might ſhew his approbation of chaſtity, and ſanctity, and inward purity; Mary was now alone with Chriſt, and that he might give an example of moſt pure chaſtity, he forbids her touch, which afterwards in preſence of others he admits her, and other women too; for ſo it is ſaid, that they came and held him by the feet, and worſhipped him. And to this expoſition the reaſon affixed doth well agree, for I am not yet aſcended to my Father, q. d. for an example of holy chaſtity, touch me not now, but hereafter in heaven I will give thee leave; when men and women ſhall be as the holy Angels, and ſhall neither marry, nor be given in marriage, then mayeſt thou touch; there will be no need of the like example then as now; then I will not forbid thee; but till then, eſpecially if thou art alone, Oh touch me not!
5. Others think that Mary too much doated upon that preſent condition of Jeſus Chriſt; ſhe looked upon it as the higheſt pitch of Chriſt's exaltation; ſhe deſired no more happineſs than to enjoy him in that ſame condition wherein now ſhe ſaw him,Ne pristina illa familiaritate, qua eum in carne mortalem intuebatur, per tractaret, judicans poſt reſurrectionem gloriam reverentius, & gravius cum illo agendum eſſe. Chriſoſt. hom. 58. in Johan. and thereupon ſaid Chriſt, touch me not, for I am not yet aſcended; q. d. O Mary fix not thy thoughts ſo much upon my preſent condition, in as much as this is not the higheſt pitch of my exaltation; I am not as yet attained to that, nor ſhall I attain to it untill I aſcend; the degrees of my exaltation are firſt my reſurrection. 2. My aſcenſion. 3. My ſeſſion at Gods right hand; but that is not yet.
6. Others think that Mary carryed it with too much familiarity towards Chriſt; ſhe looked upon Chriſt as ſhe did formerly, ſhe had not that reverence or reſpect of Chriſt as ſhe ought to have had; ſhe differenced not the mortal ſtate of Chriſt from his new glorified ſtate after this reſurrection, whereas with him the caſe was quite altered; he is riſen in a far otherwiſe condition than he was, for now his corruptible hath put on incorruption, and his mortal hath put on immortality, he dyed in weakneſs and dishonour, but he is riſen again in power and glory; and as in another ſtate, ſo to another end, he was not now to ſtay upon earth, or to converſe here any longer, but to aſcend up into heaven, q. d. though I be not yet aſcended to my Father, yet I ſhall ſhortly aſcend; and therefore meaſure not thy demeanor towards me by the place where I am, but by that which was due to me; and when thou wilt rather with reverence fall down a far off, than with ſuch familiarity ſeem to touch me; Thus touch me not.
7. Others think this prohibition was only for that time, and that becauſe he had greater buſineſs for her in hand,Chriſtus non aliud prohibivit Magdalenae, quam ne nimium temporis abſumeret, proututea ſolebat, ad pedes ejus, ſed quam citius inde ſe expediret, ut de ejus reſurrectione certiores faceret fratre ſuos? Card. Tolet. ſup. Cap. 20. Joh. Chriſt was not willing now to ſpend time in complements, but to diſpatch her away upon that errand, Go to my brethren, &c. And the reaſon following ſuits with this comment, for I am not yet aſcended to my Father, q. d. thou needeſt not ſo haſtily to touch me now, for I am not yet aſcended; though I be going, yet I am not gone, another time will be allowed, and thou mayſt do it at better leaſure, only forbear now; and the firſt thing thou doſt, go to my brethren; it will do them more good to hear of my riſing, than it will do thee good to ſtand here touching, and holding, and embracing; and therefore in this reſpect, now touch me not.
Chriſtus loquitur de tactu, & de aſcenſione, non corporali, ſed ſpirituali. Etexinde Magdalena a Chriſt Domino illuminata fuit, ut deinceps non ſolum credideret, ſed & alias feminas ad credendum inſtruerit. vid. Aug. Tract. 21. in Ioh. Serm. 60. de verbis Domini, & 252. & 155. de tempore Ambroſ. Luc. Ultim. & lib. de Iſaac. & anima. c 5. & Ser. 58.8. Others think, that Chriſt in theſe words meant to wean her from all ſenſual touching, and to teach her a new and Spiritual touch by the hand of faith; and to this ſenſe the reaſon agrees well, for I am not yet aſcended, or, I ſhall quickly aſcend unto my Father; till Chriſt were aſcended ſhe might be touching with a ſenſual touch, but that would neither continue nor do her any good; but if ſhe would learn the Spiritual touch, no aſcending could hinder that; one that is in heaven might be touched ſo: and hence it is, that if now we will but ſend up our faith, we may touch Chriſt to this day, and there will vertue come out of him. It was Chriſt's care to wean Mary from the comfort of his external preſence, and to teach her how to embrace him by a true and lively faith: he was not long to be ſeen in his viſible ſhape, being ſhortly to aſcend unto his Father; and therefore the main buſineſs was to learn that touch, that would both continue and do her good to her ſouls health. And I believe for this very cauſe, Chriſt would not ſtay long with any of his Diſciples at any time; he only appeared to manifeſt himſelf, and to prove his reſurrection, and then to wean t…em from all ſenſual and carnal touching; he would quickly have been gone. Obſerve, that a Spitual touch of Chriſt by faith, is that which Chriſt prefers before all touches: it is the Apoſtles ſaying, henceforth know we no man aft…r the fl…ſh, yea, though we ha e known Chriſt after the fleſh, yet now henceforth know we him no more The words have a double interpretation; As, 1. Henceforth know we him no more; if we had any earthly carnal thoughts of Chriſt like unto the reſt of the Jews, that he, as the King of Iſrael, ſhould begin an earthly Temporal Kingdom, and that we ſhould enjoy all manner of earthly carnal priviledges; as honour, riches, power, yet now we kno… him no more, we have put off all ſuch carnal imaginations of his Kingdom. Or, 2. Henceforth know we him no more; we ſtand no longer affected towards Chriſt after any meerely humane, civil, or natural manner of affections, ſuch as thoſe bear to him, who converſed with him before his reſurrection, but altogether in a divine and Spiritual manner, agreeable to the ſtate of glory, whereunto he is exalted. Some vilified the Miniſtry of Paul, below that of the reſt of the Apoſtles, becauſe he had not been converſant with Chriſt in the fleſh; to which Paul anſwers, away with this fleſhly knowledg, henceforth know we no man after the fleſh; our way to deal with Chriſt is in a Spiritual manner, yea the bleſſing is upon this manner, and not on that; bleſſed are they that have not ſeen, and yet have believed. It is ſaid of Mary his mother, that ſhe had a double conception of Jeſus Chriſt, one in the womb of her body, another in the womb of her ſoul; the firſt indeed was more miraculous, the ſecond more benefical; that was a priviledg ſingular to her ſelf, but this was her happineſs common to all the choſen; it is the work of the inward man that God accepts; a Spiritual touch of Chriſt by faith is that which Chriſt prefers before all touches.
2. But go to my brethren, and ſay unto them, I aſcend unto my Father and your Father, and to my God, and your God, this was the command of Chriſt; inſtead of touching him, ſhe muſt go with a meſſage to his Apoſtles, and this was more beneficial both to her and them. The firſt preacher of this reſurrection (beſides the Angels) was Mary Magdalen; ſhe that before had ſeven devils caſt out of her, had now the holy Spirit within her; ſhe that was but a woman, is now by Chriſt made an Apoſtle; Apoſtolorum Apoſtola, the Apoſtles, for to them ſhe was ſent, and the meſſage ſhe was to deliver, it was Chriſt's riſing and aſcending; and what were they but the Goſpel, yea the very Goſpel of the Goſpel? this was the firſt Sermon that ever was made by any mortals of Chriſt's reſurrection; and this her fact had ſome reference unto Eves fault; a woman was the firſt meſſenger of this our joy, becauſe a woman was the firſt Miniſter of that our ſorrow.
But what means he to ſpeak of the aſcenſion, when as yet we are but upon the reſurrection? I ſuppoſe this was to prevent their miſtake, who might have thought, if Chriſt be riſen, why then we ſhall have his company again as heretofore; no ſaith Chriſt, I am not riſen to make any abode with you, or to converſe with you on earth as formerly; my riſing is in reference to my aſcending, look how the ſtars no ſooner riſe, but they are immediatly in their aſcendent: ſo Chriſt no ſooner riſen, but he is preſently upon his aſcending up.
But whither will he aſcend? to his Father, and our Father; to his God, and our God. Every word is a ſtep, or round of Jacobs ladder; by which we may aſcend up into heaven: As, 1. Father is a name of much good will: there is in it bowels of compaſſion. Oh what tenderneſs is in a Father? and yet many a Father wants good means to expreſs his good will unto his Child; now therefore God is added, that he may not be thought to be defective in that way; Oh Bleſſed meſſage! this is the voice of a Father to his Son: all that I have is thine. Luke. 15.31.Now if this Father be alſo God, and if all that is God's to be alſo ours, what can we deſire more than all that God hath; or all that ever God was worth? Oh but here's the queſtion, whether his Father and God be alſo ours? that he is Chriſt s Father, and Chriſt's God, is without all queſtion; but that his Father ſhould be our Father, and that his God ſhould be our God, this were a Goſpel indeed; O then what a Goſpel is this, Go to my brethren, and ſay unto them, that our relations and intereſts are all but one; the ſame Father that is mine is theirs, and the ſame God that is mine is theirs; his relations are made ours, and our relations are made his interchangeably. No wonder if Luther tells us that the beſt divinity lay in pronouns; for as there is no comfort in heaven without God, and no comfort in God without a Father, ſo neither is there comfort in Father, Heaven, or God, without ours, to give us a property in them all. O the bleſſed news that Chriſt tells Mary, and that Mary tells us, I aſcend to my Father, and your Father, to my God, and your God. Oh what dull hearts have we that are not more affected with this bleſſed news? no ſooner was Chriſt riſen from the dead, but he takes care in all haſte to appear to Mary; and no ſooner he appears to her, but he ſends her away in all haſte to others; go to my brethren, and tell it them: he would both have Mary and the reſt of his Apoſtles to hear of his loving kindneſs betimes in the morning; why alas! they had for ſome dayes been amazed with ſorrow and fear, but now he provides for their joy; and no ſooner they heard the news, but the… joy according to the joy in harveſt, and as men rejoyce when they divide they ſpoyl Chriſt's reſurrection was a cauſe of unſpeakable joy to them, how is it that we hear the ſame glad tydings, Iſa. 9.3.and yet we are no more affected with them? come Chriſtians, ſith the occaſion extends to us, and is of equal concernment to us, let us tune our hearts to this key; that as upon Chriſts abſence, we may Weep with them that weep; ſo upon his return, we may ſpring out in joy, and rejoyce with them that rejoyce. So much of the firſt Apparition.