Looking Unto Jesus, Book 7 · Chapter 1 · Section 7
SECT. VII. Of Chriſt's Apparition to all his Apoſtles.
IMmediately after this apparition to his ten Apoſtles, the next is to all his Apoſtles, not one being abſent; and after eight days, again his Diſciples were within, and Thomas with them, then came Jeſus, the doors being ſhut and ſtood in the midſt, and ſaid peace be unto you; Joh. 20.26, 27. Ver. 28, 29.then ſaith he to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thruſt it into my ſide, and be not faithleſs, but believing; and Thomas anſwered, and ſaid unto him, my Lord, and my God; Jeſus ſaith unto him, Thomas, becauſe thou haſt ſeen me, thou haſt believed; bleſſed are they that have not ſeen, and yet have believed.
In the whole ſtory we have Chriſt's apparition, and fruits of it.
1. For the Apparition (as in the former) we have, 1. The time. 2. The place. 3. The Perſons to whom he appeared. And, 4. The manner how he appeared.
1. For the time, and after eight days; it was on the ſame day ſeven night after the former apparitions, which was the firſt day of the week, and now becauſe of his reſurrection,Rev. 1.10. and apparitions, called the Lords day; I was in the Spirit on the Lord's day, (this in my apprehenſion) makes much for the honour of the Lord's day: the firſt aſſembly of the Apoſtles, after Chriſt's death, was on the firſt day of the week; and the ſecond Church aſſembly that we read of, was again on the firſt day of the week, and after eight days; a ſign that the Lord's-day Sabbath was on the firſt day inſtituted, and that the more ſolemn aſſemblies of God's people, were henceforth to be on the Lords days.Aug. de verb. Apoſto. Serm, 15. It is an uſual obſervation, that things and perſons which are named the Lords, are ſacred and venerable, in an high degree; as the grace of our Lord, Rom. 16.24. the ſpirit of the Lord, 2. Cor. 3.17. the beloved of the Lord, Rom 16.8. the glory of the Lord, 2. Cor. 3.18. the word of the Lord, 1 Tim. 6.3. the cup of the Lord, 1 Cor. 11.27. Augustine tells us that the Lords reſurrection promiſed us an eternal day, & that it conſecrated unto us the Lords day. Surely then this day muſt needs be venerable, & a ſolemn day among us Chriſtians. Now it was that as the riſing of the Sun diſpelleth darkneſs, ſo Chriſt the Son of righteouſneſs ſhined forth unto the world by the light of his reſurrection; and hence we read of the Apoſtles obſervation of this very day above all others; The firſt day of the week, the Diſciples being come together to break bread, Paul preached unto them: — and concerning the collection for the Saints, Act. 20.7.as I have given order to the Churches of Galatia, even ſo do ye: upon the firſt day of the week, let every one of you lay by him in ſtore, as God had proſpered him. Charitable contributions,1 Cor. 16.1, 2. and Church-aſſemblies were in uſe, and practiſe on the firſt day of the week, (i.e.) on the Lord's day. An argument ſufficient to me againſt all the oppoſers of this ſacred truth, that the firſt day of the week is our Chriſtian Sabboth; why then Chriſt aroſe, and at ſundry times appeared before his aſcention, and after his aſcention: Chriſt ſent down the holy Ghoſt on that very day; and after the ſending of the holy Ghoſt, the Apoſtles then preached, the Churches then aſſembled, Charities were then gathered, the Lord's Supper was then celebrated; Chriſt's firſt apparition was on that day, and after that day finiſhed, not any other apparition before this time: And after Eight days.
2. For the place, it is ſaid to be within; probably it was the ſame houſe wherein the former apparition was; the houſe wherein Chriſt celebrated the Paſsover, and inſtituted the Lord's Supper; wherein was the large upper room made ready for Chriſt; In this upper room immediately after Chriſt's aſcenſion,Mark 14.15. was that famous aſſembly of all the Apoſtles; as we have heard. And in this upper room was that other famous aſſembly of all the twelve, when the holy Ghoſt came down upon them in cloven tongues of fire, at the feaſt of Pentecoſt; and if we may believe tradition;Act. 2.1. in this upper room the ſeven Deacons (whereof Stephen was one) were elected and ordained. And in this upper room the Apoſtles, and Elders of the Church at Jeruſalem held that councel, the pattern of all councels, for the deciſion of that queſtion, whether the Gentiles that believed were to be circumciſed? Acts 6.in this upper room the Apoſtles and Diſciples frequently aſſembled for prayer and ſupplications; Yea they continued there with one accord in prayer and ſupplication: And hence Cyril who was Biſhop of the place, calls it foreign, the upper Church of the Apoſtles.Acts 15. But of this upper room, and of the doors of it being ſhut, we have ſpoken before.
3. For the perſons, they were his ten Diſciples, to whom he had appeared formerly, only now Thomas was with them, and ſo the number is compleat,Acts 1.14. which before was not; his Diſciples were within, and Thomas with them: and, Why Thomas with them? was not Thomas one of them? was not Thomas a Diſciple of Chriſt,Cyr. Jeruſ. Cat. 16. as well as the reſt? I grant; but Thomas is added, becauſe Thomas was not preſent at the laſt apparition, and this apparition was more eſpecially for Thomas's ſake; O the admirable love of Chriſt towards poor ſinners! obſerve, in Chriſt are bowels of mercy to his ſtraying ſheep; the Diſciples in danger had fled away from Chriſt, but he will not fly away from them; no, no, he ſeeks them, he ſtands in the midſt of them, and he comes again with an Olive branch of peace, ſaying, peace be unto you. Of all theſe we have touched before; but here is ſomething new; a new mercy breaking out on faithleſs Thomas? Chriſt proves it by lively examples, and ſtrong arguments,Iſa. 42.3. that He will not quench the ſmoaking flax, nor break the bruiſed reed; that he came to ſeek, and to ſave that which was loſt: Luk. 19.10.that he was ſent to bind up the broken hearted, and to heal the ſick, to reduce the abject, and to bring to the fold the ſtraying ſheep; for the ſake of one Thomas, Chriſt appears again, that to him as well as the reſt he might communicate his goodneſs, bequeath his peace, and confirm him in this neceſſary point of faith, that he was riſen again. O the goodneſs of Chriſt! like as a Father pityeth his children, ſo the Lord pityeth them that fear him; Pſal. 103.13.he that left the ninety and nine in the wilderneſs, to go after that ſheep that was loſt, declares his deſire to ſave ſinners; Of all that thou haſt given me, I have not loſt one, not one of his ſheep;John 17.12. he may ſuffer them a while to ſtray, as this one Diſciple, who continued incredulous for one whole week, but a Lord's day comes, and then Chriſt appears in the midſt of the candleſticks: The Lord is not ſlack concerning his promiſe (as ſome men count ſlackneſs) but he is long-ſuffering to us-ward, not willing that any ſhould periſh, but that all ſhould come to repentance. Humbled ſinners that deſpaire in themſelves may here find encouragement; it is their uſual cry, O my ſins, 1 Pet. 3.9theſe ſins are hainous, theſe ſins will damn me. Oh but conſider, hath not the Lord pardoned as great ſins? if thou art wicked, conſider the Publican; if thou art unclean, remember Magdalen; if thou art a thief, a man-ſlayer, muſe on that thief that was crucified with Jeſus Chriſt; if thou art a blaſphemer, call to mind the Apoſtle Paul, who was firſt a Wolf, and then a Shepheard; firſt lead, and then gold; firſt a Saul, and then a Paul; if thou art faithleſs, d…ffident, an unbeliever, one that haſt turned thy back on Chriſt, fled away from thy colours, look on Thomas, he fled away from Chriſt, as ſoon as any, and he is longeſt from Chriſt, after his Reſurrection of all the reſt; and though his fellow Diſciples ſay, They have ſeen the Lord, and that he was riſen indeed; yet this will not ſink into his head, he will not acknowledge it,Joh. 20.25. but is moſt peremptory; Except he ſee in his hands the print of the nayles, and put his fingers into the print of the nayles, and thruſt his hand into his ſide, he will not believe; Why ſhould any ſinner deſpair of Mercy? thou ſayſt, I am wicked; and God ſaith to thee, As I live ſaith the Lord God, I have no pleaſure in the death of the wicked, but that the wicked turn from his way, and live: thou ſayſt, I am an unbeliever, Ezek. 33.11.I am ſhut up in the priſon of unbelief, under bolts, and fetters, that I cannot ſtir one inch towards Heaven; Why? ſo was Didymus, and yet he obtained mercy; and the Apoſtle tells us, that God hath concluded all, or ſhut up altogether in unbelief, that he might have mercy upon all. Rom. 11.32.He deſpiſeth none, rejects none, abhors none, unleſs they continue to deſpiſe, reject, and abhor the Lord: Oh what a ſweet point is here to gain ſinners, to move, to melt, to thaw hard hearts? the incredulity of this Diſciple turns to our profit; and tends more to the confirmation of our faith, if we are but weak, than the very faith of all the other Diſciples of Jeſus Chriſt, had not Thomas diſbelieved, we had not received ſo great encouragements, to have believed in Chriſt, as now we have.
Excuſe me, that I ſpeak thus much to encourage ſinners to come in to Chriſt, I would be ſometimes a Boanerges, and ſometimes a Barnabas; a ſon of thunder to rouſe hard hearts, and a ſon of conſolation to chear up drooping ſpirits. All Miniſters may learn of the great Shepheard, and Biſhop of our ſouls, to have a reſpect in their miniſt…y to one ſinner, to one incredulous Thomas; we cannot be ignorant of theſe Scriptures,Rom. 14.1. Him that is weak in the faith receive you.— And to the weak I became as weak, 1 Cor. 9.22.that I might gain the weak.— And we exhort you b…ethren, warn them that are unruly, comfort the feeble minded, ſupport the weak, be patient towards all men. 2 T…eſ 5.14.— And of ſome have compaſſion, making a difference; and others ſave with f…ar, pulling them out of the fire. — And brethren, if a man be overtaken in a fault, ye which are ſpiritual, Jude. 22.23.reſtore ſuch a one in the ſpirit of meekneſs. — And the ſervant of the Lord must not ſtrive, but be gentle unto all men, apt to teach, patient in meekneſs, inſtructing thoſe that oppoſe themſelves, Gal. 6.1.if God peradventure will give them repentance. Dear ſouls!2 Tim. 2 24, 25. How do we long for your converſion and ſalvation? how are you in our hearts, in our Prayers, in our Sermons? My little children, How do we travel in birth again, until Chriſt be formed in you? how gladly would we ſpend, and be ſpent for you, though the more abundantly we love you, the leſs we are loved of you? If I knew but one Thomas in the great aſſembly of God's people, I ſhould think it as a crown, and the glory of my miniſtry to perſwade this man into faith.Gal. 4.19. 2 Cor. 12.15. Chriſt in this apparition, eyes one eſpecially above all the reſt; When his Diſciples were within, and Thomas with them, then came Jeſus.
4. The manner how he appeared, 1. He came, the doors being ſhut. 2. He ſtood in the midſt. 3. He ſaid, peace be unto you. All theſe we have diſpatched in the former apparition; I ſhall therefore proceed to that which is peculiar to this, Then ſaid he to Thomas, reach hither thy finger, and behold my hands, and reach hither thy hand, and thruſt it into my ſide, and be not faithleſs, but believing. In this apparition he argues his Reſurrection.Joh. 20.27. 1. From words. 2. From deeds.
1. From words. Thomas had ſaid, Except I ſee in his hands the print of the nayles, and put my finger into the print of the nayls, and thruſt my hand into his ſide, I will not believe. 1. Now Chriſt repeats the very ſelf-ſame words, and therein gives in one argument of his reſurrection; for if Chriſt could know what Thomas had ſaid, how is he but alive, and riſen from the dead? the dead have not ſenſe, much leſs the uſe of reaſon, but leaſt of all the knowledge of anothers mind; but Chriſt hath ſenſe and reaſon, ſcience and omniſcience; obſerve, Though Chriſt be abſent as in his bodily preſence, yet he underſtandeth all our thoughts, and if need were, he could repeat all our ſayings, word by word; How then may this convince all unbelievers in the world, that Chriſt is riſen, that he that was dead, now liveth, and that he is alive for ever more?
2. He appears arguing his Reſurrection from deeds, wherein is an act and object. 1. The act is, Thomas ſeeing and feeling, and q. d. Thomas, thou wilt not believe except thou ſeeſt, and feeleſt, now this is againſt the nature of ſaith; it conſiſteth not in ſeeing or feeling, but on the contrary, Faith is the ſubſtance of things hoped for, and the evidence of things not ſeen. Indeed in things natural a man muſt have experience; and then believe: but in divine things a man muſt firſt believe, and then have experience, and yet to help thy unbelief (ſaith Chriſt) I am willing thus far to condeſcend,Heb. 11.1. and yield unto thy weakneſs, come, feel the print of the nayls, and of the ſpear, Come reach hither thy finger, and behold my hands, and reach hither thy hand, and thruſt it into my ſide, and be not faithleſs, but believing. Chriſt compaſſionates his children, though full of weakneſs and wants; He pities them that fear him, for he knoweth our frame, Pſ. 103.12, 13.he remembreth that we are but duſt. 2. The object is Chriſt ſeen or felt; his prints, and skars, are the very witneſſes of our redemption, and of his reſurrection; they declare that Satan is overthrown, that death and hell are ſwallowed up in victory, that He hath ſpoiled principallities and powers; and to this purpoſe are theſe texts, Who is this that cometh from Edom, with dyed garments from Bozrah? By Edom, is meant death, by Bozrah (the chief City of Edom) is meant the ſtate of the dead or hell; from both which Chriſt returned at his glorious reſurrection, For, thou wilt not leave my ſoul in hell, Col. 2.12, 13. Iſa. 63.1, 2, 3.neither wilt thou ſuffer thy holy one to ſee corruption, Pſal. 16.10. Now ſaith the Prophet, or ſome Angel, Who is this that cometh from Edom, with dyed garments from Bozrah, who is this that cometh ſo triumphantly, with the keyes of Edom, and Bozrah, of death and hell at his girdle? to which the anſwer is given, I that ſpeak in righteouſneſs, mighty to ſave; as much as to ſay, it is I Jeſus Chriſt, I that am righteous in ſpeaking, and mighty in ſaying; whoſe Word is truth, and whoſe Work is ſalvation, it is I, even I; this anſwer given, another queſtion is propounded, Wherefore art thou red in thine apparrel, and thy garments like him that treadeth in the wine-fat? q. d. here's nothing but skars, and wounds, and blood; if thou art ſo mighty to ſave, How comes thy apparrel to be ſo red, and ſprinkled, or ſtained with blood? to which Chriſt anſwers, I have troden the wine-preſs alone, — and I will tread them in mine anger. I was troad, and preſſed, till the very blood ſtreamed out of my hands, and feet, and ſide, ſo preſſed, that they preſſed the very ſoul out of my body. See here, Behold my hands, and my feet, and my ſide; that it is I my ſelf, I have tread the wine-preſs alone. But as I was troad, ſo I will tread; up he gets, and he treads on them that troad on him, his enemies of Edom and Bozrah, are now like ſo many cluſters under his feet, and he tramples upon them, as upon Grapes in a fat, till he makes the blood ſpring out of them, and all to ſprinkle his garments, as if he had come out of the wine preſs indeed. See here a double ſight, his own blood, and his enemies blood; here's the blood of the Lamb that was ſlain, and the blood of the Dragon that was troaden upon; here's a ſhow both of his paſſion, and his reſurrection; of his ſuffering and triumphing, — another text of this nature; And one ſhall ſay unto him, What are theſe wounds in thy hands? then he ſhall anſwer, Thoſe with which I was wounded in the houſe of my friends. Zach. 13.6.I know in the ſtead of Chriſt ſome have imployed theſe words to the falſe Prophets, as if they had paſſed through the Churches diſcipline, and ſo had received their wounds. But others refer them to Jeſus Chriſt, of whom without controverſy the next verſe ſpeaks; and of whom the firſt verſe of this chapter ſpeaks, and to whom after a long Parentheſis the Prophet ſeems to return; And one ſhall ſay unto him (who was the fountain opened) what are theſe wounds in thy hands? or as the Septuagint, in the midſt of thy hands? a wonder it is to ſee thoſe prints, and skars in the hands of Chriſt; and therefore is the queſtion, What are theſe wounds? to which Chriſt anſwers, Thoſe with which I was wounded in the houſe of my friends (i.e.) in the houſe of my beloved, the children of Iſrael, my brethren according to the fleſh, the people of the Jews; why theſe are the wounds they gave me, and which now I ſhew as the ſigns of my victory, and as the marks of my reſurrection.
Thus far of the firſt head, the apparition of Chriſt.
2. For the fruits of this apparition, they contain Thomas's confeſſion, and Chriſt's commendation of him in ſome reſpects.
1. Thomas's confeſſion, And Thomas anſwered, and ſaid unto him, my Lord, & my God, a few words, but of great weight; 1. He acknowledgeth Chriſt a Lord; Mat. 28.18.into whoſe hands are put the very keys of heaven; all power is given unto me in heave… & in earth. 2. He acknowlegeth Chriſt God; whom he ſaw with his eyes, and felt with his hands, he looks on, not as a meer man, but as God, and as the ſecond perſon in the God-head. 3. He acknowledgeth Chriſt to be his Lord, and his God; this apropriating of Chriſt, is the right character of a faith, by which he brings home all the benefits of Chriſt unto his own ſoul, I ſhall a while inſiſt on all theſe.
1. He acknowledgeth Chriſt a Lord, How is he a Lord? I anſwer, 1. By eſſence, as God is Lord, ſo Chriſt is Lord, the Father is Lord, the Son is Lord, and the Holy Ghoſt is Lord; and yet they are not three Lords, but one Lord.
2. By creation, Chriſt is before all things (ſaith the Apoſtle) and by him all things conſiſt. Col. 1.17.This very thing is an argument of his Lordſhip. To us there is but one Lord Jeſus Chriſt, 1 Cor. 8.9.by whom are all things, and we by him.
3. By redemption, unction, office, and Mediatorſhip, unto which he was deſigned by his Father;Act. 2.36. and therefore the Apoſtle ſaith, that God hath made him Lord and Chriſt; he is a Lord by his office, and by the accompliſhment of his office, in dying, riſing, and reviving, he became Lord both of quick and dead, For to this end Chriſt both dyed, and roſe, Rom. 14 9.and revived, that he might be Lord both of dead and living. And thus he is a Lord in two reſpects. 1. A Lord in Authority, to command whom, and what he will; he only is Lord over our perſons, over our faith, over our conſciences; to him only we muſt ſay, Lord what wilt thou have me to do? Lord ſave us, or we periſh. 2. A Lord be is in power, he hath power to forgive, and power to cleanſe; he hath power to juſtifie, and power to ſanctifie; he hath power to quicken, and power to ſave to the uttermoſt, all that come unto God by him; he hath power to hold faſt his ſheep, and power to caſt out the accuſer of the brethren; he hath power to put down all his enemies, and power to ſubdue all things unto himſelf; in every of theſe reſpects Chriſt is a Lord. True, ſay blaſphemers, he is Lord by office, but he is not Lord by eſſence, as God is Lord, No? peruſe ſome texts in the Old Teſtament where the title of Lord is eſſentially ſpoken of, and we ſhall find the very ſame texts, and titles applyed to Chriſt in the New Teſtament. As for inſtance, in Iſa. 6.5. Woe is me (ſaith Eſay) for mine eyes have ſeen the King, the Lord of hoaſts; now this John refers to Chriſt; theſe things ſaith Eſaias, when he ſaw his Glory, Iſa. 6.5.and ſpeak of him. In Pſal. 68.17, 18. the Lord is among them, as in Sinai, in the holy place, thou haſt aſcended on high, thou haſt led captivity captive, thou haſt received gifts for men; now this the Apoſtle applyes to Chriſt, when he aſcended up on high, he led captivity captive, and gave gifts unto men. In Pſal. 110.1.Pſal. 110.1. the Lord ſaid unto my Lord, ſit thou at my right hand, Joh. 12.41.until I make thine enemies thy foot-ſtool. Now this Jeſus Chriſt applies to himſelf,Pſal. 68.17. ſaying, that David in ſpirit called him Lord, ſaying, the Lord ſaid unto my Lord. In Iſa. 40.3. the voice of him that cryeth in the wilderneſs, prepare ye the way of the Lord; now this the Evangeliſt applies to Chriſt.Eph. 4.8. This is he that was ſpoken of by the Prophet Eſay, ſaying, the voice of one crying in the wilderneſs, prepare ye the way of the Lord. No wonder if Thomas call Chriſt Lord, why, both the Old and New-Teſtament agree in this, that Chriſt is Lord; Lord by creation, and Lord by redemption; Lord by office, and Lord by eſſence.
Mat. 2.44, 45. Iſa. 4.5. Mat. 3.3.2. He acknowledgeth Chriſt to be God, as well as Lord; my Lord, and my God. But how is he God? I anſwer, not only by participation, ſimilitude, or in ſome reſpects, as Angels, and men are called gods; but ſimply, abſolutely, eſſentially, and without any reſtriction. Sometimes we read in Scripture, that Men or Angels,Exod. 7.1. good and bad, are called Gods; And the Lord ſaid to Moſes, ſee, I have made thee a God to Pharoah. — And thou ſhalt be inſtead of God to Aaron. Thus Nebuchadnezzer is called the mighty one, Exod. 4.16. Ezek. 31.11. 2 Cor. 4.4. Exod. 22.28. Pſal. 82.6. Pſal. 138.1.or the God of the Heathens; and Satan is called the god of this world. Thus Magiſtrates are called gods; thou ſhalt not revile the gods. I have ſaid yee are gods; Angels are called gods, before the gods will I ſing praiſes unto thee; but in all theſe there is ſome reſtriction, or improper ſpeech; Moſes is called Pharoah's God, and Aaron's God, not abſolutely, but with reſtriction to Pharoah and Aaron; Nebuchadnezzer is called the god of the heathen, and Satan the god of this world; not abſolutely, but with reſtriction to the heathen, and this world; Magiſtrates are called gods, and good Angels are called gods,Heb. 1.5. not abſolutely, but in reſpect of ſome offices or excellency, which they partake of from God. Only Jeſus Chriſt is called God without any reſtriction,Ver. 8 Rom. 8.32. and not only in reſpect of ſome office, or ſimilitude, but abſolutely, eſſentially, properly; as being from all eternity God of God; as being God of the ſubſtance of the Father before all worlds. What, is Chriſt only God, as an Angel is God?Joh. 2.16. 1 John 5.20. I challenge here all blaſphemers in the world. Ʋnto which of the Angels ſaid he at any time, thou art my Son, this day have I begotten thee? Or unto which of the Angels ſaid he at any time, Thy Throne O God is for ever and ever? or to which of the Angels ſaid he at any time, Thou art my Son, my own Son, my only begotten Son? unto which of the Angels ſaid he at any time, this is the true God; the great God; who is over all, God bleſſed for ever, Amen? Tit. 2.13. Rom. 9.5.unto which of the Angels are thoſe divine Attributes given, as of eternity, immutability, omnipotency, omniſcience, omnipreſence? and yet are all theſe given to Chriſt; for eternity, I was ſet up from everlasting, from the beginning, or ever the earth was; for immutability,Prov. 8.23. Heb. 1.15. Mat. 11.27. John 2.25. Mat. 28.20. thou art the ſame, and thy years ſhall not fail. For omnipotency, all things are delivered unto me of my Father; For omniſcience, he needed not that any ſhould teſtifie of man, for he knew what was in man. For omnipreſence, lo I am with you alway unto the end of the world.
Men, Brethren, and Fathers: I am forced to make this defence of the divinity of Chriſt, becauſe of the blaſphemy of thoſe Arians, Photinians, Eunomians, now again raked out of hell. O who would think that ſuch a generation of men ſhould be amongſt us in this Iſland, where the Goſpel hath ſhined ſo brightly for ſo many years? we maintain Chriſt is God, and Chriſt is Lord; we ſay with Thomas, my Lord, and my God. Ah ſay blaſphemers, Chriſt is God, and Chriſt is Lord, as Magiſtrates and Angels are called Gods and Lords: I hope I have ſaid enough to difference betwixt Chriſt and them; howſoever I conclude with the Apoſtle, Though there be that are called Gods, whether in heaven or in earth (as there be Gods many, and Lords many) yet to us there is but one God, the Father of whom are all things, and we in him, and one Lord Jeſus Chriſt, by whom are all things, and we by him,1 Cor. 8.5, 6.
3. He acknowledgeth Chriſt to be his Lord, and his God; And Thomas anſwered, and ſaid unto him, my Lord, and my God. Now his ſaith broke out; from the things ſeen and felt; he is raiſed up to believe things neither ſeen nor felt; he ſees the prints and skars in the manhood of Chrſt, and now he believes that Chriſt is God, yea that Chriſt is his God; my Lord, and my God. Obſerve here, that faith gives the ſoul a propriety in God and Chriſt. As God loves ſome with a ſpecial and peculiar love, ſo faith anſwers God and Chriſt's particular love, by a particular application, my Lord, and my God, and my Chriſt. Faith is an apropiating, an applying, an uniting grace; in the actings of faith on God, or on Chriſt as God, we may obſerve theſe ſteps,—
1. It ſees God in his Glory and Majeſty, in his Greatneſs and Goodneſs, and all other his attributes; it ſees God as the infinite fountain of all good, and it conſiders what an infinite dreadful thing it were to be ſeparated from this God; it ſees God, and the ſight makes a deep impreſſion on that very ſoul; the love of that God is more to the ſoul than all the world; and the leaſt diſpleaſure of that God is more trouble to that ſoul, than all the miſeries that all creatures under heaven are able to bring upon it.
2. It diſcovers the reality of this Glory and Majeſty, of this greatneſs and goodneſs of God. Before any faith is planted in a ſoul, the very uſe of reaſon may come to underſtand much of God and Chriſt, but in compariſon it looks upon God and Chriſt as notions, conceits, and imaginary things; only faith convinces the ſoul throughly of the certainty and truth of ſuch things; where true faith is, the things we believe are more certain to us than things we ſee, or feel, or handle; faith is ſo ſure in its apprehenſions of God and Chriſt, that it will venture ſoul and body, the loſs of all upon that account; it will bear any hardſhip, yea it will venture the infinite loſs of eternity upon them.
3. It enables the ſoul to caſt it ſelf upon God in Chriſt for all the good and happineſs it ever expects. Alas, ſaith the ſoul, I have formerly reſted on worldly things, I looked upon them as the only, real, ſure excellences that I had to enjoy; but now I find they are vain things, deceitful things, no better than reeds of Egypt, vanity of vanities; and nothing is real, ſure, excellent on this ſide God and Chriſt,Cant. 6.2. and therefore I will rely upon him, and none but him; it is only God is an all-ſufficient good, it is only Chriſt that is the rock that will never fail, on him will I role my ſelf, unto him will I make an abſolute reſignation of all, I will betruſt him with all I have, and all I am; I will commit all unto him for ever, and ever.
4. As faith relyes all upon God in Chriſt, ſo it apropriates all God, and all Chriſt unto it ſelf, I am my beloved's, and my beloved is mine; there is a mutual propriety betwixt Chriſt and the Church, and betwixt Chriſt and the ſoul; Chriſt hath a propriety in me,Pſal. 73.35. and I have a peculiar propriety in Chriſt, Chriſt is mine, ſo as I have none in the world ſo mine, whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee, Chriſt is mine, and mine in a peculiar manner, there is a propriety with peculiarity, my Lord, and my God. O the excellency of Faith! this ſtep goes beyond all the reſt; it is a bleſſed thing to have a true ſight of God, there is much Power in it; but to ſee God in his glory, Majeſty, greatneſs, goodneſs, as my God; to ſee all the att…ibutes of God as thoſe things that my ſoul hath an intereſt in; to ſee Chriſt coming from the Father for me, to be my redeemer; to ſee Chriſt in whom all fulneſs dwells, (in whom the treaſures of all God's riches are, not only Chriſt dying as man, but riſing as God for me, and my ſalvation;John 20.29 to ſee Chriſt, and then to lay hold on Chriſt, and to ſay, my Lord, and my God. O this is the work of precious ſaith; and to this now is Thomas arrived in this confeſſion of his, my Lord and my God.
2. Hereupon follows Chriſt's commendation and correction; Jeſus ſaith unto him, Thomas, becauſe thou haſt ſeen me, thou haſt believed; bleſſed are they that have not ſeen, and yet have believed; In the firſt place Chriſt commends Thomas's ſaith, becauſe thou haſt ſeen me, thou haſt believed, q. d. thou ſeeſt me a man; but conſidering how I am riſen from the dead, thou believeſt in me as God; I commend thy faith, but 'tis a weak faith in reſpect of its riſe; now therefore to correct it, I pronounce thoſe bleſſed to all generations, that when I am gone, as in regard of my bodily preſence, yet they will believe in me; bleſſed are they that have not ſeen, and yet have believed. I am afraid of tediouſneſs, and therefore I ſhall not enlarge any more on this apparition.