An Olive Leaf, Part 2
ACT. 3.26.
Ʋnto you firſt God having raiſed up his Sonne Jeſus, ſent him to bleſſe you, &c.
GRace in its tender, and the thing it ſelfe tendered, I made the parts of this Verſe; of the firſt I have ſpoken a little, of the next in our next work. Grace it ſelfe is here mentioned in its cauſe or foundation, which is Gods raiſing Chriſt from the dead: and in its formality, bleſſing him to us, to turn us from all our ſinnes. The bleſſedneſſe of man in its cauſe, I am firſt here led to handle, by the order of the words. God having raiſed up his Sonne Jeſus, ſent him, &c. Doct. The reſurrection of Chriſt is the foundation of mans ſalvation. Hence is that manner of ex…ion of the Apoſtle, I am a Phariſee, … the hope and reſurrection of the dead, &c. Act. 23.6. (i.) for preaching hope and ſalvation by the reſurrection of Jeſus Chriſt, which was the thing we know he zealouſly did, was he perſecuted: by which words we ſee that the hope of man is founded upon the reſurrection of Chriſt from the dead. A like pregnant place, Act. 13.32, 33. And we declare unto you glad tidings, how that the promiſe which was made unto the Fathers, God hath ſulfilled the ſame unto us their children, in that he hath raiſed up Jeſus again, as it is alſo written in the ſecond Pſalm, Thou art my ſonne, this day have I begotten thee.
Upon this, to wit, the reſurrection of Chriſt, beares the confirmation of Gods oath to the Elect, for the accompliſhment of their eternall good. Therefore being a Prophet, and knowing that God had ſworne with an oath to him, that of the fruit of his loyns according to the fleſh, he would raiſe up Chriſt to ſit on his Throne; he ſeeing this before, ſpake of the reſurrection of Chriſt, &c. Act. 2.31. David did perſonate all the Elect, as Abraham all believers, and in him God ſweares to all the elect, that Chriſt ſhould be actually given in our nature, and die, and not be left in grave to periſh▪ but be raiſed to the Throne, to do all the works belonging to our eternall ſalvation.
Upon this beares the infallible determination of Chriſts ſtate, as the naturall ſonne of God, and ſo the meſſenger indeed of the covenant, and no impoſtor. Had not Chriſt been indeed the naturall Sonne of God, his ſoule had been left in grave, (i.) in Hell, he had periſht everlaſtingly in that undertaking. And *foreign determined as it were by definitive ſentence.determined to be the Sonne of God with power, according unto the Spirit of holineſſe by the Reſurrection from the dead. Rom. 1.4. Compare this with Act. 13.33. God hath fulfilled the ſame to us their children, in that he hath raiſed up Ieſus again, as it is alſo written in the ſecond Pſalm, Thou art my ſonne, this day have I begotten thee. God cals the day of Chriſts reſurrection the day of his propagation, and for this reaſon, becauſe this did as evidently declare and determine him to be the naturall Sonne of God, as if but in that day begotten, whereas his generation otherwiſe properly conſidered, was from eternity and ineffable; and therefore is it that the Prophet ſaith, Who can declare his generation? Chriſts reſurrection determines him infallibly to be the naturall Sonne of God, and ſo God coequall with his Father, and a firm foundation of hope, in all things wherein appointed of God to be hoped in: which is the opening of that 1 Pet. 1.21. Who by him doe believe in God which raiſed him from the dead, and gave him glory, that your faith and hope might be in God. God gave him glory by his reſurrection; what's that? why gave teſtimony by this to all, that Chriſt was his own naturall Sonne, begotten from eternity, and ſo God coequall with him; that ſo our faith and hope in Chriſt might be all one for firmneſſe as in the Father himſelfe, being truly God.
Upon this, to wit, Chriſts reſurrection, beares his inſtallment to Mediatorſhip, and his ſtanding and abiding in that Office; upon this principle; and therefore it is that the Apoſtle uſeth that expreſſion, yea rather that he is riſen again. Who is he that condemneth, it is Chriſt that died [yea rather that is riſen again] who is even at the right hand of God, who alſo maketh interceſſion for us. Rom. 8.34. This is the foundation of his inſtallment and endowment to be head over all, and to derive life and conduct, and whatſoever elſe is noble to all the myſticall body. And he is head of the body the Church, who is the beginning, the firſt-born from the dead, that among all he might have the preheminence, Col. 1.18. This openeth that Scripture, Act. 13.34. And as concerning that he raiſed him up from the dead, now no more to returne to corruption, he ſaid on this wiſe, I will give you the ſure mercies of David. Chriſt being raiſed, upon this is founded his Mediatorſhip, his preheminence in Heaven and Earth; and this makes all ſure to the ſeed of his loyns. Chriſt is ſaid in the ſecond Pſalm, in the day of his reſurrection to be begotten; and in the firſt of the Coloſſians, he is ſaid upon the ſame ground, to be borne from the dead; One calls his reſurrection a generation, the other calls it a birth; becauſe 'twas as both, like Iſaac's reſurrection from his death; his father received him from the dead, and 'twas to him as if he had been again begotten, and again born; and this laſt generation and birth, rather then the firſt, the foundation of the Covenant: for upon this laſt generation and birth breakes forth the oath and the covenant, and all that traine of glory and preferment to Abraham, and his ſeed; yea (to uſe the expreſſion of the Apoſtle) upon this rather then upon the firſt birth.
Upon this beares and in this is involved the converting vigor of all viſible Ordinances: the Apoſtles would not otherwiſe have been ſo tender and ſtrict in their place, to beare witneſſe of, and give teſtimony to this point, to wit, Chriſts reſurrection in all their miniſtery; nor otherwiſe would they have found ſo good ſucceſſe in the ſoules of men, by beating ſo much upon this one thing, if this one thing had not been a main thing, even as all. Wherefore of theſe men which have accompanied with us, all the time that the Lord Ieſus went in and out amongſt us, beginning from the baptiſme of Iohn to this ſame day, muſt one be ordained to be witneſſe with us of his reſurrection, Act. 1.22. In which place we ſee what all the viſible ordinances of God are principally to hold out as their and our vigour and life, to wit, Chriſt riſen from the dead. The like Scripture is that Act. 4.33. And with great power gave the Apoſtles witneſſe of the Lord Ieſus (and obſerve the effect of this miniſtery thus pointed) and great grace was upon them all, Act. 2.36, 37. and by both you ſhall ſee in what eſpecially is wrapt up the converting vigor of viſible ordinances. Therefore let all the houſe of Iſrael knew aſſuredly, that God hath made the ſame Ieſus whom ye have crucified both Lord and Chriſt, (i.) raiſed him up, and ſet him at his right hand. Now when they had heard this, they were prickt in their heart, and ſaid unto Peter, and to the reſt of the Apoſtles, men and brethren what ſhall we doe? Now when they heard this; what? why that Chriſt whom they had crucified, God had raiſed and advanced; That the Apoſtles found the vigor of their miniſtry involved and evolved in & by this point, is hinted by that in the fourth of the Acts, 1, 2. And as they ſpake unto the people, the Prieſts and the Captain of the Temple, and the Sadduces came upon them, being grieved that they taught the people, and preached through Ieſus the reſurrection from the dead. It ſeemeth, this point moſt prickt the heart, and ſpoiled their party. Not only the Apoſtles found this the piercing poynt of their miniſtery, but alſo all the Prophets; ſee Act. 26.22, 23. Having therefore obtained help of God, I continue unto this day witneſſing both to ſmall and great, ſaying none other things then thoſe which the Prophets and Moſes did ſay ſhould come: that Chriſt ſhould ſuffer, and that be ſhould be the firſt that ſhould riſe from the dead, and ſhould ſhew light unto the people, and to the Gentiles. With this place compare Luke 24.44. Chriſt to take off the admiration of his Diſciples at his reviving, and comming againe after death amongſt them, and ſitting and eating with them, ſaith, Theſe are the words which I ſpake unto you while I was yet with you, that all things muſt be fulfilled which were written in the Law of Moſes, and in the Prophets, and in the Pſalms concerning me.
This point is of dread to the ungodly. Ʋſe. Chriſt being riſen, all ſhall riſe; for he riſeth as a generall perſon: it is the Apoſtles argument, therefore let none diſlike the Logick. As in Adam all die, ſo in Chriſt all ſhall be made alive, 1 Cor. 15.21. Chriſts reſurrection is a ſeale of the reſurrection of all, good and bad: Nay, Chriſt being riſen, all ſhall riſe and come to judgement; to this height the Apoſtle carries this point. Becauſe he hath appointed a day, in which he will judge the world in righteouſneſſe, by the man whom he hath appointed, whereof he hath given aſſurance unto all men, in that he hath raiſed him from the dead, Act. 17.31. I collect from the Scripture that Chriſts reſurrection ſealeth two things to us, that all ſhall riſe, and that all ſhall come to be judged by him. And O wicked man, how dreadfull will this judgement be to thee? 'Tis dreadfull for a Chriſtian to be brought now before Chriſt in the Court of conſcience, as he ſits there, and makes that weake part of man to ſpeak againſt one in his ſtead, as I gather by that of Ioh; And doſt thou open thine eye upon ſuch a one, and bringeſt me into judgement? Job 14.3. and calls man a ſhadow. Man here, is indeed but a ſhadow, gone of an inſtant, as flower; and yet to bring this ſhadow into judgement before Chriſt, as he ſits in the Court of conſcience here, O how unſuſſerably dreadfull it is to a good man! but how dreadfull then to a bad! but how dreadfull will it to be a wicked man hereafter, when brought before Chriſt perſonally, and in all his glory as Judge of all the world, with ten thouſand of his Saints, as Iude ſpeakes, when neither Judge nor Judged a ſhadow; when every wicked man ſhall be brought in a durable condition and ſtate of body, as well as of ſoule, to beare a blow, a bruiſe, a wound, and the rankling of it in every veine, from head to foot, to all eternity?
Severall things lead me to thinke that the great day of Chriſts judicature will be very dreadfull to all the wicked: One, becauſe man ſhall appeare then not as a ſhadow, but as a ſubſtance, as an everlaſting ſubſtance, to beare the height of Gods diſpleaſure. Secondly, becauſe his ſinnes alſo ſhall not then appeare as a ſhadow. Alas, 'tis but the ſhadow of ſinne, that revives and appeareth in conſcience now; and yet when this reſurrection is, of the ſhadow of ſinne, man dies, is feare round about; but then ſinne in its ſubſtance, the heart of ſinne, yea ſinne with all its demenſions, longitude, latitude, height, depth, bredth, every ſecret which now no eye ſees; the bookes ſhall be then opened, and every idle word, and idle thought ſhall be ſet in order, and all the dead ſtretched out and layd naked before him with whom we have to doe; yea and ſet in order before the ſoule it ſelfe, and conſcience made to ſay, all this is true: When there ſhall be ſuch a reſurrection of the dead, of all the dead, ſinnes dead and gone out of memory for many ſcores of yeeres, all together made to revive in conſcience at once, with all their circumſtances of time, place, and the like, in their full ſtrength; and Chriſt by in all his glory, and all the Saints and holy Angels, ſeeing all as plainly as the man himſelfe; theſe things make me think 'twill be then a very dreadull day to all ungodly wretches. The Apoſtle Paul was poſſeſt with this thing better by far then I am, and laboured to poſſeſſe his hearers, with it, as now I do you. Knowing therefore the terror of the Lord, we perſwade men. 2 Cor. 5.11. What is this terror? why the point I am upon; read the Verſe foregoing; For we muſt all appear before the judgement ſeat of Chriſt, that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad: Knowing therefore the terror of the Lord, we perſwade men. Chriſt being riſen, all ſhall riſe; all men, and all their actions, good and bad; and theſe ſhall be proclaimed all over the world at once, all over two worlds at once met together; this to the wicked will be terrible indeed, the very glimpſes of this are terrible: therefore ſure the thing it ſelfe farre more. When Paul reaſoned with Faelix about judgement to come. Faelix trembled, Acts 24.25. When Herod did but thinke that Iohn the Baptiſt was riſen again whom he had murthered, how it affrighted him. Herod feared Iohn when alive, but much more after he aroſe and lived again, Mark 6.15, 16. one from the dead is terrible. Perſons in their reſurrection are other perſons for majeſty and terrour: ſo ſinnes in their reſurrection, are other ſinnes for bigneſſe, dread, and horror; all theſe meeting will make horripilation in perfection, every haire of thy head ſtare, every eye-ſtring ſtretch, and every heart-ſtring twiſt together, and teare; and yet no eye ſhall pity thee, of all that innumerable company of juſt men made perfect that then ſhall appeare and ſit upon thee.
Let no wile cauſe you to evade the weight of things. And when they heard of the reſurrection of the dead, ſome mocked, and others ſaid, we will heate thee again of this matter, Acts 17.32. Doe not in your hearts ſcoffe at this truth, though weakly held out unto you: doe not put farre from you the evill day: doe not in your hearts deny the reſurrection, or ſay it is paſt already, as Hymenens, and Phyletus, who overthrew the faith of ſome, and their words did eat as a canker, 2 Tim. 2.8. Thus doe ſome men now, who tell us that the reſurrection is paſt, and they introduced into a new world, and the day of judgement paſt, making things of the greateſt ſubſtantialitie, Doct. allegories, chimeras, and fancies: but now ſee Chriſtians, by this which hath been ſaid, that theſe temptations are not ſmall and light; they overthrow that which is the main foundation of mans ſalvation. Many others there are, which though Hiſtoricall believers of this truth, yet believe not that ſuch things beare upon it; as I thinke that great man was one, of which we read Acts 26.25, 26, 27. I am not mad moſt noble Feſtus, but ſpeak forth the words of truth and ſoberneſſe: for the King knoweth of theſe things, before whom alſo I ſpeake freely; for I am perſwaded that none of thoſe things are hidden from him, for this thing was not done in a corner, &c. a man is judged a mad man, when he preſſeth upon great men, eſpecially great and weighty points.
This point alſo is much for the conſolation of all the children of Chriſt. Ʋſe 2 Chriſt being riſen, we are delivered from the obliging power of ſinne. Chriſt was delivered for our effences, and raiſed again for our juſtification, Rom. 4.25. As the end of Chriſts death was to ſatisfie, ſo the end of his reſurrection is to juſtifie, to give teſtimony before God, Angels, Men, and Divels, that he hath gone through all in our ſtead and perſon well, and to demand an acquittance from God in our name, for all debts and demands whatſoever he can make in order to us, according to that of the Apoſtle, Who ſhall his any thing to the charge of Gods elect? it is God that juſtifieth; who is he that condemnes? it is Chriſt that died, yea rather that is riſen again, who is even at the right hand of God, Rom. 8 33, 34. Chriſt being riſen, and come before his father ſpotleſſe, as having done all things intruſted well, his father is forced to juſtifie him, and ſo all the elect in him; hence when any layeth charge and challenge to us, whether Satan, ſinne, or conſcience; this obligation is upon God by Chriſts reſurrection, to ſtand up, acquit, and juſtifie us, who is greater then all that can condemn us, yea greater then our own conſcience in his juſtification of us, as he is greater then our owne concience in his condemnation of us; and this is that which over beareth and over-ruleth all, which would overbeare our ſpirit, and our peace. This is the life of that Scripture alſo, 1 Cor. 15.7. If Chriſt be not riſen, your faith is vain, ye are yet in your ſinnes. Which Scripture ſheweth where ſinners ſhould take hold to juſtification, in Chriſt, as riſen and juſtified in our perſon; faith ſhould particularly make application of this, that I am juſtified in him, and ſo all my ſinnes done away in his acquittance and juſtification. Chriſt being riſen and juſtified, I am juſtified in him; this is the proper motion and exerciſe of faith in this point; I know that my Redeemer lives. Jeb takes particular hold of the reſurrection of Chriſt, (i) hold in his own behalfe, that he ſhould live alſo by him. And this opens that difficult place of Scripture, Rom. 10.9. If thou ſhalt confeſſe with thy mouth the Lord Jeſus, and ſhalt believe in thine heart that God raiſed him from the dead, thou ſhalt be ſaved. (i.) that Chriſt is riſen, and acquitted, as perſonating thee. The words doe not mean a hiſtoricall faith, the believing of ſuch a hiſtory: but an applicatory faith, as I mentioned; and he that doth thus believe, is indeed ſaved and delivered from the bond and condemnation of his ſinnes. This will be better ſtrengthened and evidenced, by referring it to proper examples. Abraham believed in God that quickned the dead, ſaith the Apoſtle: which points firſt at Iſaac, and in him to Chriſt. Now what was Abrahams faith in God, concerning Iſaac? meerly, that God would raiſe him, and put life againe into him? &c No; his faith was, that God would quicken him from the dead, and give him again into his boſome to be his heire, and his Iſaac, his laughter, joy, glory, and crown of his family: and this ſheweth how he believed in Chriſt whom Iſaac typiſied; that God would quicken him from the dead for him; that he would raiſe Chriſt, and give him into his boſome, to be his heire, his Iſaac, his laughter and joy; that God would take Chriſt from the grave, and acquit him and Abraham in him; or elſe Abrahams faith in that myſtery of Iſaac, would have been imputed to him for righteouſneſſe. He againſt hope believed in hope: ſo ſhould we, againſt all that ſence, Satan can ſay about our ſinnes, ſtill believe in God that quickneth the dead; that God hath raiſed and acquitted Chriſt, and therefore me, being perſonated in him. And this was Iohs faith concerning Chriſts reſurrection, he was not meerly hiſtoricall in this point, but evangelicall and applicatory, as plainly appeareth by his words, I know that my Redeemer lives, that God quickneth my Iſaac from the dead, whom I ſhall ſee for my ſelf.
As we are delivered from the guilt of ſinne, by this that Chriſt is riſen, ſo from the power of ſinne; Rom. 8.11therefore is this point I am upon, Canaan milke and honey, to all the people of God. He that raiſed up Chriſt from the dead, ſhall alſo quicken our mortall bodies, by his Spirit which dwels in us: therefore are we debtors not to the fleſh, to fulſill the luſts thereof, but to this quickning ſpirit by which the deeds of the body are mortified. The riſing of the Sunne of righteouſneſſe, is in the little world as the riſing of the naturall Sunne in the great world; that which makes all riſe, open, and revive with it, infuſeth vigor, warmth, ſpirit, which makes all the creation renew, and give forth freſh glory and verue ſtill. And this is the meaning and opening of the Prophet Malachy, who uſeth this very metaphor; To you which feare my name ſhall the Sunne of righteouſneſſe ariſe, with healing in his wings, and ye ſhall goe forth and grow up as calves of the ſtall. That Chriſt is riſen, ſhall be to all you that feare Gods name, to your diſeaſed, infirme, ungrowing ſpirituall condition, as the riſing of the Sunne upon a debile body; that which ſhall ſend forth a power, ſpirit and vigor into your ſoules, which ſhall heale all your diſeaſes, and make you full of ſpirit, and ſpringing abundantly. Nature is excited by the riſing of the Sunne, and ſtrengthened to bud, bloſſome, and beare. Paul was well aware of the great benefit of this point I am now upon, as appeareth by his high expreſſion of this matter. And what is the excellent greatneſſe of his power to us ward who believe, according to the working of his mighty power, which he wrought in Chriſt when he raiſed him from the dead, and ſet him on his right hand. Epheſ. 1.19, 20. You which believe have advantage by the reſurrection of Chriſt, to pray for and expect ſuch a power as is exceeding great to work in your ſoules for the ſubduing of your ſinnes, and quickning of you to all good, as wrought in Chriſt when raiſed, (and then ſurely the power of God wrought in height in Chriſt, if ever) ſo farre forth as finite States are capable of the operation of ſuch an infinite power and vertue; which is a foundation of ſingular conſolation, in order to all our preſent weakneſſe, deadneſſe, and unheavenlineſſe; and all this vertue promiſed to be given to ſuch as feare him. Such a Sun-ſhine upon thee, O poore Chriſtian, Chriſt being riſen, as thou art not aware of; what glory and vertue, healing and growth it will raiſe thee to! Such a Sunne is riſen upon thee, which will make thee riſe and ſhine every day more and more, unto the perfect day, which will make thee perfect to every good work, to doe his will. Now the God of peace which brought again from the dead our Lord Ieſus, make you perfect in every good work to doe his will, working in you that which is well pleaſing in his ſight.
I may adde yet one thing more, as conſolatory. Chriſt being riſen, the people of God are delivered not onelyonly from ſinne, but alſo from the rigor of duty and obedience. Chriſt being riſen, that body which he had here is changed, and in that ſenſe put away, and Chriſt married to another, to a gloriſied body; and the laying down of this tabernacle, and betaking by his reſurrection to a more ſpirituall ſtate, going from a naturall to a ſpirituall body by his reſurrection, is a myſtery; it ſpeaks the Law dead which obliged the naturall body of Chriſt, and ſo his naturall ſoule, as one truely man as we are, to doe all the will of God: this obligation in his naturall body he anſwered, and then laid it down, and by his reſurrection takes up another ſtate, a Spirituall body; laid down his naturall body, marries himſelfe againe unto another, to wit, a Spirituall body: that body upon which the Law tooke hold being gone, the Law is gone to, (i.) one being changed, the other is changed. Rom. 7.4.Ye are become dead to the Law by the body of Chriſt, that ye ſhould be married to another, even to him who is raiſed from the dead, that we ſhould bring forth fruit unto God. But now we are delivered from the law, that being dead wherein we were held, we might ſerve him in newneſſe of ſpirit. The meaning of which words is, that we are apt to account that the Law in the ſtrictneſſe of it, took hold of Chriſt whilſt here in the body, and was exactly anſwered, and together with that body diſſolved, and not any more to take hold of any body perſonated in that, but we as he are married to another, a more Spirituall, Evangelicall and raiſed condition of duty & conſolation. Chriſt being riſen, and in his naturall body anſwered and abrogated the rigor of the Law in our perſon, is now our ſtanding obedience with the Lord at his right hand, and ſo we are to look unto him for perfection, in order to all that which the Law commands, and ſay to all the demands of the Law, that we are dead to them through the body of Chriſt, and married to another. To this a greeth Heb. 10.10. By the which will we are ſanctiſied, through the offering up of the body of Jeſus Chriſt once for all. Out of love to Chriſt, who did thus out of love to us, ſow his naturall body, and raiſed it a ſpirituall (in all ſimplicity, as farre forth as we can) we ſhould tread in his very ſteps of that Law which he exactly anſwered, and if poſſible attaine his reſurrection, walke in Gods will, as Chriſt did on earth, and as Chriſt doth now in Heaven; this is called in Scripture dying unto ſinne, and living unto righteouſneſſe, and being perfect as our heavenly father. The Law is Goſpell, thus Goſpellized; and the Goſpell is Law, thus legallized.
Finally, Chriſt being riſen, he is improving his raiſed ſtate, not onelyonly in order to your good in this world, but to your glory in the world to come. Chriſt being riſen, he is gone to prepare a place for you, and to make it ſit for your raiſed condition, when you ſhall come unto it. And if I goe and prepare a place for you, I will come againe and receive you to my ſelfe, that where I am ye may be; becauſe I live ye ſhall live alſo. That Chriſt is riſen, and lives again, you ought from this to deduct to your ſelves the higheſt conſolation; that you ſhall riſe and live, as now he doth. Iob doth in this ſort, and at this height comfort himſelfe. I know that my Redeemer lives, and that he ſhall ſtand at the latter day upon the earth; and obſerve what he deducteth from hence, and though after my skinne Worms deſtroy this body, yet in my fleſh ſhall I ſee God, whom I ſhall ſee from my ſelfe. If a man dies, ſhall he live again? yes; how doth this appeare? why Chriſt that was dead is riſen, and lives in glory, and all his glorious workes live with him; and where he lives, you and your workes ſhall live alſo; there ſhall be a reſurrection, aſcention, and glorification of all: which ſhould make one willing and waiting to die, and change lives, this for that; thus did Iob upon this ground. Thou art a poore creature, broken, torne, and ſpoiled in thy body, in thy ſoule, in thy name, in thy ſtate, that thou ſcarce liveſt, but viſibly dieſt daily; foreign. 1 Cor. 5.1.why know, that if thy foreign diſſolved, were but turned to foreign quite diſſolved; that which is ſo mouldring, if it were all quite down, there would be a reſurrection which would repaire all, and make thy life and livelihood a life and livelihood indeed, as Chriſts is now in glory. How active Chriſt was after his reſurrection, to poſt away as it were, about this great worke, to take poſſeſſion of Heaven for us, and to prepare a life and livelihood like his own, is very obſervable; read Iohn 20.11, 12, 13, 14, 15. the ſtory is concerning Mary, who after Chriſts death ſought him mourning, with this deſigne to take him away, as appeareth by her words at the fifteenth verſe, Sir, if thou have borne him from hence, tell me where thou haſt laid him, and I will take him away. Upon this Chriſt diſcovers himſelfe to her in the next verſe, and withall ſaith unto her, Touch me not, for I am not yet aſcended to my father, but goe to my brethren, and ſay unto them, I aſcend unto my father, and your father, &c. 'Tis probable, for as much as Chriſt ſaid to Mary as ſoon as he had made known himſelfe to her, touch me not, that Mary was on upon her deſigne to take him away, to draw him away with her to ſome better place then where ſhe found him, and to purſue her deſigne upon the living, which ſhe meant upon the dead; which tender love, how vigorouſly did Chriſt withſtand, that he might without all delay improve his reſurrection, to our higheſt good; to take poſſeſſion of God, and all that glory in which now he lives? Touch me not, that thou ſtay me not in the leaſt from ſeiſing upon thine and thy brethrens welfare; tell them that I am as diligent after death as I was before death, to doe and accompliſh my fathers will, and my brethrens full bleſſedneſſe; and by how much the more Spirituall and active body I have now then before, by ſo much the more ſpirituous in my pace about my peoples good, and uncapable of all that may in the leaſt hinder. I conclude all, with the ſaying of the Apoſtle to Timothy, 2 Tim. 2. v. 7, 8. Conſider what I ſay, and the Lord give thee underſtanding in all things: remember that Jeſus Chriſt of the ſeed of David, was raiſed from the dead, according to my Goſpell.