A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 37

A Complete History and Mystery of the Old and New Testament · Part 1 · Chapter 37

p. 277CHAP. XXXVII. Of Chriſt's Ten Appearances.

THE Sundry Appearances of Chriſt himſelf, are reckoned by the Learned, after a ſeveral ſort: Some late Learned Criticks and Chronologers▪ do reduce them into the more narrow number of Seven, that Sabbatical number, the better to make them comport with all the ſeven Numbers aforeſaid, to wit, Chriſt's ſeven laſt Words, his ſeven laſt Wonders, and the ſeven laſt Signs of his Triumph▪ But the common computation hereof, among the moſt Authentick Commentators, (both Antien… and Modern) is that Py…hagorical Number of Ten; which is the number of perfection (as well as ſeven is ſo accounted) and no doubt but our Lord gave the moſt perfect Number of his Perſonal Appearances, betwixt his Reſurrection and Aſcenſion, which interval and ſpace of time, conſiſted of four Tens, and forty Days; and wherein he appeared Ten ſeveral times, accordingly to his Apoſtles, &c. for their further and fuller confirmation of the Truth of his Reſurrection.

The Firſt Appearance of Christ, (as all Solid Writers unanimouſly ſay) was to Mary Magdalen, this is poſitively affirmed by that Infallible Evangeliſt Mark, Mark. 16.…. which is alſo as infallibly confirmed by the Evangeliſt John, Joh. 20.2.14.16. Indeed the Jeſuit Maldonate, hath the confidence to contradict both thoſe Evangeliſts, (as if the Infallibility of the Church of Rome, far exceeded the Infallibility of the word of God) ſaying, that Chriſt's firſt Appearance, was to his Mother Mary, the Bleſſed Virgin. This he doth daringly affirm, but cannot by any convincing Scriptures confirm, acknowledging that no ſuch thing is written in the word; yet would he have it to be believed, that it was ſo, becauſe (as he Magiſterially ſaith) it was but meet and decent, that our Lord in point of Duty, ſhould do ſo: Here a Sawcy Jeſuit undertakes to Inſtruct Holy Jeſus (who was the Wiſdom of God, 1 Cor. 1.24.) an High point of Humane Manners▪ obliging Chriſt to pay his Reſpect and Homage to this Mary in the firſt place and not to Mary Magdalen, (though Mark expreſly aſſert it) out of whom he had, caſt ſeven Devils, Mark 16.9. This is the Impudency of the Babyloniſh Whore, to obtrude upon the Church their unwritten Verieties, (as the Catholicks, or rather Cacolicks call them) equalling their feigning Traditions with the Authority of the Scripture of Truth, among thoſe Fops as do [Jurare in verba Magistri▪] and can believe the Dreams and Fancies of ſome Old Doting Fryar: What is this, but to make Man's Addle Brain, the Baſis and Foundation of Faith, and not the word of God, which in Truth they have turned into an idle Romance, with the Traſh and Trumpery of their unſcriptural Traditions, impoſed as Articles of their Creed, upon the too Childiſhly credulous, who are given up to believe Lies, 2 Theſſ. 2.10.11. Amongſt which, this here is not one of their leaſt Lies?

The Rhomiſt Jeſuits are more Ingenious in this point, (though baſe and bad enough in others) ingenuouſly confeſſing in their Second Annotation upon Mar. 16.1. that this Mary Magdalen had the Honour to ſee Jeſus firſt, after his Reſurrection; becauſe [ſay they] ſhe Merited it, for beſtowing ſo coſtly an Ointment upon him, while he was alive, John 12.3. and Mark 14.3. and ſought to Anoint him with the like Ointment, when he was Dead; but not one word do we Read in any of the Evangeliſts of Chriſts appearing either firſt, or at all to his Mother Mary: We may indeed well wonder at this, that he ſhould not make his firſt Appearance, (if not to the Nobleſt or Holieſt of Men, yet) to the Nobleſt or Holieſt of Women, ſuch as were Royal Queens, or Honourable Counteſſes, or to ſuch as were Eminent for Holineſs, (if not for Honour) as was undoubtedly his own Dear Mother, the Holieſt of Women-kind: No, it muſt not be to any-ſuch, for Honour or for Holineſs, but it muſt be to this Mary, who had been a non-ſuch, for Ignominy and Iniquity, God loves to walk in a way of his own, and by himſelf: This Honour done to her, who had been ſo great a Sinner, St. Mark Relateth this more at large, than the other Evangeliſts do, though in other Hiſtori… paſſages he bemoſtly more brief than the other three: Nich. Gorran, (though of the Dominical Order, yet) gives more Scriptural Sentiments upon this point▪ than Superſtitious Maldonate doth from his blind Devotion to the Virgin Mary: For this Learned Friar renders five Reaſons, why our Lord appeared firſt to Mary Magdalen, in his comment upon Mar. 16.9.) the firſt is, becauſe ſhe loved more p. 278Ardently, Luke 7.47. ſhe had greateſt love to Chriſt, becauſe he had forgiven her greateſt Sins: We read not that the Virgin Mary did waſh Chriſt's Feet with her Tears, as this great ſinner did; ver. 44. for though ſhe call Chriſt her Saviour, (ſo needed the forgiveneſs of ſome ſins) Luke 1.46. yet were her ſins but little to this Mary's, who had been but a light Huſwife: His Second Reaſon is, that Chriſt might ſhew hereby, he came into the World to ſave ſinners, not the Righteous, (though there be none ſuch, no not one; but in conceit only) Matth. 9.13, &c. His third is, that it might be declared how Publicans and Harlots do ſooner enter into the Kingdom of Heaven, than Proud Phariſees, or Civil Justiciaries, Matth. 21.31. which is a great ſhame to be left behind by ſuch: As 'tis Storied of the Cadar, ſo Chriſt kills the quick (in conceit) but quickens thoſe that are Dead in ſin: His Fourth is, that as a Woman was the firſt Miniſter of our Perdition, (our Great Grandmother Eve, was the firſt that brought Death into the World) ſo a Woman muſt be the firſt Meſſenger of our Salvation, Mary Magdalen; that Apoſtolorum Apoſtoliſſima, (as one calls her) muſt be the firſt Preacher and Publiſher of Chriſt's Reſurrection, John 20.16.18. His Fifth is, 'twas a Comment on that Scripture, [where ſin abounded, there grace hath abounded much more, &c. Rom. 5.20.] and that to none of other ſorts of ſinners, any Room for Deſperation ſhould be left: To thoſe five Reaſons of Gorran, other five Reaſons may be added, why Chriſt appeared firſt to Mary Magdalen.

As 1. Becauſe though ſhe had been formerly a very great ſinner; yet now (through grace) ſhe was become as great a Repenter, her Sorrowing now was ſuitable and proportionable to her ſinning heretofore. What was ſaid of Manaſſeh, that as he had ſinned greatly (in Defying God, in Murdering Men, and in Worſhipping Devils) ſo he Humbled himſelf greatly, 2 Chron. 33.12. The ſame may be ſaid of this Magdalen, inſomuch that ſome report of her how this prodigious Penitent did (after Chriſt's Reſurrection and Aſcenſion) Retire into Gallia Narbonenſi…; where ſhe ſpent Thirty years in weeping for her former ſins: However, 'tis great queſtion among Divines, whether Innocency or Penitency, doth more glorifie God: Had Innocency been more for Gods glory, the firſt Adam had never faln from that State; and the Second Adam had never been promiſed to give Repentance; if Man had not ſinned, then God had not Dyed: This way in God's Wiſdom wrought and brought the greateſt glory, to the great Creator, &c.

2. Becauſe ſhe ſought her loſt Saviour with moſt Tears, 'Tis ſaid of this Mary that ſhe ſtood by the Sepulchre Weeping, John 20.11. When ſhe could not find him whom her Soul loved (as Can. 1.7. &c.) both Alive and Dead; 'Twas her great Trouble, his Body was removed by ſome means or other, but how, or to what place, and whether for Honour, or for Diſhonour, (as above) ſhe knew not, only this ſhe knew, that ſhe had loſt her Lord; and this broke her Heart, and broached her Tears, ſo ſets her on Weeping; which none of the Diſciples, or of the other good Women, (that we read of) did, 'tis ſaid indeed that Peter (when his Lord, in Caiaphas's palace, had melted his Heart with a look of Love, he went out and wept bitterly, Luke 22.61, 62. to wit, for his foul and filthy fall; but not a word Read we of his Weeping bitterly for the loſs of his Lord, but on the contrary, when he and John had ſeen the empty Sepulchre, they both return Home to the City; and neither Peter, nor that beloved Diſciple, had ſo much love as this Woman had, to ſtay weeping there, till they found him; and if they had▪ ſo done (for ought we know) they might have had the Honour of their Lord's firſt Appearance unto them, which ſhe had: John 20.7, 8, 9, 10, 11, 12, 13. &c.

3. She ſought for her loſt Saviour with moſt pains, ſhe not only ſtaid ſtill there▪ (when Peter and John were gone Home, as too willing to want him ſtill, or at leaſt, for fear of the Jews Malice, leſt they ſhould be Apprehended) but alſo ſhe ſtooped down with her Body; and looked more wiſhtly (as well as her watery Eyes would permit) into the Monument; that at leaſt ſhe might receive ſome comfort from beholding the very place where her Lord lay; but ſtill received more Diſcomfort: Ʋbi Amor, ibi oculus, loving and looking, goes both one way; ſhe cannot truſt the Eyes of Pes…r and John; but muſt look into the Tomb alſo with her own Eyes, where ſhe ſaw two Angels in VVhite, ſent for her ſake, to tell her the glad Tidings of Chriſt's Reſurrection▪ which their Splendour did intimate; and they ask her, [Woman, why Weepeſt thou?] Denoting how Angels ſtill have pitty upon Human… Frailty; and from their Compaſſion to us, do yet ſecretly Suggeſt Comfort: They do Hint to Mary here, that ſhe had, (if ſhe had known all) no ſuch cauſe to Cry; but rather to Rejoice: And when ſhe was no longer able to abide the brightneſs of thoſe Angels, ſhe turned her ſelf back, and Addreſſeth to the Gardener for farther Direction, ver. 14, p. 27915, 16, &c. of John 20. Suppoſing that he, rather than any, had taken the Body away; becauſe none had ſuch free Acceſs-thither, as himſelf, to whom ſhe offered (out of the Fervency of her Affections to Chriſt) with her weak Arms, to lift him to his proper place; that the Body of ſo Honourable a Perſon (to her) ſhould not be Diſhonoured by his Adverſaries: Thus was ſhe at moſt pains, for her much love to find him: 1. At moſt pains in ſtaying there, 2. In ſtooping into the Grave; 3. In offering to lift his Body into its proper place, alone by her ſelf, &c.

4. She made the moſt doleful complaints of her loſs of him, firſt to the two Apoſtles, Peter and John, John 20.2. that ſome had taken the Body away; and had laid it whether in a decent or undecent place, ſhe knew not; Secondly, To the two Angels ſhe made the ſame complaint, ver. 13. ſtill fearing that Thieves had done it, for ſtealing the rich Spices, (an Hundred pound weight) wherewith the body was Buried it, to ſecure it from Worms, and Putrefaction, till the Sabbath were over, that it then might be Imbalmed, John 19.39, 40. And Thirdly, She ſtill powrs forth the ſame complaint to the ſuppoſed Gardener, John 20.15. where ſhe drops three Emphatical [Hims] as if he had known▪ whom ſhe meant.

5. She perſevered moſt in her ſeeking him, even until ſhe found him; we find not, that the Diſciples either made any ſuch complaints, as ſhe did, or took any ſuch pains; when they found him not in the Tomb, or ſought him ſtill any where elſe, (as ſhe did) but returned Home, &c.

Remarks or Inferences from this firſt Appearance of our Lord after his Reſurrection, are theſe.

1. Though we were as Notorious in ſin, as Mary Magdalen had been; yet could we but become as Notable in Repentance before the Lord, and in ſuch Fervent Love towards him, as ſhe did, &c. There need no doubt be made, but Chriſt would alſo Manifeſt himſelf to us, as he did to this great ſinner, out of whom he had caſt ſeven Devils, Mark 16.9. poſſibly we have been poſſeſſed with ſo many Devils, (if not more) as ſhe was; for Luther's Aſſertion is, [Tot Daemonia, quot Crimina,] ſo many ſins, ſo many Devils; every ſin, unrepented off, hath a Devil in it: Now ſeeing none can tell the Errours of his Life, Pſal. 19.12. our Iniquities are more in Number, than the Hairs upon our Heads, Pſal. 40.12. we are therefore not able to reckon them; and much leſs able to reckon for them: By this account we may in our State of Impenitency, be poſſeſſed with whole Legions of Devils: But if Chriſt (the ſtronger Man) hath met with us, and we with him; and hath Diſpoſſeſſed the ſtrong Man the ſtrong Devil; yea, whole Legions of Devils, (as he did for that poor Man, Luke 8.30. Mar. 5.9.) and taken poſſeſſion himſelf in us, Luke 11.21, 22. He will undoubtedly appear to us; for he aſſured us, [He that loveth me, ſhall be loved of my Father, and I will love him; and will manifeſt my ſelf to him,] John 14.21. And as Chriſt gave Mary Magdalen cauſe to wonder, why our Lord ſhould vouchſafe to appear firſt to her, who had been ſuch a wanton and wicked Woman▪ and not firſt to his own Dear Mother Mary, who had been all her Life time, an Holy Virgin Woman: So may he give us (worthleſs worms) cauſe to wonder, to cry out with the Apoſtle Jude, [How is it Lord, that thou manifeſts thy ſelf …o us, and not to many others (better than we) in the World,] John 14.22.

The 2d Remark is; The Divine Dignation and vouch ſa…ement of our Lord, … calling us by Name, is a Bleſſed-Evidence of his appearing to us: Mary here was Miſtaken, in taking Chriſt for the Gardener, till he called her by Name, John 20.…6. ſaying, [Mary] he pronounced that Name with ſuch a Sound, Accent and Emph… (as ſometimes he had done before his Death) that thereby he calls her but by …er Name; and immediately ſhe acknowledgeth him, and Reciprocates this Anſwer, [Rabboni] that is my Lord: Thus when Chriſt calls us by Name, Iſa. 45.3. and John 10.3. then he boreth our Ears, Pſal. 40.6. and cauſeth us to hear his Voice alſo, Cant. 8.13. 'Tis a vulgar, yet a True ſaying, [the Ear is firſt up in a Morning,] for nothing ordinary can ſo ſoon awake us, as to be called by our Names: How eaſily can Chriſt call up our drowſie Hearts, and ſlumbring Souls; if he do but ſpeak to us with a ſtrong Hand, Iſa. 8.11. and ſay, [Awake thou that ſleepeſt, ſtand up from the Dead, &c.] Eph. 5.14. crying to us by Name, [Lazarus come forth,] John 11.39. This he can do when he pleaſeth, and (when we are even turned away from him, as Mary Magdalen was here) makes us Reciprocate, and anſwer Rabboni, thus was it with David, when the Lord ſaid to him, [Seek thou my face] his Heart Ecchoed immediately again, [Thy face Lord, will I ſeek.] Pſal. 27.8. This is frequently called in Scripture, our effectual calling, which is an Act of God's free Grace, wrought imwardly upon our Souls. When God firſt finds us, to call us Home from our out-strays to himſelf, the p. 280Voice of his Spirit comes behind us, being ſecure, paſſing by; and not regarding any good, having our Backs turned upon God, and all goodneſs: Therefore (ſaith God) in his promiſe, [Thou ſhalt hear a Voice behind thee, ſaying, this is the way, walk in it, &c.] Iſa. 30.21. and in his performance of that promiſe, 'tis ſaid, [I heard a great Voice behind me, &c.] Revel. 1.10, 11. and Mary here turned her ſelf, as ſoon as Chriſt had called her by her Name, John 20.16. but becauſe 'tis ſaid, ver. 14. that ſhe turned her ſelf back (from the Angels, ver. 13.) and ſaw Jeſus, &c. therefore Auguſtin diſtinguiſheth in his [converſe corpore & corde,] her firſt turning was with her Body only, and therefore ſhe thought him, what he was not; to wit, the Gardener; but now her ſecond turning was with her Heart; and then ſhe knew him, (as ſhe was known by him) and acknowledgeth aright who he was, Rabboni my Lord.

The 3d Remark is; As Mary wept, where ſhe had no ſuch cauſe of weeping; for ſhe wept, becauſe ſhe thought that her Lord was loſt, when he was Riſen indeed, and was at her Hand, though ſhe could not ſee him; for her Tears diſturbed her Sight. ſo too many weep and bewail, when there is no ſuch cauſe, as Jacob did for Joſeph, Gen. 37.33, 34, 35. when his Son was Riſen to the greateſt Honours, this fault is found among Women eſpecially, who would do well to keep their Tears for better uſes; and not waſh foul Rooms with ſuch ſweet waters: Needleſs Tears, muſt be unwept again: Suppoſe it be for a loſt Chriſt, know, he is neareſt thoſe that cannot ſee him for their Tears: If they ſeek him in ſincerity.

The Second Perſonal Appearance of our Lord. Redeemer after his Reſurrection was to the Holy Women, in company with Mary Magdalen, as they returned all together from the Sepulchre: The Evangeliſts, Mark and John, give an Ample Relation of the firſt appearance of Chriſt, to Mary Magdalen alone, Mar. 16.9. & John 20.13, to 18. but Mathew only Records this ſecond, Matth. 28.8, 9, 10. Luke alſo mentions ſomething of it; but ſpeaks ſhort, and not all or fully, Luke 24.22, 23, & 24. ſpeaking only of the Viſion of Angels that told them he was alive, but not of any Viſion of Chriſt himſelf to them; and the Reaſon is ſuppoſed to be this becauſe though the Women began now to be removed a little more from their former conceit, that it was only a Removal of Chriſt's body, (as Mary Magdalen three times conceited it, John 20.2, 13, 15.) and not a Reſurrection of it; yet now ſeeing Jeſus appear to them, they had ſome clearer Conceptions of Chriſt's Reſurrection, than before; but now without their doubts and fears ſtill; ſince Chriſt refuſed to be touched by them, thence did they doubt and fear, that it was ſtill but a Spectrum and Phantaſm, which they ſaw now, and which refuſed to be touched: And no doubt but there was ſuch a like doubt, not only in thoſe good Women, and in Thomas (whom nothing but a Touch of Chriſt's Body could convince) but alſo in the other Diſciples, therefore as Chriſt ſaid to them [a Spirit hath not Fleſh and Bones, as I have,] Luke 24.39. So he ſaid to thoſe Holy Women, [fear not ye] to wit, that I am any Phantaſm only, and not that very Body which was laid in the Grave, Matth. 28.10. Hence Luke Relates no more, becauſe (I ſay) though they ſaw Jeſus then; yet did they ſtill doubt, that it was not Jeſus himſelf, but only a Spectrum: Therefore it is ſaid there, [Him they ſaw not,] ver. 24 for at the leaſt, Cleophas, (the Relator thereof) did not as yet believe. that Jeſus was really Riſen: However, Mathew ſpeaks fully, ſupplying the ſhortneſs of the other Evangeliſts; and ſaying, that [as the Holy Women went, (at the command of the Angel) to tell the Diſciples, they met with Jeſus in the way, behold Jeſus met them, ſaying all Hail, foreign, Gaudete, Rejoyce ye,] Matth. 28.9. and now are they more fully perſwaded, that it was the Lord, who was Riſen indeed, from thence is their double poſture. (1.) Of falling at his Feet, and (2.) Holding him faſt by his Feet, as loth to let him go, whom they had now, and Adored. I am not ignorant how thoſe Learned Interpreters (who would reduce the number of Chriſt's Appearances, into ſeven only) do Interpret Mathew here Synecdochically, and by an Enallage Numeri, as if Mathew's plural Number, (ſpeaking of them, to wit, Women) ſhould be underſtood only of one Woman, to wit, Mary Magdalen; which John ſpeaks of only, and of no other Women, or becauſe of Magdalen's Waiting-Maid (as Maldonate ſaith) was with her Miſtreſs, &c. but Auguſtin, Gregory Nyſſen, &c. among the Antients, (with whom Pareus, and other Worthy Modern Authors do concur) make theſe two to be differing Relations, of two diſtinct Apparitions, John Writing diſtinctly of the firſt only, and Matthew of the ſecond: Theſe Reaſons do ſeem to render it probable. 1. The place was differing, the firſt Appearance was at the Sepulchre, the ſecond was in the way to the City: 2. In the firſt there was a Prohibition of Nols me tangere to Magdalen, but none in the ſecond, but rather Incouragement, [be not afraid, John 20.17. & Matth. 28.9, 10. 3. The Perſon's are differing, Mary Magdalen p. 281was alone in the firſt; but many other Holy Women, had the priviledge of the ſecond Appearance: St Mathew indeed doth Name only the two Maties, but St. Mark adds Salome; and Luke not only adds Joanna, but alſo other nameleſs Women, Mar. 16. v. 1. & Luke 24.10. All theſe were together, when our Lord made his Second Appearance: So that Mary Magdalen had the Honour of Chriſt's two firſt Appearances.

Inquiry; But where was Mary, the Mother of our Lord all this time?

Anſw. 1. Some indeed do ſuppoſe, that the Mary (called the Mother of James, &c. Luke 24.10.) muſt be the Mother of our Lord, ſeeing that James is called the Lord's Brother, Gal. 1.19. not as if Born to her, who lived and dyed a Virgin; but as born to Joſeph, (her Eſpouſed Husband) by a former Venter, as all the Greek Interpreters Affirm: Theſe Sons (James, Joſes, &c.) when their own Father Joſeph was Dead, ſtill follow the Mother of the Family, to wit, the Virgin Mary, their Natural Father's Eſpouſed Wife.

Anſw. 2. But it appears evidently, that James and Joſes, &c. were only Couſins to Chriſt (though called his Brethren, Matth. 12.46. Gal. 1.19.) as born of his Mother's Siſter, Mary the Wife of Cleophas, Matth. 27.56. Mar. 15.40. and ſuch Couſin-Germans are called [Brethren,] Gen. 13.8, & 29.15. So that it could not be the Bleſſed Virgin Mary, to whom Chriſt appeared here, but it was her Siſter.

Anſw. 3. (1.) Chriſt on the Croſs, committed his Mother to John, with whom ſhe was now, and (it is ſuppoſed) doubted not of Chriſt's Reſurrection, 2. Chriſt's Work was not now to know any after the Fleſh, 2. Cor. 5.16. Deut. 33.9. 3. Had he firſt appeared to her, none would have believed her: Hence we have not, we hear not one word from any of the four Evangeliſt's, of our Lord appearing at all to his Mother Mary; much leſs firſt, as the Jeſuit Maldonate Aſſerteth; for if the Diſciples looked upon thoſe Tidings, which the two other Maries, &c. told them, as Idle Tales, Luke 24.11. how much more would they have Judged them, as the Doting Dreams of a Fond Mother, concerning her only Darling Son, had ſhe been the only, or the firſt Meſſenger thereof: A manifold Myſtery, may be learned from this Hiſtory of our Lord's ſecond Appearance.

As 1. Such is the power of Divine Love to Chriſt in the Soul, that it is made thereby Reſtleſs in it's Inquiries after him, when firſt they have found Peace and Satisfaction in an Injoyment of him: The Center of the Soul, is Union and Communion with a Sweet Saviour, Matth. 11.29, and all Created Beings are Reſtleſs out of their Center. Omne leve tendit ſurſum, omne grave deorſum: Fire and Smoak preſs upward, Stones and ponderous pieces downward, becauſe there is their Center. Thus was it with thoſe Holy Women, they had loſt their Lord, with whom they had found their beſt Felicity; now they cannot brook any Diſtance or Eſtrangement from him, and therefore do they diligently ſeek (here) after a loſt Saviour.

2. The ſtronger our Affections to Chriſt are, the greater ſhall be our Honour; and the quicker ſhall be our returns of Relief: Thus the Lord dealt with theſe Holy Women, who have here not only an Honourable Room in the Divine Records of the Goſpel, for their excelling others (even the Diſciples themſelves) in their love to the Lord; but alſo they are the ſooneſt Relieved with comfort from their Fears, even by the ſame means, wherewith the Adverſaries were Terrified; for the ſame Angel who frighted the wicked Watch away, and leaving them to lie ſtill under their Horrour and Affrightment; yet he comforts thoſe good Women with [fear not ye,] as thoſe that are fled do: Nor was this all, but their ſeeking after Jeſus, was Honoured with an happy finding of him, before they were aware, and much ſooner than they expected: Which therefore was the more Joyful a meeting to them:

3. Such Souls as ſeek a loſt Chriſt ſincerely in the way of Obedience, and in due uſe of God's Ordinances, ſhall aſſuredly find him to their Satisfactſon in due time: The Lord meeteth thoſe that do walk cheerfully in the way of Righteouſneſs, Iſa. 64.5. If we call (he ſaith) I will Anſwer, and ſhew us Great and Mighty Things, ſuch as we knew not, Jerem. 33.3. Such as draw nigh to God in Duty, he will draw nigh to them in Mercy, Jam. 4.8. Thus thoſe VVomen were obeying the command of God's Angel, and running to tell Tidings of Chriſt's Riſing to his Diſciples, and Chriſt meets them in the way, and both confirms and comforts them

4thly, A new found Chriſt after ſome ſad time of loſing him, muſt be held faſt with both hands earneſtly: Thus theſe Good Women did, who firſt fall down at Chriſt's Feet when they had newly found him, and then they hold him faſt by the Feet, as reſolving to loſe him no more: The former of thoſe two poſtures declared p. 282their Humility, and the latter, their Love. The Saints do the ſame ſtill, by claſping about him with the Arms of Faith, cleaving cloſe to him, as if it were done by a corporal contact. Thus the Shunamite clung cloſe to the Feet of Eliſha, 2 Kin. 4.25, 27, 30. Thus alſo did the Shulamite with him whom her Soul loved. She ſaith [I held him, when I had found my loſt beloved, and would not let him go, &c. Cant. 3 2, 3, 4. and again upon a ſecond loſs, ſhe charges the Daughters of Jeruſalem, if they found him, to tell him, that ſhe was Sick of Love, and nothing could cure her but his Preſence and Imbracements, Cant. 5.6, 7, 8. and when ſhe found him, ſhe held him faſt in the Galleries, Cant. 7.5. There ſhe gave him her loves, ver. 12. while his left hand was under her Head, and his Right Hand Imbraced her, Cant. 8.3. with Cant. 2.6. And thus are we commanded to cleave faſt to our Lord, for he is our Life, Deut. 30.20. And thus that Good Man, Barnabas, who was full of Faith, and of the Holy Ghoſt exhorted the Primo Primitive Chriſtians at Antioch, that with purpoſe of Heart they would cleave unto the Lord, Acts 11.22, 23, 24. We need not fear, that our Lord will rebuke us, as he did Mary Magdalen, John 20.17. ſaying [Touch me not,] for then he was not to ſtay with her, nor ſhe with him. As he now appeared in his glorified Body (above the capacity of only Mortal to converſe conſtantly with him) and therefore muſt appear ſometimes only (till the Great Truth of his Reſurrection was ſufficiently confirmed) and then diſappear again. So he had other work for her to do at this Juncture, than to linger there in holding of him: Becauſe his Bowels now yerned (for though he, was now above all Paſſion, Natural and Humane Paſſion, yet not void of Spiritual and Divine Compaſſion) towards his poor almoſt heart broken Diſciples, who were now crept out of their lurking holes, and were now got together Mourning and Weeping for the loſs of their Lord, Mark 16.10. (as ſhe had been doing at the Sepulchre) and therefore ſhe muſt run quickly to relieve thoſe Mourners with the ſame comfort, where with both the Angels and Chriſt (concurring with, and confirming it) bad comforted her ſelf. This was of more Importance, and required more expedition than her Inconſiderate Zeal, in deſiring to hold him longer, ſeeing he was not now at that point of time going to Aſcend to his Father, but would ſtay Forty Days more upon Earth, and ſo give her more opportunities of touching him before his Aſcenſion Herewith ſhe was ſatisfied, knowing experimentally, what an Heart grieved for want of Chriſt meant, how coſtly and ſmarting this had been to her ſelf, and how deſirous her ſelf was of a ready relief, therefore ſhe ran quickly to tell Peter and John, to comfort them who were now in the ſame grief, they ran to the Sepulchre, and ſhe after them alſo, &c.

5thly, Our Lord, of a Truth, is no reſpecter of Perſons, Acts 10.34. Male and Female are all one in Chriſt, Gal. 3.28. Col. 3.11. Chriſt made his two firſt Appearances not to Males, but to Females, and why was this done but to ſhame his Diſciples who were fled from him, whereas thoſe Good Women cleave cloſe to him, both while he was Living, and when he was Dead, therefore are they firſt honoured by his Appearances to them when he was Alive again. Ambroſe wittily Deſcants upon this, ſaying, [Per os Mulieris mors antea proceſſerat, & per os Mulieris Vita poſtea reparatur.] As by the Mouth of Eve did Death enter into the World at the firſt, and a Woman was the firſt Miniſter thereof. So by the Mouth of Mary Magdalen came the firſt Publication of its Reparation to Life, and a Woman muſt be the firſt Meſſenger of it. And therefore an Angel of Light doth Commune with a Woman about Man's Salvation, Luke 1.28. to 36. as the Angel of Darkneſs had done with the firſt Woman about Man's fall & Deſtruction. Thus alſo or Lord here thought it not enough to remove the reproach caſt upon that weaker Sex, becauſe the firſt Woman tempted Adam to Sin, and for the due Advancement of Female Glory, to Appear firſt to one of that Sex, but his ſecond Appearance muſt be made to ſeveral of that Sex, alſo, before he once Appear to any one Man. Souls have no Sexes. Though the Old Teſtament mention many Good Women, yet the New doth mention more. As Magdalen was honoured to tell Peter and John (who returned to the City after they had run to the Sepulchre and ſaw no Chriſt, but Mary ſtaid till ſhe ſaw him) ſo the other Holy Women (having Mary Magdalen alſo in their company as a Captain) have the honour to tell all the Apoſtles, &c. Luke 24.9, 10. When as the Apoſtles themſelves took theſe Tidings as tatling Women's Talk, and Idle Tales, ver. 11. True Faith is a great Work, we can ſooner believe Romances and Fables, than we can the moſt Sacred Truths however Taught and Teſtified.

6thly, A Soul's meeting firſt with a loſt Saviour, is a very joyful meeting, here our Lord ſaith to thoſe Holy Women [foreign, Avete, Gaudese, Rejoice ye, or Peace be unto p. 283ye: Great Peace and Joy have they that find again their loſt Redeemer. Behold thoſe Truths here.

Mark 1ſt, Preſcribed means of Grace (duly and truly improved) will help the diſconſolate Soul to find out a loſt Saviour. Thoſe good Women are walking in that way which was preſcribed to them by the Angel of God, and in the way they meet him whom they wanted, ſo may thoſe Souls do that believe God's Word in the Mouths of his Meſſengers.

Mark 2d, Theſe Holy Women did not only believe the promiſe, but alſo obey the command of God's Angel, then Chriſt met them, and confirmed them both in their Faith and Obedience, commanding them to do the ſame things that the Holy Angel had commanded them, Mat. 28.7, 8, 9, 10. Such Souls as do believe and obey what Chriſt's Miniſters (call'd Angels) …i… them, ſhall both meet with Chriſt, and be farther confirmed in their duty by him.

Mark 3d. Such Souls (though their beſt Faith be mixed with ſome fear) ſhall not only find a loſt Jeſus, but alſo a reward of their obedience, and a remedy againſt their fear, as theſe did, to whom Chriſt ſaid, be not Afraid.

Mark 4th, Humble Sinners may be homely with their Saviour, yet find Acceptance with him, as theſe Women did, who took him by the Feet, and held him there, as loth to loſe his Preſence any more.

The Third Appearance of Chriſt was to the two Diſciples Travelling to Emmaus, to whom he Preached a ſtinging Sermon. The Evangeliſt Mark toucheth upon this with b…evity, Mark 16.12. But Luke relateth it in a large deſcription, Luke. 24.13, to 32. which therefore requireth the more Inlargement upon it.

The 1ſt Remark here is; The place, whither theſe two Diſciples were going to, was Emmaus, which ſignifieth [a forlorn People] being Sixty Furlongs, or Seven Miles and a half to Jeruſalem. Some Antients ſay, the Hot Baths for healing cold Diſeaſes by Bathing in thoſe Waters were found there and much frequented: For the Hebrew words [Cham-Majim] ſignifies Hot Waters: Whatever was the place, ſure I am, thoſe two Diſciples went forlorn thither (they ſtaid not with Mary at the Sepulchre. But their Evidence of Chriſt's Reſurrection made them to return with Joy. I omit other Deſcants upon the ſignification of the name [Emmaus] as it ſignifies an haſtening Mother, and likewiſe the City of Victory, both which names do repreſent the Church our Mother, who haſteneth to enter into the everlaſting reſt, Heb. 4.9. and is the City of God, that obtaineth Victory by her Faith, 1 John 5.4. and the Church Militant at Emmaus paſſeth back to be Triumphant in Jeruſalem which is above: But whatever it ſignifies, ſure I am, theſe two Diſciples got a draught of the Cordial Waters of Life (as they went to this Village of Hot Waters) which made their Hearts burn within them, Luke 24.32.

The 2d Remark is the Perſons; Who they were? Some ſay to this, that theſe two Diſciples were Cleopas and Luke: That Cleopas was one of them is clear, becauſe he is named by Luke, ver. 18. But the other perſon cannot be Luke, becauſe the Evangeliſt in his Preface to his Goſpel doth diſtinguiſh himſelf from others that had been Eye-Witneſſes, Luke 1.2. which he could not have done, had he here ſeen the Lord. As Theophylact thinks it was Luke, but amiſs, So Epiphanius affirms it was Nathaniel: But Origen aſſerts it was Simon Peter, with whom our Late Learned Criticks do concur. Yet the general Sentiment, both of the Antient and Modern Expoſitors, is, That theſe Diſciples were two of the Seventy, diſtinct from the Apoſtles, whom Chriſt appointed as Aſſiſtants to them, Luke 10.1. who likely (as ſome ſay) lived at Emmaus, and were now walking home when the Paſſover-Solemnity was performed; but meeting with this appearance of Chriſ… beyond expectation, and to their Amazement, they returned that Night to Jeruſalem, and found the Eleven there Aſſembled together, Luke 24.33. Which ſome make an Argument to prove, that the other was not Peter, for then it had been Improper to ſay, that one of the Eleven found the Eleven together.

The 3d Remark is; The frame Chriſt found theſe two Diſciples in, which is laid down in two Circumſtances. (1.) In their going from Chriſt and from the City, where he had appeared already once to Mary Magdalen at the Sepulchre, and again to the other Women with that Mary in the Way to the City. Theſe two Travellers ſtaid not there waiting with the Holy Women, but as void of all Hope, ver. 21. (notwithſtanding the Rumour of Chriſt's Reſurrection they had heard, ver. 22, 23.) they turn their backs of him, yet he will not do ſo of them, but purſues them and fetches them back to their Fellow-Diſciples: May not they and we ſay with David, the Lord's p. 284Mercy and Goodneſs follows us (even when and while we run from it) Pſal. 23.6. The Sun of Righteouſneſs doth here, as the Sun of the Firmament doth follow the Traveller (that turns his back of it) with his Light, Heat, and Refreſhing Beams. 'Tis an high favour that Chriſt will be found of thoſe that ſeek him, but …is a moſt ſtupendious condeſcenſion, that He will be found of thoſe that ſeek him not, Iſa. 65.1. as he was of thoſe two, who went from him and thought not at all to find h…. Chriſt is better to us than our Thoughts and Fears, but infinitely than our Deſe… as here. Alas! how oft do we forſake our own Mercy, by following lying vanities, J…. 2.8. as Jonah did, &c. The (2d) Circumſtance is, Though they were walking from Chriſt, yet were they Talking of him, as they walked by the way, they talked together of all the things that were done, Luke 24.14. Would to God, that in our walkings abroad either in the Fields, or in Journeyings to Fairs and Markets, &c. we could carry on ſuch talkings together about the things that concern Chriſt, and not about worldly Matters, or News (as moſt men do) concerning State Affairs, &c. would we but turn our talk more into Holy Conference (ſuch as Elijah and Eliſha had, when the Heavenly Chariot came to ſunder them, 2 Kin. 2.11.) Chriſt would ſooner appear to us, &c.

The 4th Remark is; Chriſt's manifeſting himſelf to thoſe two as they walked and talked, ver. 15, &c. though their walk was the wrong way, to wit, from Jeruſalem to Emmaus, yet their talk was the right way, for they talked of Chriſt, and therefore he whom they talked of came in, and made the third Man. The Man in the Parable walk'd the wrong way too, even from Jeruſalem to Jericho, and he falls into the Company of Theives that wounded him, and left him half dead, Luke 10.30. it may be ſuppoſed, as he could not have any Holy Conference for want of Company with him, ſo walking alone, he had no good Meditation by himſelf. But here though their walk was wrong, yet their Talk was right, and therefore they fall into the happy company of Chriſt himſelf. Oh what a ſhame it is, that men of all callings and occupations, can ſo freely and unweariedly Diſcourſe together of their own concerns, as the Seamen of their Sea-affairs, the Souldiers of their Combats and Victories, Husbandmen of their Husbandry, Merchants of their Merchandizings, &c. yet Chriſtians (who are of the Higheſt Calling) cannot ſo willingly without wearineſs, confer alſo of Chriſt.

The 5th Remark is; the manner how Chriſt manifeſted himſelf to them. The Evangeliſt Mark ſaith, it was in another Form, Mar. 16.12. no doubt, but Chriſt retained his Native Form, Figure and Effigies, only his Countenance might be fairer and more glorious, as it was in his Transfiguration; otherwiſe what need was there, that the Eyes of thoſe two Men ſhould be held (to wit, by a Divine Power) Luke 24.16. Thus Mark and Luke may be well Reconciled, ſome ſay, he only appeared in another Habit, than he had appeared in to Mary, who miſtook him for the Gardner; becauſe he appeared to her in ſuch an Habit: And the Truth is, Mary's miſtake was not ſo much (though then ſhe underſtood it not) for Chriſt is the beſt and moſt Bleſſed. Gardner in the World, who not only makes all kind of Plants to grow out of the Ground (which is their Sanctuary, rather than their Sepulchre, during the cold Winter) every Spring-time; but alſo made his own buried Body, to Spring up as an Herb out of the Earth, Iſa. 26.19, &c. and more eſpecially, doth this Omnipotent Gardner, cauſe quickning and ſaving Grace, to Spring up as green Graſs in our Hearts. Thus Chriſt appeared to theſe two Men, in the Habit of a Traveller, yet not of the common ſort; but more like a grave Doctor, whom though they looked upon him as a Stranger, Luke 24. ver. 18. Yet Honoured him with this precedency, of craving a Bleſſing for them, when they all ſat down to Meat, ver. 30. or our Lord might appear to them in another manner, than he had uſed to appear in, while he lived among them in his State of Humiliation, now his Body was glorified by his Reſurrection. Thus alſo our Lord appeared another time in the Habit (as it is ſuppoſed) of a Merchant, or of ſome Houſe-keeper, that wanted to buy of the Fiſhermen, a parcel of Fiſh, John 21.2, 3. However, they had Chriſt in their Company, yet knew him not; for their Eyes were dazled by a Divine Hand, ſome ſay, this dazling was from the Devil. Thus Chriſt is oft with us, and we know it not, when our Lord appeareth not to us in that Form, wherein we do expect him: He ſometimes comes to us (as it were) in an Habit to humble us, when we look for his coming to comfort us, the fault lies not in our Lord; but in our own Eyes, that may ſometimes be dazled by the Devil, and ſometimes may be held and with held (yet for gracious ends) by a Divine Hand; Therefore have we need to pray with David, [Lord open my Eyes, that I may ſee the p. 285wondrous things of thy Law,] Pſal. 119.18. Give Lord, the Spirit of Diſcerning, whereby I may Diſcern my Lords Face and Voice in his various Appearances to me, that I may ſay, ['Tis the Voice of my Beloved, &c. Cant▪ 2.8, & 5, 2.

The 6th Remark is; the matter of the Diſcourſe betwixt Chriſt and the two Diſciples, which is manifold, as 1. His queſtion he asks them, [what is this talk ye toſs,] (as the word [foreign] ſignifies.) like a Tennis Ball betwixt you two] Luke 24. ver. 17. what conference (ſaith he) is this you hold with ſo much Fervency and Earneſtneſs? And why are ye ſo ſad? When 1. ſhould Chriſt come into our Company, and ask us what kind of Communication do ye carry on among you, as he did here, ſhould we not ſometimes (at leaſt) be aſhamed, &c. The Lord hearkens and hears, when we ſpeak not right, Jer. 8.6. and he books all our Conferences in his Book of Remembrance, Mal. 3.16. He ſaith to us, what are ye Diſcourſing of? If it be of Soul Affairs, I have a Bleſſing for you; but if it be only of Money-matters (though lawful in its Seaſon) or of Trifles, Jarrs, &c. then have I no Bleſſing for you: May it not be juſtly feared, that moſt of the Conferences, even of Profeſſors themſelves, (omitting the Prophane, whoſe Tongues and Talk are looſe, like their Hearts, 1 Sam. 24.13. Matth. 12.33, 34, &c.) is ten times more of the World, than of Religion: Alas, the Bell is known what mettal it is made off, good or bad, by the found of the Clapper: What is in the Well, will be found in the Bucket; and what is in the Ware-houſe, will be ſhown in the Shop: So what is in the Heart, will be bubbling forth at the Mouth: 'Tis a ſhame we Tremble no more as that ſaying of Chriſt, [that all our idle and waſt words, as well as thoſe that are wicked, muſt be accounted for, Matth. 12.36, 37. Hence thoſe two wiſe Sages of the Heathen World, Plato and Xenophon, thought it fit and profitable that Mens Speeches at Meals, and ſuch like meetings ſhould be Regiſtred for Remembrance; now ſhould we do ſo, how oft ſhould we be put to the Bluſh, to read over the Records of our former Diſcourſes, eſpecially ſhould Chriſt be preſent, as here, &c. and ask us at all times alſo, what are ye thinking? And what are ye doing, &c. From the Second part of Chriſt's queſtion, [why are ye ſo ſad?] that the Lord loves not to ſee his Saints and Servants ſad, his Tender Heart and Bowels of Divine Compaſſion (even in his glorified Body) ſoon yearned at the ſight of their Sadneſs; and therefore queſtions them, as Joſeph (a Type of Jeſus the Antitype) did Pharaoh's Officers his two Fellow-Priſoners, [Wherefore look ye ſo ſad to day?] Gen. 40.7. And as that mighty Monarch (Artaxerxes) did his cup-bearer Nehemiah, [Why is thy Countenance ſad, ſeeing thou art not ſick?] Neh. 2.2. Chriſt ſeems here to be Afflicted with their Affliction, as Iſa. 63.9. and to be the like Affected, as if he had been the like Afflicted. He loves cheerful Livers as well as cheerful Givers, 2 Cor. 9.7. and would not have any of his Servants to make the World believe by their ſadneſs, that they ſerve an Auſtere Maſter. How then ought we to chide our Souls out of Sadneſs as David did his? Pſal. 42.5, 11. & 43.5. three ſeveral times, and check all our Deſpondencies, not only with this conſideration of our being Servants to ſuch an honourable Maſter, who imploys us in ſuch honourable Work, and never fails to Reward us with ſuch honourable Wages, even double Wages, both in this World, and that to come, Mark 10.30. But alſo with the comfort of being Sons and Daughters to the King of Kings, and Lord of Lords. Thus Jonadab ſaid to diſcontented Amnon [Why art thou, being a King's Son, ſo lean from Day to Day?] 2 Sam. 13.4. Chriſtians may with better Minds, and to more holy purpoſes comfort one another after the like manner, for God gives them better names than thoſe of Sons and Daughters, Iſa. 56.5. John 1.12.

The 2d Branch of that conference is Cleopas his Anſwer to Chriſt's Queſtion, Luke 24. v. 18, to 25. Art thou only a Stranger, &c Whence Note,

1ſt, This may ſerve as an Argument to evince and evidence, that the other was not Peter, who was always the firſt and forwardeſt to ſpeak in all companies, upon all occaſions, &c. ſo would have given the anſwer here, and not have yielded Priority of Speech to Cleopas, though he was the Graver Man (as Grotius ſaith) yet but one of the Seventy Diſciples, whereas Peter was one of the Eleven ſelect Apoſtles, and of the firſt Rank alſo.

Note 2d, Cleopas reproves Chriſt for his Ignorance of ſuch a Publick Tragedy, as had been acted in the ſight of the Sun: Here the ſame perſon whom Peter acknowledged to know all things, John 21.17. is unjuſtly charged by Cleopas for knowing nothing. Let not us then grudge at groundleſs Calumnies and falſe Accuſations, ſince our Lord was ſo ſerved.

p. 286The 3d Note is; Chriſt himſelf is accounted a Stranger here, by two of his own Friends, and former Followers. Thus Job's Familiar Friends had forgot him, and his own Servants accounted him a Stranger, Job 19.14, 15, 16, 17. Thus was it foretold of Chriſt, [I am become a Stranger unto my Brethren, and an Alien unto my Mothers Children,] Pſal 69.8. that is, to thoſe of the Jewiſh Synagogue, who were angry with him, Cant. 1.6. and put him to Death. There were many Strangers from all parts, that came now to the Paſſover, and 'tis the common cuſtom of Strangers to Inquire after News, therefore did thoſe Men marvel the more, at this Stranger's Ignorance of ſuch a Publick and Unparallelled Action, as was the Paſſion of Chriſt: However they venture to entertain this Stranger, and ſo at unawares they entertained not ſo much an Angel, as the Lord of Angels, we are ſo commanded to do, Heb. 13.2. and to pray, Lord be not a Stranger to us, Jer. 14.8.

The 3d Branch of this Conference is; Chriſt's ſecond Queſtion, [What (ſaith he to them) are the things which you think I am Ignorant of,] Luke 24.19. Our Lord did not ask either the firſt or ſecond Queſtion, becauſe he was Ignorant in either caſe, for he, who knew all things, knew well what theſe two Men were talking of, and knew better what had been done in the City, becauſe, done to himſelf, ſo he had not only a notional, but alſo an experimental knowledge thereof, and might have Anſwered, [Know them, yes I know them by ſmarting experience,] He learned his knowledge by his experience, as well as his obedience by his ſuffering, Heb. 5.8. Chriſt asked, (1.) What are ye talking of? And (2.) What things? Not for his own Information, no more than the Lord did, when he asked Adam, [What haſt thou done?] Gen. 3.9, 11. and Cain, [Where is thy Brother?] Gen. 4.9, 10. for the Omniſcient God knew both theſe well enough. But he asks here for Great and Gracious Ends.

As 1ſt; That he might not Interrupt their Godly Diſcourſe (as ſome Intruders ſometimes do) but carries it on, as well as keeps it on foot; from whence we may learn. That holy conference ought to be held up without diſturbance from any hand. Whoever comes in, while it is in hand, ſhould do as Paul did [gather ſticks to keep alive that Fire the Barbarians had kindled,] Acts 28.4. We may not be Quench-coals, to huſh or hinder ſavoury diſcourſe, but rather nouriſh and cheriſh it, as our Lord did here.

2dly; Another end of Chriſt's asking them twice here, was, that he might take the better occaſion from their Anſwers, to inſtruct them in the Ways of God more perfectly, (as Aquila and Priſcilla did Apollos, Acts 18.26.) and to ſtrengthen their Faith.

The 4th Branch of this mutual communication was Cleopas's declaring what things had happened, &c. wherein is obſervable,

1ſt; That theſe two Diſciples had indeed true Faith, as appeared both by their commending of Chriſt, calling him a Prophet, yea more than a Prophet, one of tranſcendent excellency, both for his Miracles and for his Oracles, and highly approved both of God and Good Men. And by their condemning of the Kill-Chriſts.

Yet 2dly, They had but a weak Faith, which was now ſhrew'dly ſhaken, ſaying, [We truſted he had been our Deliverer, &c.] Luke 24.21. But alas now, we cannot tell now what to think or ſay concerning him: We thought while he was Alive, and appeared mighty in Deed and Word, that the Church would be delivered by him, but now, that he is Dead and Buried, our Hope and Comfort is Buried with him. Thus they ſtumbled at the Croſs, &c. (as many of weak Faith daily do, being but Swallow-Friends, appearing in Summer only) they alſo were ſtartled at the time of his lying in the Tomb, [This, ſay they, is the third day,] a Day upon which their Jewiſh Rabbies had many eminent Remarks from theſe Texts, Gen. 22.4. & 42.18. Exod. 19.16. Hoſ. 6.2. Jon. 2.17, &c. yet nothing of good (that they yet knew of) was come to them out of that great Critical Day, but it might juſtly be retorted upon them, what once one Spurinna, replied to Caeſar [Venit Dies, non Abijt] that Lucky day is indeed come, and as yet it hath not brought thee Victory, but ſtay a while till that Day be gone, 'tis not ſtill expired, much may happen yet before the Night cometh: Thus were theſe two Men too quick with Chriſt, whereas indeed Chriſt was too quick for them (being now Riſen and Preſent, when they thought him now in his Grave) and whereas alſo they that believe, ought not to make ſuch haſt, Iſa. 28.16. not more haſt than good ſpeed: Their haſt here was ſuch as (becauſe that Third Day had, as they imagined, ſtill diſappointed them) made their hope hang the Wing extreamly, and though they had heard rumour of Chriſt's riſing that Morning, by ſome tattling too credulous Women, yet becauſe they had not themſelves ſeen him with their own Eyes p. 287as yet, therefore they not only ſtumble at the Croſs and ſtartle at the Time, &c. but alſo they ſtagger at the Truth, inſomuch as they were ready to caſt away their confidence: Too many … Thomas's there be, that will not truſt Chriſt any further, nor any longer than they can ſee with their Eye ſight; and feel with their Pinger ends: What is this but to bind our Faith (which is the Evidence of things not ſeen, &c. Heb. 11.….) to the fallacy of our ſenſe and feeling; Whereas it is the nature of Faith to believe God upon his bare word; and that againſt ſenſe in things inviſible, and againſt Reaſon in things incredible. Senſe corrects …gination or Phanſy, Reaſon corrects Senſe, but Faith corrects both Fanſy, and Senſe, and Reaſon alſo

The Fifth Branch of this Mutual Diſcourſe is, Chriſt's Tenderneſs towards the …e…ble Faith of theſe two Trave … in corroborating their …ainting Confidence … doth by two Mediums or Means; (1.) By reproving them for their ſlowneſs of heart to believe the Scriptures, Luke 24. v. 25. Wherever Chriſt in his Spir… is preſeth with us in an Ordinance, He will be convincing us of ſome in, John 16.8. and make us cry out with me Lepers, 2 Rings 7.9. We do not well to tarry here ſome … will befall us &c. If Chriſt Rebuke us not for tarrying and loitering in cuſtomary Acts of any known ſin, 'tis a ſhrewd ſign Chriſt hath nor yet Thruſt himſelf into our company, as He did here into theirs: Particularly, He reproves them …ply for their ſlowneſs to believe the Scriptures: Such is the corruption o… our Natures, that we are more quick to believe any …abu…ons Romance, or falſe Report, than the Goſpel of Truth: This we learnt from our firſt Parents at, the Fall, who believed the lying Devil before the God of Truth. There is indeed an over haſty believing, which is call'd Levity of heart, Eccl…s 19. and no better than a precipitant preſumption, not the Faith of God's Elect, Titus 1.1. which is attended with Repentance and Humiliation. There is a Golden-Mean betwixt being over prepoſterous and over …dy herein Chriſt's ſecond Means was; Then (2dly.) By inſtructing them into a right way of believing; … the neceſſity of his own Death, from the Teſtimony of all the Prophets (which he expounded to them, opening their underſtandings in them▪ as well as the Holy Scriptures to them) before he entred into his glory. 'This is the grand Statute of Heaven concerning Chriſtians alſo, that they muſt firſt bear the Croſs, and then wear the Crown▪ Acts 14.22. 2 Tim. 3.12. He founded their Faith on the Holy Scriptures, Father than upon his Perſonal Appearance to their Eyes; or his Conference to their Ears. He might have preſently made himſelf known to them, and plainly told them [I am the very Jeſus who was dead, but am alive again] as he told John, Rev. 1.8. but he drew them on by little and little, and led them leizurely through all the Scripture Prophecies concerning himſelf, till they drew nigh to the Town that they went unto This teacheth us, that our Faith, when founded upon the Holy Scriptures, is more ſurely founded, than by a Voice to the Ear, or by an Apparition to the Eye; for theſe may be ſlandered, or ſuſpected to be Impoſtures, but this cannot be ſo; hence 'tis called the more ſure Word of Prophecy, 1 Pet. 2.19, 20. The Authority of the Scriptures is greater than of an Angel's Voice, Gal. 1.8. and equal to an Audible and Immediate Voice of God himſelf, yea of plainer perſpicuity and certainty to us; for, beſide their being Inſpired, they are alſo both written and ſealed.

The Sixth Branch is, Chriſt's diſcovering himſelf to them: Wherein we have theſe ſpecial Remarks: (1.) When they were got nigh to the Town. Chriſt makes as if he would be gone, verſe 28. not that he had any purpoſe to depart from them, but to prove them how they prized him, and accounted of his company. Therefore this ought not to be miſimproved to palliate any kind of ſinful diſſimulation. If Solomon might make as tho' he would do an Act that in its own nature was unlawful (to ſtay an Innocent Child) 1 Kings 3.24. ſure I am our Saviour might do this which was but indifferent in it ſelf (whether to go or ſtay) without being charged with the ſin of Diſſembling, ſo we, &c. (2.) When Chriſt makes to be gone, the two Diſciples would not let him go, but one (as it were) gets hold on one Arm, and the other on the other; there they hang till they conſtrain him to continue with them, verſe 29. Yea, all this they did, though they had been ſharply Rebuked by him, and as yet knew him to be not other than a meer Stranger, yet are they not ſtill weary of ſuch a ſow… Fellow Traverſer's Company, as we ſhould have been, and glad to ſhake off ſuch ſawcy Stranger. Would to God▪ we may not now be weary of the company of Chriſt and his Goſpel in this day of ſharp Rebukes for our former miſimprovement of the Meons of Grace; he is threatning to be gone, to take away his Goſpel, and to remove his Candleſtick, &c. Oh that we could cry to Chriſt! (Now if ever, now or never, before it be too late.)

p. 288Veſpera jam venit, nobiſcum Chriſte maneto

Extingui Lucem nec patiare Tuam,

[The Day is far ſpent, and the Night is at hand, &c.] The Night of Trouble is already come, and how near the Night of Death is, we know not. Oh leave us not, ſweet Saviour, Jer. 14.8, 9. But if we grow cold and careleſs of the Goſpel, as Luke 12. v. 47. or dare to live in known ſins, as Ezek. 8.6, &c. Chriſt will pack up his All and be gone, if we lament not after the Ark, as 1 Sam. 7.2, 6 If we do not repent of our Sins and then do not take faſter hold of Chriſt alſo, as theſe two Diſciples do here And as Jacob did long before, and would not let him go without a bleſſing, he had then let his Flocks and his Herds go, his wives and his Children go, when in his wreſtling he ſaid [I will not let thee go] Gen. 30.26. Thus likewiſe when the Lord told Moſes, that he would not go himſelf with Iſrael, but turn them over to the Conduct of a Created Angel, that himſelf might no longer be vexed with that ſtiff necked People, Exod. 32.34. and 33.2.3. Moſes will not loſe his Lord ſo eaſily, but cries out, [Lord, let me die upon the ſpot here, rather than that thy preſence ſhould not go with us, &c.] Verſe 12, 15, 16, 17. wherein he challengeth God with his promiſe (made Exod. 23, 20.) That God the Son (that Angel and Lord of Angels) might go along with them, although the Juſtice of God the Father could not bear them, nor forbear from deſtroying them: He cannot be content to live, or ſtir without ſome viſible ſigns of God's gracious preſence: Oh that we were in ſuch a holy frame of heart in all our Undertakings and Removals! 'Tis now become abſolutely neceſſary for us to do as the People did, who ſought Chriſt out in a Deſart place (therein was their Faith) they came up to him (therein was their Hope) and ſtayed him, that he ſhould not depart from them (therein was their love to him) Luke 4.42. If ever we have taſted how good the Lord is. Pſal. 34 8. what a ſweetneſs there is found in his gracious preſence, &c. we cannot careleſly let him go as the indifferent World do, that never taſted any good, 1 Pet. 2.2.

The 3d Remark is, [He went in and tarried with them, and made Himſelf known to them in breaking of bread, &c.] Luke 24.29, 30, 31. If we have but taſted the ſweetneſs of Chriſt, and of the Breaſt-milk of the Goſpel, and cannot be quiet without it (even the Sincere milk of the Word of God; but cries to Chriſt with good Abraham (and like ſons & Daughters of old Abraham [My Lord; If now I have found ſavour in thy ſight, paſs not away, I pray thee, from thy Servant] Gen. 18.3. do not depart with thy Goſpel from us, for by theſe good things we live, and herein is the life of our Spirits, ſaith holy Hezekiah. Iſa. 38.16. could we but Court Chriſt aright with both Fervency and Importunity, as did the widow (ſuch an one is the Church, if her Lord and Husband depart from her by a bill of Divorcement,) Luke 18.3, 4, 5, 6, 7. He would be prevail'd with to tarry, as here, and Matth. 15.22. to 29. Chriſt had no purpoſe to deny that woman's requeſt, who would not be ſaid nay, either by ſilence or ſad Anſwers, but at laſt grants her the Key of his Treaſury, and bids her go into it, and pleaſe her ſelf with any Mercy that ſhe wanted, &c. So here, he had no purpoſe to paſs away from theſe Diſciples; though he made a ſhew of it by his poſture (not by his ſpeech) yet this was only to try their Affections, and to prove how they prized his preſence, which once being demonſtrated, he went in, and ſupped with them, &c yea▪ turn'd their Supper into a Sacrament (as the Romaniſts would have it, to palliate their Dry Euchariſt of Bread without Wine, &c.) but it is moſt apparent to the contrary; for an Inn was no proper place for it; nor would Chriſt adminiſter it to ſuch perſons, as yet knew not who he was, able or not able to miniſter it: Nor would our Lord croſs his own Rule in giving it to perſons who had not examined themſelves firſt, 1 Cor. 11.28. nor made any preparation for it, ſeeing Chriſt did not give any intimation that he was going about ſuch a Celebration: and for ought we know, other Gueſts Supped with them in the Inn, which could not be worthy Receivers, N.B. Beſide, Chriſt never gave this Sacrament but once, and that to the Twelve only; now theſe two (being of the 70 Diſciples, ſo had never ſeen him Adminiſter that Ordinance) could not poſſibly know Him by Breaking Sacramental Bread (as Romaniſts ſay) which they never ſaw before: Indeed they had often ſeen his Cuſtomary practice in Bleſſing the Table, and Breaking the Bread for common natural refreſhment; and though this were no more (ſeeing moreover Chriſt uſed not here the words of Inſtitution of the Holy Supper [Take, eat, this is my Body] (which Romaniſts call the five words of Conſecration for Tranſubſtantiating the Bread into his Body.) N.B. Yet was it an extraordinary Priviledge to have Chriſt's preſence in his glorified Body even at an ordinary Supper Happy are we, when He will vouchſafe us his bleſſed preſence at our common Meals, but more happy ſhall we p. 289if we gravel with Chriſt… Company the who…e Day of our Lives in this lower World, then, at the Night of Death, we ſhall be ſure to ſup with him in a De…r World…s for ſo hath he promiſed us. Luke 22.20.

The 4th, Remark is, Chriſt made himſelf known to them; 'tis not ſaid [By breaking of Bread] but in breaking, &c. Luke 24. v. 35. Nor is it ſaid, [By a Form of thanksgiving that he conſtantly uſed] Nor was it by working any wonder at the Table, as ſome …ay▪ He broke the Bread ſo ſmooth and even, as if it had been cut with a knife, &c▪ but the particle [in] doth not denote the Cauſe, But the Time, to wit, while he ſ…t at Table with them, then was the Time when that, (which held their Eyes from knowing him hitherto) was removed, then the Lord opened their Eyes at the beginning of the Supper: Which teacheth us, 1. That we ſhould never dare to eat unbleſt Bread, &c. 2. And to account it an high Divine favour that we have the free uſe of our ſenſes: How may our lives beheld (as theirs was) to hinder us from diſcerning one another. And, 3. That Chriſt may be preſent with us at Bed and Board, at Home and Abroad, and yet we may not be able to diſcern Him, or his preſence, &c.

The 5th Remark is, He vaniſhed out of their ſight, not as a Spirit uſually doth, though it was a Spiritual Body, 1 Cor. 15.44. but He changed his place only, and they miraculouſly loſt ſight of him, Luke 24.31.

The laſt Branch of this Holy Conference, &c. was the Conſequences and Effect▪ thereof: No ſooner was Chriſt vaniſht out of thoſe Diſciple's ſight. This Appearance of the Lord was indeed Joyful to them; but it being ſo ſhort and ſo ſuddenly Attended with a Diſappearance of Him beyond their expectation, this troubled them with a confounding conſternation: But as ſoon as they could recover themſelves, They (1.) fall upon a Self tryal, reflecting upon their own Folly, that they knew Him no ſooner Luke 24. v. 32. ſaying each to other, (as it were) He indeed called us Fools, and ſo we were otherwiſe we might have known Him before He ſat down with us at the Table even while he talked to us, and taught us in the way, for beſide the higheſt Elegancy of his Diſcourſe, and the many ponderous Arguments He poured forth (ſo that never man ſpake like him, as John 7▪ 46.) Did we not feel a Divine Efficacy attending his words, which inflamed our hearts to aſtoniſhment ſuch as we were wont to experience while he uſed to teach us with Authority before his death? On what Fools are we who could not know our own Happineſs in his ſweet Society before he withdrew himſelf. Thus God teacheth both them and us, the worth of Bleſſings by the want of them. This may teach us alſo, that as Chriſt's words had ſuch a powerful Influence upon them ſo as to fire up their frozen Affections, ſo it ought to be with us, while we ſit under Sermons: If we remain cold and careleſs under the Word Preached (which is the Key of opening the Scriptures) 'tis becauſe Chriſt ſpeaks not in it to inflame our hearts, we meet not with the ſpirit of burning, Iſa. 4.4. to burn off our Ruſt, and to burn up our combuſtible corruptions; the Word of God ſhall be to us like as fire, and as an Hammer to break our Rocky hearts in pieces, Jer. 23.29. This is the peculiar work of Chriſt alone (and not of any Miniſter) to inflame the Affections [Cathedram in Coelis habet (ſaith Anguſtin) qui corda hominum in terris docet] He hath his Pulpit in Heaven, that thus teacheth the hearts of men on Earth: None can kindle that fire of God (which cannot be quenched, Cant. 8.6.) but God himſelf; he only can baptize us with the Holy Ghoſt and with Fire, Luke 3.16. A drowſie, dead, frozen heart, never profits by the Word; 'tis a miſ-ſpending of precious time, &c.

The 2d Effect was [They roſe up the ſame hour, Luke 24.32, 33. Here was their Self-denial after their ſelf-tryal; in this Tranſport, knowing that their Lord was Roſe up from the Grave, they likewiſe (like ſympathizing Servants) Roſe up alſo from the Table, and as may well be ſuppoſed, without eating one bit of Bread, though they were two hungry Travellers: For they coming to know Chriſt in breaking of Bread. (which was the very time he choſe to manifeſt himſelf, and till them ſuſpended their ſight) as he ſtarted out of their company, ſo immediately they ſtarted up from the Supper, and none can prove that any of them did eat of the Bread then Broken, which is a cogent Argument to evidence, that it was not Sacramental Bread; for 'tis blaſphemy to think that Chriſt mocked them with a Sacrament, though he might prove theſe two, whether they (with Job) eſteemed his Word and Work above their neceſſary Food, Job 23.12. and as he himſelf often had done, &c. As when the Diſciples ſaid to him (Maſter, eat, he anſwered, I have meat to eat that you know not of, &c. John 4.31, 32, 33, 34. He preferr'd the doing of his Father's Will, before the food that was neceſſary to keep him alive: So he did when diſappointed of his Breakfaſt at the Barren Fig-tree, Matth. 21.17, 23. Though he came hungry into the City, yet read p. 290we not that he went firſt into a Victualling-houſe to ſatisfie his Appetite; but 'tis expreſly ſaid, He directly went into the Temple, where he taught the People moſt part of that day: The Zeal of God's houſe had eaten him up ſo, as he forgot his own eating. So the two Diſciples here had now other work to do, than to ſtay there any longer, and to ſpend any more time in eating a Supper, though their Bread was both bleſt and broken by Chriſt himſelf. No, they muſt haſten the ſame hour to comfort the Diſtreſſed and half-dead Diſciples, Luke 24.33.

Hence the 3d Conſequence is, their Self-reſolution, though they now were going (as others think) into Galilee (their own Country) in order to meet Chriſt there (as both Himſelf and his Angel had told them, Mark 16.7. and were come the firſt Day's Journey towards it as far as Emmaus; and though it was night-time, and themſelves both weary and hungry, yet up they muſt get, and return back to Jeruſalem, ſo foot it by the ſame footſteps in the Dark, they had newly footed over in the Day-light: According to this Reſolve they renounce their preſent Repaſt, and their Reſt by Night▪ not ſparing themſelves, to do good unto their Diſconſolate Fellow-Diſciples. A good man's heart is where his work lies, he cannot think that he lives, only to eat, but he eats only to live and to do his work, as being no Belly-God, &c. Theſe two (as the Lepers, 2 Kings 7.9.) durſt not tarry till the Morning-light, leſt ſome miſchief ſhould befal them for lingring in a time of good Tidings. They were reſtleſs till they told it to their Brethren, whoſe hearts were almoſt broken for the loſs of their Lord, Mark 16.10. Therefore the good Women were bid to go quickly, Matth. 28.7. to bind up their nigh-broken hearts with theſe Joyful Tidings. So here, theſe two Diſciples muſt not now loiter about ſitting ſtill at Supper to fill their own Bellies, but be gone quickly, taking each of them a piece of the bleſt and broken Bread in their hand (as may be ſuppoſed) and trudge away in poſt-haſte for their Maſter his Majeſty's ſervice, late though it was, and though they were like to want in their Return that Chariot. They had in their Day's-Journey thither, Comes pro vehiculo eſt & optimum ſolatium & fodalitium: Chriſt had been their Companion all the day, whoſe ſweet company and conference (wherewith he entertained them all along the Journey) ſweetned every Footſtep to them, and made their Travel no trouble; and indeed how could they wander out of the right way to Emmaus, while their Guide and Conduct was he [who is the way, truth and life] John 14.6. the way to walk in, the truth to walk by, and the life to walk with. So that they could neither wander nor be weary. But now the dark night was come, and the light of the day was gone, and not only ſo, but their Lord, who is the light of the World, was gone too, yet muſt they haſte, haſte, haſte back to the Diſconſolate Diſciples to comfort them, which they could never have done, without the Light of that Fire which ſtill continued burning in their Hearts. Teaching us hereby, (1.) That all Self-intereſt, Night-reſt, and Private concerns muſt give place to God's Glory and our Neighbour's good. And (2.) The Bleſſed Truths revealed unto us, we ſhould haſten to reveal them to our Relations: As the Dam or Old Bird, getting a worm, flyeth quickly home with it to feed her young; And as Ruth carried her Gleanings home to her Mother Naomi, ſo ſhould we do to ours, &c.