A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 38

A Complete History and Mystery of the Old and New Testament · Part 1 · Chapter 38

p. 290CHAP. XXXVIII. Of Chriſt's Fourth Appearance.

THE Fourth Appearance of Chriſt, after his Reſurrection, was to Simon Peter, which the foregoing diſcourſe doth Introduce the diſcovery of, Luke 24.34 The Lord is riſen indeed, and hath appeared unto Simon. That it was ſo done, is plain from a double Teſtimony, not only from this place of the Evangeliſt Luke, but alſo from the Teſtimony of Bleſſed Paul, 1 Cor. 15.5. He was ſeen of Cephas, which was the honourable name Chriſt honoured him with, when he firſt looked upon him with his Omniſcient Eye of Favour; knowing not only his other names (though no body had told him them) but alſo his inſide as well as outſide, John 1.42. N.B. His firſt name was Simon, which ſignifies an Hearkener, and is the firſt Step or degree of thoſe that deſire to learn the beſt things. Now he was one of thoſe that waited for the Conſolation and Redemption of Iſrael, by the bleſſed Meſſias, as Luke 2.25, 38. & Mark 15.43. So no better news could come to him than this [we have found the Meſſias,] John 1. verſe 41. His ſecond name was Bar-Jonah, which, as it is the contract of Jochanab, it p. 291ſignifies a Son of Grace, This was his ſecond degree, as he now was become of an Hearkener, a true believer, not doubting but he who call'd him, and knew his names untold by others muſt be no other than God-man the Meſſiah: then came this Additional name Cephas, which ſignifies a Stone; to denote the third degree of ſuch proficients in believing as to cleave cloſe to Chriſt with an unſhaken Faith, which this Simon, did by the force of Chriſt's Prayer for him, Luke 22.31, 32. Though this Stone did foully faulter and ſtumble at the Croſs in denying his Maſter, yet did not his Faith fail, nor was he called a Stone, as if he were to be the foundation of the Church (as the Romaniſts report) for (1.) In making Peter the foundation Rome pitcheth upon that Apoſtle of whom moſt infirmities are Recorded in Scripture, for beſide his Abjuring his Lord, &c. bleſſed Paul withſtood him to his face, &c. Gal. 2.11, 12, 13, 14. &c. (2.) Peter himſelf calls all Chriſtians lively Stones, 1 Pet. 2.5. Soif that Denomination of a Stone made him the Church's foundation, then all Chriſtians are no leſs by vertue of that ſame name that he himſelf honours them with, Adding a more honourable Adiunct or Adiective (to wit, lively) which was not given to him. (3.) The ſame honourable name of being foundations of the Church is given to all the Apoſtles as well as to him, yea, and to the Prophets alſo, Eph. 2.20. Rev. 21.14. Rom. 15.20. 1 Cor. 3.10, 11. (4.) Though Chriſt tell Peter why he gave him that name Matthew 16.18, 19. yet the words ſpoken to Cephas there, are explained to be meant unto all the Apoſtles, John 20.22, 23. Thus it appears that Paul's Cephas was Luk's Simon, call'd Peter a Synonymon with Cephas, both ſignifying a Rock or Stone; but though this double Teſtimony doth confirm this Truth, that Chriſt appeared indeed to Simon Peter, yet the great Queſtion is, what time it was when this was done? The Romaniſts muſt by any means have it Chriſt's firſt appearance to any man, (next to his appearances to the holy Women) that Peter might be honoured above all men to be the foundation of the Church: but this is like their preſumptuous Aſſertion before mentioned: that is was but good manners for Chriſt to appear firſt to his own Holy Mother. And 'tis a wonder they do not likewiſe aſſert that his ſecond appearance muſt be (next to that of the Bleſſed Virgin) unto Peter for the honour of Peter's patrimony (as they are pleaſed to style the Romiſh Church) looking upon it as a Diſhonour to them, That their Mary, (whom they blaſphemouſly Deify) and their Peter (to whom they unwarrantably aſcribe a Supremacy over all the other Apoſtles) ſhould be ſo ſlighted, by Chriſt's Appearing firſt of all to ſo great a Sinner as Mary Magdalen was, (though the Scripture of Truth do peremptorily aſſert it, Mark 16.9.) and to the other Holy Women, (far inferiour to the Virgin Mary) in the next place, as if the Son had forgot his natural affections to his dear Mother, yea and that two of the 70. Diſciples ſhould be honoured with the honour of our Lord's appearance to them before Peter or any of the other Apoſtles who were of a far higher order, N.B. Thus humane folly moſt daringly takes upon it to correct. Divine Wiſdom, and inſolently preſumes to be God's counſellour, though no man either in the Romiſh or Chriſtian Church ought to do ſo, Rom. 11.33. for (as was ſaid before) God loves to go a way of his own and by himſelf, His thoughts are not as our thoughts, neither are our ways his ways, ſaith the Lord; But as the Heavens are higher than the Earth, ſo are my ways higher than your ways, and my thoughts, than your thoughts, Iſa. 55.8, 9. The thoughts and ways of God are unconceivably and incomprehenſibly above thoſe of Men: N.B. I know, the Popiſh Poſtillers do affirm that thoſe Matrons did merit the firſt appearance of the raiſed Meſſiah, becauſe of their Zealous Devotion, in going on Pilgrimage to viſit the Lord's Sepulchre (a piece of devotion ſtill meritoriouſly practiced in the Church of Rome to this day) but if Chriſt dealt out his appearances in a method of Merit, Sure I am, his Mother Mary (who was foreign, a breeder and bearer of God) the greateſt of Saints muſt needs merit more priviledge than Mary Magdalen, one of the greateſt of Sinners, or any other of thoſe Women, who went to viſit Chriſt's Sepulchre and who found only an empty Cask, the Treaſure being gone, before they got thither, which had they known, 'tis likely they had not ſo done. Nor am I ignorant how that Iudicious, Acute, & Accurate Chronologer. Dr. Lightfoot (reckoning but ſeven appearances of our Saviour, ſuitable in number to his ſeven laſt words, and wonders, and ſigns of his Triumph, as above) putteth that to Mary Magdalen, and that to the other Holy Women into one, to wit, the firſt, and this to Peter, he placeth the Second reckoning him to be one of thoſe travellers to Emmaus but Salva canti viri pace, I ſhall ask leave of that very learned man to offer ſome objections to his opinion (though backed well with the Authority of the Ancients, eſpecially of Origen) modeſtly propoſed, and not peremptorily impoſed: It ſeems doubtful to the for theſe following reaſons, beſide what is above ſaid, &c.

p. 2921ſt, Had the one of thoſe Travellers been Peter, I wonder why the Evangeliſt ſhould expreſly name the other to be Cleophas, Luke 24.18. and not name the Companion of him, ſeeing he upon another occaſion mentions Peter by name, ver. 12. immediately before he ſpeaks of thoſe two Travellers ſetting forth from the City, v. 13. methinks Peter (had he been one of them) might more probably be named (who was not only one of the Eleven, but alſo carried one of the greateſt figures among them, &c. Greater than Cleophas or Alpheus who was but one of the Seventy.

2dly, 'Tis but a miſtake to think that thoſe two Travellers upon their Returning told the Eleven, [that the Lord was riſen indeed, and had appeared to Simon] for then the word would have been [foreign] in the nominative caſe, and not [foreign] in the Accuſative as indeed it is, which, Origen not obſerving (as great Grotius noteth) was the ground of his miſapprehenſion, that thoſe words aforementioned were not ſpoke by the two Travellers to the Apoſtles, but by the Apoſtles to them two, &c.

3dly, Among the Ancient Fathers the Authority of Epiphanius may ſerve as a counterballance to that of Origen, the former thought that Nathaniel was the Companion of Cleophas, and though both thoſe Sentiments of theſe two Ancient Fathers (differing each from other) be gratis Dicta, Related without book, yet it ſeems not at all improbable, that whoſoever this Companion of Cleophas was, he muſt be one inferior to him who was the Father of Three Apoſtles, Matth. 27.56. Mark 15.40 John 19.25. wherein it appeareth that Cleophas and Alpheus are but one man.

4thly, Beſide I do find that men of great note in the Church (even of the firſt Rank▪ of Chriſt's worthies) Doe concurr in ranking this apparition to Peter in the fourth place, as Pareus, Perkins, &c. Yea ſome brings it not in till the fifth place, &c. I rather Judge it was the fourth, for our Lord appeared five times to ſeveral perſons the very firſt day of his Reſurrection. The 1ſt, To Mary Magdalen at the Sepulchre The 2d, to the good Women, going from the Sepulchre. The 3d, to the two Diſciples going to Emmaus. The 4th, to Simon Peter. The 5th, to the Apoſtles, only Thomas was abſent, now the laſt of theſe five muſt more probably be after his appearance to Peter than before it, for theſe following Reaſons, 1st, From Chriſt's compaſſion, when he was riſen and the command came, [go tell his Diſciples] Matth. 28.7. and Peter with the firſt as Mark 16.7. He is named in particular and none elſe: Behold the tender compaſſion of Chriſt towards all his Diſciples who were now weeping and wailing together, but not as Mary Magdalen did, for they wept, Mark 16.10. becauſe they had ſo cowardly forſaken him, after they had promiſed to ſtand by him even unto Death, Matth. 26.35. Chriſt knew they were upon a ſerious ſelf-reflection driven into this doleful Dump for their forſaking him, therefore comes he off in this Candour and Kindneſs [go tell my Brethren] John 20.17. 'tis a wonder the meſſage was not [go tell my Revolters, my Runaways, &c.] no this Compaſſionate Saviour forgets and forgives all, becauſe they were now weeping for their committed ſin, he ſends this Sweet meſſage by Mary, who was weeping alſo, not for committing the like Sin, but becauſe ſhe had loſt her dear Lord, and could not find him with her beſt ſeeking: Though the Diſciples did not join ſeeking with their weeping as ſhe did, and as they ſhould have done (according to thoſe rules [or a labora] and [Admotil manu Invocanda eſt Minerva] pray and ply, &c. yet are they Brethren ſtill with a ſweet Saviour, becauſe they repented, Matth. 28.10. Though they had foully fallen, which may Teach us, when we ſin out of weakneſs and not out of wickedneſs, Pſal. 18.21. our ſins of infirmity do not diſcharge us, or divorce us from Chriſt (who hates putting away, Mal. 2.16.) So they be bewailed, diſclaimed and to our utmoſt reſiſted for the future, Jer. 3.1. Prov. 28.13. If Chriſt's bowels yerned thus over all his foully faln Diſciples. The 2d, Reaſon then follows, more eſpecially to poor Peter whoſe condition was more deplorable than any of the reſt excepting that of Judas who had betray'd him: The other had only deſerted him, but Peter had moſt execrably denied him. For which heinous crime the Lord by a look of love (like that of the warm Sun upon a bank of Snow) had thawed and melted his frozen heart into tears and tenderneſs, Luke 22 61. So that he went out and wept bitterly, v. 62. flevit Mare dum flevit Amarē, He wept a Sea, while he wept out his ſorrow, ſaith Ambroſe, expletur lachrymis, egeritur que dolor. His weeping was the vent of his almoſt broken heart. A ſtroak from guilt broke Judas's heart into deſpair, but a look of love from the Lord brake Peter's heart into repentance unto life: Our Lord knew well, that Peter (above all the reſt) had plung'd himſelf into a Sea of ſin and miſery and could no way ſwim out to ſhore, or extricate himſelf out of the pricking Bryars p. 293wherein he was involved: Therefore, becauſe he was moſt deiected and his caſe moſt deſperate, our compaſſionate Samaritan comes firſt to this wounded man (who had faln among Thieves that had left him half dead, Luke 10.30, 33, 34.) binds up his wounds, &c. Therefore, of all the Apoſtles Peter ſhall have Chriſt's firſt appearance. He appeared not firſt to Innocent John, but to penitent Peter, not to his beſt beloved Diſciple, but to this Backſliding Renegado, yet now returning by repentance, but ſtill in a wilderneſs of profound ploddings and perplexities. then Chriſt comes and ſpeaks comfort to his heart, as Hoſea 2.14. his beloved John had not Deſerted him altogether, nor denyed him at all, therefore he being comparatively whole, had no ſuch need of this bleſſed Phyſician as poor penitent Peter had, who was ſick, and ſick at heart, hereupon we read not of any one appearance Jeſus made to John alone, as to Peter here: Why? He loves to comfort thoſe that are caſt down (which none elſe can do, 2 Cor. 7.6.) when there is the greateſt Damp upon their hopes, and the greateſt Death upon their helps, when forſaken of all their comforts, &c. Thus Chriſt's tender compaſſion did more particularly commiſerate the moſt deplorable condition of poor. Peter, and appeared to him apart (which he did not to any of the other Apoſtles alone.) And this appearance of Chriſt to Simon was the more ſignal upon many reſpects, for 1ſt, It was made in ſpecial [Petro turpiſſimē lapſo.] to him under the guilt of horrible ſin, to ſhew that Chriſt is the true All-heal, our Saviour is a Salve that will heal the worſt of Sores, and is for Curing the greateſt as well as the leaſt of ſinners. Chriſt called (ſaith Chryſoſtom) firſt the Publican, Matthew and after him, this perjur'd perſon Peter, omnipotenti medico nullus Inſanabills occurit morbus. To this almighty All healing Hand no diſeaſe, though never do deſperate, is found incurable, Exod. 15.26. a King at his Coronation pardons all Crimes great as well as ſmall, So did King Jeſus here at his Reſurrection, even a Renegado from Chriſt and his Goſpel, is here comforted: The weakeſt and worſt of Believers find acceptance with Chriſt.

2dly, It was [Petro grauiſſimē vulnerato] to him whoſe conſcience was wofully wounded, ſo that a general meſſage (as that, go tell my Diſciples) would not be a ſufficient Salve to his moſt grievous Sore: He might object againſt it and ſay no: This meſſage belongs not to me, for I have Undiſcipled my ſelf by denying my Lord; So am now none of his Diſciples. 'Tis now with him, as with ſome ſick perſons that cannot feed themſelves, but muſt be fed by another hand with a Feather put particularly into their Mouths, ſo Peter muſt have a meſſage to himſelf by name, a ſpecial and Individual Application, Mark 16.7.

3dly, It is [Petro acerbiſſimē dolenti] to him Weeping Bitterly, Luke 22.62 He was now a double Mourner, 1. For his Sin, And 2. For his Loſs. He had not only loſt his Lord, but he had heinouſly Sin'd againſt him before he loſt him, how to look his Lord (whom he had ſo notoriouſly abiured while he was living) in the Face he knew nor, ſhould the Women's report prove true, that he was raiſed from the dead: So that he was (like the Inceſtuous Man, 2 Cor. 2.7.) ready to be ſwallowed up of over much ſorrow, had not Chriſt been ſeen in the Mount, in the very Nick of time, as he had before ſaved him with his hand, when he was ſinking in the Sea, Mat. 14.30.31.

4thly It was [Petro maxime Scandaloſo] to him muſt Scandalous This rock (as Petra ſignies) was becaome Rock of offence a reproach to Religion but Chriſt had ſmitten this Rock (as he did that Rock in Horeb, Exod. 17.6.) and made the ſweet Waters of Goſpel Repentance to ſtream forth, hereupon he was accepted N.B. Teaching us, whom Chriſt takes fora Son, we muſt take for a Brother, [go tell my Brethren] Peter was a Brother ſtill, ſuch as return with the Prodigal ought to be received: God and Angels receive them, (the Ears of the penitent is the wine of Angels) much more we ought to receive the penitent, &c. And if both the meſſenger and the meſſage be well conſidered, the effect thereof muſt be for more humbling of Peter (as well as comforting him) that he might be the better prepared for this comfortable appearance. For

1ſt, The meſſenger of this [go tell my Brethren, &c.] muſt be Mary Magdalen, John 20.17. what could the Diſciples think of this Singular Diſpenſation of Chriſt's ſending one, who had been a great ſinner as his meſſenger to them. They could not but thus reaſon among themſelves, Alas, our Lord hath appeared to this Mary, and hath not appeared to us; he hath Judg'd us more unworthy than he doth this Woman of the preſence of his glorified Body, becauſe we have ſo foully forſaken him, when ſhe clave cloſe to him both Living and Dead, &c. If they all argued after this ſort, how much more muſt poor Peter make ſorer and more ſevere reflections upon himſelf; who had not only forſaken him, but alſo denied him and that with Oaths, and horrible Execrations? Now when Peter, was duly, truly, and throughly humbled, then comes p. 294Chriſt to comfort him with his appearance to him. This was Cod's method with Elijah, 1 Kings 19.11, 12. God humbles him with a Whirlwind, with an Earthquake, and with terrible Fire, then came the ſoft and ſtill voice. Thus Chriſt dealt with Saul, when he changed him into Paul, he humbles him with an Aſtoniſhing Light, knocks him down to the ground, and ſmote him with blindneſs, and then calls him to be a choſen veſſel, &c. Acts 9.3, 4, 8, 9. Thus alſo Chriſt deals with many Chriſtians, &c.

2dly, If the meſſage [go tell my Brethren (and Peter with the firſt) that I aſcend to my Father and your Father, to my God and your God] John 20.17. Mark 16.7. and Matth. 28.10. Oh how amazing muſt this meſſage be to them all, eſpecially to poor Peter for his deeper guilt! Oh matchleſs mercy, an unparallel'd mirror of Divine commiſeration! Deſerters are Diſciples, yea Brethren ſtill, though they had forſaken Chriſt, Chriſt will not forſake them, yea Peter the Denyer is yet courted as a Brother, Chriſt covers all with an hand of love, and both his and their ſins are as readily remitted by him, as if never committed againſt him. They are his Brethren ſtill, that is, partakers of the ſame glory and immortality with himſelf, that they might be aſſured hereof, He adds [I aſcend, &c.] to prepare a place for you, John 14.2, 3. & 16, 17. and we have all one God and Father, my Father is yours, and my God is yours. Oh what a Conſternation muſt this meſſage put them all (eſpecially Peter) into! How much more meltings now came upon him than before, that his Lord ſhould tell him he had an Heaven for him, when he had deſerved no leſs than Hell, and that the Devil ſhould be his Father, and not God, &c.

N.B. It ſeemed good to the Holy Ghoſt to leave no Divine Record in the Holy Scriptures, either about the time when, or the place where expreſly our Lord appeared to Simon Peter. Some learned Authors do indeed ſay, that it was undoubtedly beſide the Sepulchre, when he ran to inſpect it with John, ſo Pareus ſaith, It was more probably as Simon returned from the Sepulchre, ſaith Gorran, becauſe 'tis ſaid [that Peter alone wondered in himſelf at that which was come to paſs] Luke. 24 12. And therefore is this appearance mentioned, ver. 34. as having a ſtronger impreſſion upon the other Apoſtles from the mouth of Peter, than what had been told them a little before from the mouth of Mary Magdalen, &c. Which they look upon as Idle tales, ver. 11. Peter's Teſtimony was of greater Authority with them, and thereupon N.B. the Eleven told the two Diſciples (returning from Emmans to relate their Tidings, &c. And before they began their Relation) that they all were now put out of all doubt concerning the truth of the Lord's Reſurrection, for (ſay they to the two Travellers) though we durſt not believe it from the Relation of weak Women (who are too apt to be over credulous) yet now have we it infallibly confirmed from the mouth of ſo grave and principal a man as Peter. Then did the two Travellers tell their Tidings, ver. 35. as an Additional Certification of the Truth of Chriſt's Reſurrection. That which renders both thoſe opinions above mentioned the more Ambiguous, is, becauſe John was with Peter at the Tomb, and as they ran together thither and made their ſtricteſt obſervations, &c. So 'tis expreſly ſaid, They returned together to the place from whence they Ran, John 20.3, 10. Therefore Peter was never alone here either in his Egreſs or Regreſs, to have any ſuch appearance of Chriſt apart from John, concerning whom we read not any thing of the Lord's appearing to him alone. Hereupon other famous Writers do think, this appearance to Peter alone (mentioned both in Luke 24.34. & 1 Cor. 15.5.) was in his going into Galilee, which he immediately (ſay they) undertook, when he heard that meſſage [Behold, he goeth before you and Peter into Galilee, there ſhall ye ſee him] Mark 16.7. Now Peter recovering his convulſion and fall, and having moſt fervent affections to be reconciled to his Lord, muſt needs make the moſt haſte (his old Leggs would permit) to meet him, &c. This Third opinion is likewiſe but an Unſcriptuar) Coniecture, and this is alſo to be wiſe above what is written, for we read expreſly, that Peter's firſt haſty race was to the Sepulchre and not into Galilee, and that the Lord appeared to him with the reſt in the City, but when he was alone we read not. Nevertheleſs though neither the time when, nor the place where Chriſt appeared to Simon, can be known, yet the reaſons, why he did ſo, may be better reſolved.

The 1ſt, Reaſon of Chriſt's appearing to Simon was, that he might thereby be aſſured his Lord had pardoning mercy for his filthy falling from the Faith in his Threefold denying of him, whom he had before profeſſed to be the proper object and Author, yea finiſher of Faith as he was the Son of God, Matth. 16.16. Therefore the Lord appeared to him with his converting, and comforting preſence that he might not be ſwallowed up of over much ſorrow, nor ſink into the Pit of Deſpair.

p. 2952dly, That when poor faln Peter was (through the power of Chriſt's prayer for him) got out again our of Satan's Steve (wherein he had been ſo toſſed and ſhaken to and fro, as almoſt this Wheat was made Chaff) he might learn the better to ſtrengthen his Brethren, Luke 22.31, 32. that is, to be tender towards the penitent, as the Lord had been to him, and to reſtore them with the Spirit of meekneſs, Gal. 6.1. uſing a ſoft hand for a ſore heart to heal it.

3dly. That the Lord might give a ſpecimen hereby to the worſt of ſinners concerning ſome hope of mercy for them upon their Repentance, becauſe he deſpiſed not Magdalen nor Peter therein. As theſe Reaſons for Chriſt's appearance to Peter are plain, obvious and perſpicuous (though neither the time when▪ nor the place where, no, nor the manner how (as in his other appearances) be not mentioned in Scripture, and hereby are left dark and obſcure; ſo the reaſons why our▪ Lord appeared five ſeveral times upon the very day of his Reſurrection (this being the Fourth and the Introduction of the Fifth the ſame firſt day) are as conſpicuous to a Right contemplative mind alſo.

The reaſon why Chriſt appeared five times, on that day was not only to prove the reality of his own Reſurrection, nor to comfort his diſconſolate Friends and Followers (who were Univerſally mourning for the loft of him) &c. But eſpecially to dedicate and inſtitute the New Chriſtian Sabbath, as he was the Lord both of the old Legal and of this new Evangelical Sabbath, Mark, 1….8. Therefore did he appear ſo many times on that day, and ſpent the whole day from Morning to Evening in gracious Appearances and Religious Conferences. All the day long he was in ſome holy ſervice or other, beginning betimes in the Morning to appear unto, Mary Magdalen, and to have ſacred diſcourſe with her, and then, to the Godly Women as they went from the Sepulchre to the City, with whom alſo he had Godly Conferences; after that, with the two Diſciples Travelling to Emmaus, which could not but take up a great part of that firſt day, eſpecially If they ſet out from the City ſoon in that day, and he fell into a Confabulation with them ſoon alſo, this was a Divine Diſcourſe that laſted the Journey of ſeven miles and a half long, towards the Evening (the Argument they uſed to conſtrain his turning in with them ſo their Lodgings as above) indeed when and where this Godly Conference began the Holy Scripture is ſilent, as it likewiſe is, what part of that day, and how much thereof, was ſpent in his Conferring with, and comforting poor penitent Peter, without all doubt which (notwithſtanding the Scripture's ſilence) muſt take up ſome conſiderable time, becauſe Peter had committed groſſer ſins, ſo ſtood in more need of greater comfort. 'Tis therefore not at all improbable, that compaſſionate Samaritan ſpent ſome conſiderable time of that day (though what part thereof be not▪ Revealed) to pour in Wine to ſearch, and Oil to ſupple his wounded conſcience, and ſtay with him ſome time, not becauſe he was the moſt worthy perſon of all the Apoſtles (as the Romaniſts ſay) but becauſe he had been the worſt ſinner (next to Judas) of them all; and therefore he ſtood in the moſt need of longeſt care for his laſting cure. However this is plainly expreſſed in the Goſpel, that in the Evening of that firſt day our Lord appeared to the whole Colledg of the Apoſtles, only Thomas was abſent, Luke 24.36. and had a long diſcourſe with them, verſe 37. to 49. John 20.19. &c. Saying, [Peace be to you, &c.] Now, for what cauſe was all this done by Chriſt, in ſpending this whole day thus Religiouſly, all the day long appearing to one or other, at one place or another, and entertaing them with ſacred diſcourſes and holy Exerciſes: what better reaſon can be rendered for it, but that he hereby ordained and ſanctified this his Reſurrection day for the New Chriſtian Sabbath day, diſtinct from and next following that of the Jewiſh: It is therefore ſafer to ſay, that this new Sabbath was not ſo much any bare Apoſtolical Inſtitution, or any mere Tradition of the Church (for all the Churches in the World have no Original or Organical Authority to alter any Divine Inſtitution) but it muſt be Chriſt, and Chriſt alone, (who was Lord of the Sabbath, Matth. 12.8. into whoſe hands all theſe things were delivered by the Father. Mat. 11.27. And to whom all power both in Heaven and on Earth was given. Matth. 28.18.) He only had power to alter it. This our Lord did by his own holy example, leaving his own perſonal practice (ſo far as it is Imitable) for a pious pattern unto all Chriſtians that they might ſet apart that day for all holy ſervices and Divine duties. Accordingly his Apoſtles are found in their following practice (proportionable to their pattern ſhewed them) to a due obſervation of this ſame day: For 'tis expreſly recorded, how they uſually Aſſembled p. 296together for religious exerciſes upon the firſt day of the Week, Acts 20.7. and 1 Cor. 16.2. which day is likewiſe plainly ſtyled the Lord's-day Revel. 1.10. from whence it is manifeſt, that the dedication of this day had not its Original from the Apoſtles (as if they had power to appoint it of themſelves) but from their Lord, who having breath'd his Spirit upon them, whereby they had ſuch Divine Illumination as to know the mind of Chriſt by his holy pattern, that the firſt day ſhould be conſecrated for the Chriſtian Sabbath, &c. But of this point ſee more both before and after, adding only this here, that ſeeing this Sabbath is from Chriſt, let us beware, we be not worſe than Judas, (condemned of all) who Stole, yea, from Chriſt, yet only his Money. Alas 'tis far worſe to Steal Time, Service and Duty from him and our own Souls alſo, &c.

The Fifth Appearance of Chriſt was to the Ten Diſciples, Peter being preſent, but Thomas abſent, Luke 24.36. to 49. John 20.19. to 26. & Mark 16.14. Simon Peter (after his former Foul fall, yet riſing again by Repentance, and running with John to make a fuller inquiry after the Truth of his Lord's Reſurrection) was well Rewarded for this his forwardneſs, for firſt an Angel Animates him, and frees him from his Anxiety, Mark 16.7. and then Secondly, he received farther Confirmation and comfort from Chriſt himſelf appearing to him, Luke 24.34. 1 Cor. 15.5. now his diſjoined Soul being thus happily put into Joint again, he hereupon joins himſelf [de novo] with the Chorus or Colledg of Apoſtles, and there waits with them (that were now newly crept out of their ſecure lurking holes. Though theſe freſh Tidings and Reports of their Lord's Reſurrection) for farther manifeſtation, and whom he bad now put into a full perſwaſion that the Lord was riſen indeed and in that tranſport they all Unanimouſly tell thoſe two Travelling Diſciples to Emmaus, that he had appeared unto Simon as above: Then Chriſt came and made his appearance.

Object. How can this be call'd the Fifth, when John expreſly calls the next but one of Chriſt's Appearances but the Third, John 21.14. and Mark makes this appearance to the Apoſtles the laſt of all, Mark 16.14.

Anſw. 1ſt. John's Phraſe [the Third time] muſt be meant in Relation to Days or to the Diſciples; If to Days, then it holds true, that the Appearance, John ſpeaks of there, was the the Third day; for on the Firſt day (the day of his Reſurrection) he appeared Five ſeveral times to ſeveral Perſons, this Fifth being the laſt of that day: Then the next firſt day Seven night he Appeared again, which made the Second day of his Appearance, and then his appearing again at the Sea of Tiberias (which John there ſpeaks of) makes the Third day or time, and ſo it was likewiſe, as reſpecting the Diſciples, for the Firſt time of Chriſt's Appearing to them was on the very day he Roſe up from the Dead: His Second time was that day Seven night when Thomas was preſent, and that at Tiberias Sea made the Third time of his Appearing; to his Diſciples together, though he had to others, &c.

Anſw. 2d, As to Mark's making this Appearance the laſt, his account of them is ſhort as in many other Hiſtorical paſſages. He therefore Sums up all Chriſt's Appearances in this one and makes it the laſt; becauſe it laſted all the time from Chriſt's Reſurrection to the very time of his Aſcenſion thus both thoſe Objections (as remora's) are removed out of our way.

The general account of this Fifth Appearance of Chriſt in ſhort is this, the Diſciples were now newly (as it were) conjured out of their lurking holes of concealment by thoſe Rumors and Reports flying abroad of their Lord's Reſurrection, and convening to conſult about this Matter, Ten of them were gotten together (Thomas only being abſent) yet very privately in a Secret place having the Doors faſt lockt to them, for fear of the Kil-Chriſt's; though this cloſeneſs might conceal them from the Jews, yet could it not from Jeſus, for he by his Divine power conveyed himſelf ſuddenly and marvellouſly in among them (no man unlocking the door for his enterance) and ſtood in the midſt of them: This unexpected Apparition did at firſt affright them, ſuſpecting it to be ſome Spectrum, &c. But to take off their conſternation, he firſt comforts them, and then confirms them in a belief of the Truth of his Reſurrection by convincing Demonſtration, both in beholding with their Eyes, and in handling with their hands his ſolid Body retaining ſtill the Skars of his Crucifixion in the ſeveral parts of it. After this, he breathed upon them the Holy Spirit, and committs to them their Apoſtolical Offices. Luke relates this Hiſtory briefly, Luke 24.36. but John more largely, John 20.19, &c.

But more particularly we have herein a plain proſpect of theſe ſeveral famous remarks. The Firſt is the time when; which was in the Evening of the very ſame day p. 297that he Roſe upon. John ſaith [the ſame day at Evening, being the firſt day of the week, &c. John 20.19. And Luke ſaith, as the Ten Diſciples were talking together with the Two Travellers at Emmaus, Luke 24.33, 34, 35, 36. But Mark adds; [As they ſat at Meat] He Appeared to them, Mark 16.14. Thus have we here Chriſt's Exemplary Eſtabliſhment of the firſt day of the week for the Chriſtian Sabbath, that we might learn of him to do as he did, in ſpending the whole day morning, middle and the Evening (at which time this laſt of the Five Appearances or this one and the ſame day of his Reſurrection was) even the whole day in Divine Devotion and Duties. And thus Thoſe ſcattered Sheep did on that day Aſſemble together, thoſe faln Diſciples roſe up from their foul falls (on that day which their Lord roſe upon) and did Undoubtedly ſpend at leaſt the Evening of it in Divine Diſcourſes, &c. Then comes our Lord into the midſt of them, and ſo will he do to us, if we do ſo, &c. as they did, &c.

The time of this Appearance muſt not only be night time but late at night alſo, for the two Diſciples had ſat down, to Supper that Evening, and had (after that) to Travel Seven Miles and an Half from Emmaus to Jeruſalem, where they found the Eleven together, and (as Mark ſaith) ſitting at Supper; 'tis not improbable, they had ſpent ſome conſiderable time, in praying, weeping and comforting one another before they took any refreſhment: And ſome ſay, Thomas was with them at the firſt, but went out before Chriſt came, becauſe he would not believe the Relations either of the Holy Women, or of his fellow Apoſtles, or of the two Diſciples that were now returned thither from Emmaus: However this Teacheth us (1.) That the Saints when they meet together, ought to hold Holy Conference one with another concerning Chriſt and matters tending to Edification, &c. As thoſe Apoſtles of the Lord did here. (2.) When the Saints cannot hold their ſacred Aſſemblies, and Godly Conferences by day, they may lawfully do it by night, notwithſtanding all the baſe ſlanders that a wicked World caſts upon them for ſo doing: Thus thoſe Holy men did here with the doors ſhut, and thus they did after, Acts 12.13. with ver. 6.18, &c. And (3.) That the Zeal of God's glory and our Soul's good ſhould ſometimes ſo eat us up, as to make us forget to eat bread, Thus was it with our Lord often, Jo. 2.17. & 4.31, 32, 33, 34. & Matth. 21.18, &c. And thus it was with the Apoſtles here, who had a long faſt for a Supper, even the diſtance of time wherein the two Foot-men could foot it betwixt Emmaus and Jeruſalem, &c.

The Second Remark is the place where, which in general was Jeruſalem, whence we may note that our Lord is oft better than his word of promiſe, but never worſe. The promiſe was only that the Lord would go before them into Galilee, Matth. 28.7. And there to make his Appearance to them: yet better things were performed than were promiſed, for no fewer than Five times had Chriſt now appeared to one or other of their Company either about, nigh, or in Jeruſalem, before that Solemn Appearance in Galilee afterward, If inquiry be made [why ſhould Chriſt appear in Galilee (according to that promiſe) rather than in Judea?] 'Tis anſwered, for theſe Reaſons, (1ſt,) as Galilee Hebr. ſignifies Tranſmigration, ſo herein was intimated the paſſing over of the Goſpel of Chriſt from the Jews to the Gentiles mentioned, Acts 13.46. (2dly,) becauſe he had more Diſciples in Galilee than in Judea, to whom he would have his Reſurrection teſtified by Eye witneſſes, Acts 10.41. For there (as ſome ſay) he ſhewed himſelf to five hundred at once, 1 Cor. 15.6. Chriſt was willing to ſatisfy many together, and withal to confirm all, (3dly,) Becauſe in Galilee all his Diſciples might meet more ſafely and freely, than in Judea where they feared the Phariſees, &c. N.B. That place, which bids Chriſt and his Goſpel moſt welcome, muſt be appointed the place of his meeting them.

But in particular, the place was, where there was a private Houſe in Jeruſalem, and ſituated in ſome Retired part of it, leaſt obvious and expoſed to publick View or Reſort; there were this Apoſtolical Society Aſſembled Secretly, having the doors ſhut upon them for fear of the Jews, John, 20.19. Their fear that the malice of the Kill Chriſt's would (were they diſcovered in their meetings) break in upon them, lay Sedition to their charge and much eaſilyer execute them, than they had done their Maſter. Therefore is the reaſon rendred both why they meet in the night time, and why in a ſecret place and keeping the doors ſhut, Teaching us,

(1ſt,) Not only that the Night time may be canonical hours for Divine Worſhip (in caſe of perſecution) as well as the day (as before) for it was the practice of the primitive (as well as of thoſe primo-primitive) Chriſtians from fear in the Ten perſecutions as Tertullian tells us, and Pliny the Second (in Traian's time) ſpeaks p. 298of [cantus Antelucanos, &c.] their ſinging Pſalms together before the day did Dawn, which was the greateſt crime that Sage Heathen could find in them. But alſo that God may be acceptably worſhiped in private places, when and where publick places are denyed, &c. For the Apoſtle's Rule is, that men muſt pray every where, 1 Tim. 2.8. He confines not God's worſhip to Temples: God is as little a reſpecter of places, as of perſons, hereby they had the Appearance of Chriſt among them according to his promiſe [wherever two or three be gathered together in my name, there will I be in the midſt of them.] Mat. 18.20. whether the place be Publick or Private.

This (2dly,) Teacheth us, that it is our duty to avoid all needleſs dangers. The Apoſtles here well knew that thoſe Jews who had Killed their Lord, would make no ſcruple to Kill his Diſciples, therefore are they careful for their own ſecurity, and not wittingly and willingly ruſh headlong into eminent and evident Hazards. There is a Will-ſuffering as well as a Will-worſhiping: Though the Croſs be needful, and muſt be born when it lies betwixt us and our duty, and God lays it on. There is then no going aſide from it, or leaping over it, yet muſt we have a care that we ruſh not, or raſhly run into needleſs Croſſes, and bring them without a call upon our own heads, This is a tempting of God. The care of the means belong to us, but the care of the end belongs to God. We looſe the comfort of bearing the Croſs, which we wilfully wreſt and wreſtle our ſelves under. This is to be righteous and wiſe overmuch, and why ſhouldſt thou deſtroy thy ſelf, Ecclus. 7.16.

(3dly,) It Teacheth us likewiſe how differing are the Actings of one and the ſame godly man according to the ſtrength or weakneſs of Grace in him. Thus it was with thoſe Apoſtles while their Faith was weak, they were for Abſconding and creeping into corners, &c. But when their Faith was made ſtrong by the powring out of the holy Spirit on Pentecoſt Day upon them, then (by the ſtrength of their great Grace) daily in the Temple, as well as from houſe to houſe. They ceaſed not to Teach and Preach, Jeſus Chriſt, Acts 5.42. Even ſevere Stripes could not ſcare them from their duty now, whom threatning words (which brake no bones) affrighted before: Every man therefore muſt meaſure his own actings according to his ſtrength or weakneſs. The more or leſs ſtrength a man hath, accordingly is his courage more or leſs; and none ought preſumptuouſly to put forth themſelves beyond the ſtrength of their Grace received, as is the man, ſo is his ſtrength, Judges 8.21. and as is his ſtrength, ſo ought to be his undertakings and actings. If we faint in our Spirits when in trouble, then is our ſtrength but ſmall, Pro. 24.10. That privacy in the Apoſtles here was no worſe, in their ſtate of weakneſs, but prudent piety; but ſuch a practice, when grown up to a ſtate of ſtrength would have been no better than Puſillanimity: where ſtrength of Grace is, there 'tis better to ſtand the ground, and rather die than fly. But in caſe of weakneſs 'tis ſafer to fly (as that young man did, Mark 14.51, 52.) than to diſhonour God as poor Peter did, in ſtaying, and then in denying his Lord.

The 3d, Remark is the manner how our Lord appeared to the Eleven. This he did without giving any Indicant ſigns either of his approach (by the Sound of his Foot-ſteps) or of his enterance, for the Doors were ſhut and no Key was heard to be turn'd, nor any bolt drawn back to open them, yet comes he in inviſibly to them and ſtands in the midſt of them, though the way, whereby he came, was ſenſibly apparent to none. There be divers opinions how this could be.

(1.) Some ſay that Chriſt might ſlip in unſeen, when the Doors were opened to let in the two Diſciples that came from Emmaus into the Room among them; but this cannot correſpond with the Scope of the Evangeliſt, who deſcribes here his miraculous entrance, whereas this is only a cunning conveyance.

(2.) Others are of opinion, that the Phraſe [the door being ſhut] John 20 19. Imports only the Evening-tide, becauſe that is the common time every where of ſhutting doors, &c. But this is to put a Tautology upon the Goſpel, ſeeing the Evening tide is expreſſed before this clauſe.

The (3d,) Opinion (which is moſtly received) ſaith, that he entered miraculouſly, yet the Sentiments of the learned about the modification of this miracle are various alſo, for 1. Some ſay that the doors (a creature) gave way to Chriſt the Creator as above. But here Men come with natural Reaſon wherewith they raiſe a deal of Duſt and Doubts, Objecting, How could this be a true body that came in, while the doors were ſhut: one ſolid body cannot paſs through another body that remains ſolid; this would be a penetration of Diameters or dimenſions which rule of Philoſophy (rendring it impoſſible) is repugnant to the reality and ſolidity of Chriſt's body, if it ſo paſſed.

p. 299Anſw. The 1ſt, I know, the Romaniſts do affirm, that Chriſt paſſed through the dours here, for the better proving their Doctrine of Tranſubſtantation, ſaying as He paſſed through the doors, ſo he can make his Body to paſs into the Bread; but ſuppoſe Chriſt made his Body paſs through the door, yet retained he the ſame figure, proportion, and dimenſion, that He had before, which the Papiſts (as is above ſaid) cannot ſhow us in their Waters or …read, Therefore there is a vaſt difference herein.

Anſw. The 2d. They of the Reformed Religion do more rationally ſay, (which brings is the 2d, Sentiment about i… modification) that Chriſt by his Almighty power did ſo alter the very ſubſtance of the doors: So that his ſpiritual body (ſo called, 1 Cor. 15.44.) might paſs …orow. He who ſo Thickened the Waters as to make them able to be…r his Body and to walk upon them in his ſtate of humiliation, could much more thin the Sol… of thoſe Doors ſo as to make them penetrable to himſelf in his ſtate of exaltation, 'twas more eaſy for him to make the Wood ſo thin as to paſs through it in his …econd ſtate, that to make the Water ſo thick as to walk upon it in his firſt ſtate. But the 3d, Sent…ment is, that it was not paſſing through the Wood, as the Fire paſſeth with the heat through the Iron, and the Sun with the beams through the Glaſs Windows, &c. Both Bodies remaining intire and found, but that the doors did really open and ſhut again (unperceived by the Apoſtles) through a Divine miraculo… power, ſe…ing to more is intimated in Scripture againſt this opinion than againſt the other and this is the more probable, becauſe we have the like inſtance in an inferior's ca…, to wit, that of Peter and the Apoſtles, the Priſon Doors were opened, the Priſoners were brought forth and the Gates were ſafely ſhut again, though the ke…p…rs were preſent and ſtood before the Doors; yet did not perceive either the opening and ſhut…ing of the Gates, or the eſcape of their Priſoners, Acts 5.28, to 24. So Peter's eaſe alone, Acts 12.4, 6, to 12.

Anſw. The 3d, If we kn…w the manner how Chriſt came into the Room by natural reaſon, then would it be no miracle, which all acknowledg it to be; yea a double miracle, both that he came in when the Doors were ſhut, and that he came in ſo ſuddenly ſo unexpectedly and ſo inſenſibly to all: So that where reaſon ends and can render no rational account, there's the Room for ſaith to begin.

N.B. The Antients ſay of this double miracle, that it was like that of Chriſts walking upon the Sea and coming to the Diſciples whom they ſuppoſed to be a Spirit, Matth. 14.25, 26. And Cyril in particular ſaith [no man need to doubt in what manner our Lord's Body paſſed in when the Doors were ſhut; when he underſtand… that this is written, not of a meer mortal Man, ſuch as we only are, but of th… Omnipotent Son of God] yea Auguſtine adds [Where the deity is, no bodily thing can hinder entrance, ſee more of this point before in Chriſt's riſing out of his Grave where a great ſtone my upon him. As his entrance and inviſible approach were both wonderful, ſo were both his poſture and ſituation, which put the Diſciples into a dreadful affright, ſuppoſing he had been a Spirit, Luke 24.37. (which with ver. 36.) brings us unto,

The 4th, Remark, to wit, his Actions and ſpeeches to them herein Note, 1. That his poſture was a Standing and not a Sitting Poſture that he might the better demonſtrate how he was both alive and in health, having no need of a Seat to reſt on. 2. He ſituates himſelf in the midſt of that Aſſembly, not only as a paſtour in the midſt of his people, but alſo to convince them that he was no Spectrum or Spirit (which are wont to creep into corners) as they imagined him to be, and that not one of the good, but of the evil Spirits, no better than a Devil. 3. He Salutes them with [Peace be unto you] more like God than a Devill whoſe Viſage is Dreadful, and his Meſſage War and Confuſion, but not Peace, N.B. Who can but wonder that Chriſt ſhould bring Peace from the Grave and proclaim it alſo to a company of forlorn Renegadoes that had moſt Sordidely deſerted him and his ſervice. Yet even theſe very Perſons muſt have peace propounded to them, who were worthy of War only and Deſtruction, and this he proclaimed twice for their greater comfort, John 20.19, 21, Oh happy they (though Backſliders) to whom Chriſt ſpeaks peace▪ They ſhall have [Pacem Omnimodam] all kind of Peace, with their Creator, with all Creatures and with their own Conſciences. 4. To confute their fancies and fears, he ſhewed them his hands, feet and Side, marked with marks of his wounds on the Croſs, &c. That he was no Spirit, Luke 24.39. &c.

N. B. Here a doubt ariſeth, how his glorified Body could retain any wounds after his Reſurrection. For Paul ſaith, that our Bodies ſhall be raiſed in glory, without p. 300any blemiſh or deformity at all, Anſw. Chriſt had not yet put on his full glory. Thoſe Skars he purpoſely retained to convince his Diſciples that he was the w…ry Body which was Crucified, and theſe were Trophee-marks of his Victors and Triumph.

N.B. Indeed there is a differing method in the two Evangeliſt's Luke's and John's Relation of this Fifth Appearance for Luke propoſes the Queſtion, whether, Chriſt were Truly riſen from the Dead, ſhewing how the Diſciples doubted of it from two contrary paſſions. Fear and Joy Luke Ch. 24.3…. and 41. Says they were afraid it was too good, too Joyful news to be true. Then he ſhews how Chriſt did demonſtrate the Truth thereof both by Signs and by Teſtimonies. His ſigns were two fold, By Words, in reproving their Idle Fears, verſe 38. In declaring that it was he he himſelf, ver. 39 And then in confirming it by a proof of their ſenſes in beholding and handling him, v. 39.40, 2. By deeds, in his eating with them, v. 4…, 43 Which a Phantaſm or Spectrum▪ doth not, for eating is a real demonſtration of a corporal Life▪ Then Chriſt farther demonſtrates the Truth of his Reſurrection by the Teſtimonies of the Prophets, which be firſt alledged, ver. 44. And then explaineth, ver. 45, 46. After this he Inſtituteth a Goſpel miniſtry, ver. 47, 48. Promiſeth the Holy Spirit to attend it, and commands Obedience, ver. 49.

N.B. But John's method differs from Luke's thus, He relates the time, place and manner of this Fifth Appearance to the Ten, Thomas being abſent John …0.19, then gives he us Chriſt's ſayings, to wit, that cuſtomary form of Salvtation [Peace be unto you] which he Repeateth twice, ver. 19, 21. Then his Doings, to wit, 1. An O… Demonſtration of his Reſurrection, ver. 20. And 2. An Inſtitution of the Eccleſiaſrical miniſtry Declaring both in what manner and with what ceremon…es it was done. ver. 21: and alſo why and to what end, ver. 22.23. Then doth he ſhew the events and effects of this Apparition in thoſe Diſciples that were preſent, to wit, great Joy, when they were now aſſured that it was verily their Lord and no other Body, ver. 20. But in Thomas only it had a contrary effect, to wit, Incredulity, the cauſe whereof▪ was his abſence from that Aſſembly when Chriſt appeared, ver. 24. and the greatneſs whereof is alſo expreſſed, that he would not be content with a bare beholding him, but he impiouſly and obſtinately requireth that he muſt handle him too, &c. ver. 25. Having drawn this Scheme out of both theſe▪ Evangeliſts. I come now up to the.

N.B. 5th, Note that, to convince them he was no Spirit, he did Eat with them, this is mentioned by Luke to be done by him at this time, which John paſſeth by here, yet mentioned Chriſt's Dining with his Diſciples afterwards, Jo. 21.12, 13 This … Lord did, not for any neceſſity of nouriſhment (no more than did the Angels, Gen. 18 8, and 19.3. but [ut ſe Vivum & hominem verum eſſe oſtenderet] that he might declare hereby to them, that he was a true Real and living man: This cogent argument Peter preſſeth as moſt pungent and convincing that Chriſt was riſen indeed, ſaying, [We did Eat and Drink with him after his Reſurrection] Acts 10.41. Though we do not Read of his Drinking at all after he was riſen, yet do we Read of his Eating, Luke 24.43. and and of his Dining, John 21.12. Which aſſuredly was not done without Drinking alſo, becauſe Meat every where comprehends Drink under it, as, Matthew 15.2. Luke 7. v. 36, &c. Therefore there was no need to expreſs it. His eating of that Poor proviſion (the Diſciples had and handed out to him) did cure them of their Unbelief more than their handling his Hands and Feet which they ſaw and felt pierced through with Nails, &c. Luke 24.39, 40, 41, 42. Though certainly there might be made a greater doubt how a glorified Body could retain wounds, &c. To which I ſhall more amply ſpeak in the next Appearance when Thomas was preſent, as likewiſe to the Teſtimonies alledged and explained and to the inſtitution of a Goſpel-Miniſtry, &c. Together with the Events. All which I adiourn from this to a more proper place, having inlarged much upon this Head already, adding here only N.B. That Chriſt's Eating here was not done by deluding the Diſciples ſenſes as is done by Witchcraft and Diabolical Arts, which, was far from him who was Truth it ſelf, and moſt contrary to his Holy and Glorious deſign; But we muſt believe, that our Lord here did really take, Chew and Swallow the Food, yet in ſuch a manner, that his Body (now glorified) Received thereby no natural nouriſhment, &c. As in the State and condition of an Animal Life, Thus Food could not incorporate with his Body to increaſe the ſubſtance of his fleſh (for now he had put on the Qualities of a Spiritual and Eternal Life ſo had no need of any Support from without, &c.) But moſt probable this Food was Reduced into nothing by a miracle, p. 301ſeeing the Act and End of the whole was only▪ to confirm the Diſciples by covers ſenſible demonſtration… … the behalf of his Reſurrection.

N.B. Oh that we could ſab…wid… …er that Chriſt hath Appeared to us (… for…ondained of God) though not to all other people, and that we have Eat and Drunk with him, &c. Act; 10.41. This may …id, the Saints … two ways both at the Lord's Table, and at their own daily and common: Table. If this King of Saints ſit at either of theſe Tables (2d Ca… 2.10) and we ſ… the Lord always before us at our right hand (as David did Pſa… 6.8.) then do we …ed with him and he is with us both in our ordinary and in extr…ordinar and Sacrmen…h … T… do we not only Hat and Drink a natural, but (as 'twas ſaid of a Grave Divine) even Eternal Life too …