A Heavenly Conference, Treatise (1 of 3)

A Heavenly Conference · Treatise (1 of 3)

p. 1A heavenly Diſcourſe between Chriſt and Mary after his Reſurrection.

JOHN 20. 16.

Jeſus ſaid unto her, Mary, ſhe turned her ſelf and ſaid to him, Rabboni, that is to ſay, Maſter: And Jeſus ſaid to her, touch me not, for I am not yet aſcended to my Father; but go to my Brethren, and ſay to them, I aſcend to my Father, and your Father, to my God, and your God.

THe ſame love of Chriſt that drew him from Heaven to the womb of the Virgin, from the womb of the Virgin to the Croſſe, and from the Croſſe to the grave: the ſame love of Chriſt moved him to diſcover himſelf after he was riſen from the grave, to them that he knew did intirely and wonderfully p. 2love him. And therefore before he would aſcend to Heaven, he did vouchſafe many apparitions and diſcoveries of himſelf, partly to inſtruct them in the certainty of his Reſurrection, and partly (but eſpecially) to comfort them. Thoſe that he knew, did love him.

His firſt apparition of all was made to Mary, the woman out of whom he had caſt ſeven Devils. She was much beholding to him, and therefore loved much. No Sex may diſcourage any ſinner from Chriſt. She expreſſeth her love to Chriſt, by her deſire of finding him, by her ſeeking & weeping, notwithſtanding all impediments before ſhe found him. As ſhe wept, ſhe ſtooped down and looked into the Sepulchre, and there ſaw two Angels in white, a colour of glory, purity and joy, becauſe it was a time of joy; they were one at the head, and the Exodo 25. 20,other at the feet. As in the Law, when the Mercy-Seat was made, two Cherubims were alſo fram'd and placed, one at the one end, and the other at the other end thereof, with their faces looking one towards another. And p. 3when Chriſt was riſen, there were two Angels, one at the head, another at the feet, to ſhew that peace was to be expected in the true propitiatory, Jeſus Chriſt.

One at the head, the other at the feet of the body of Jeſus. And they ſate there; it was a time of peace; peace was made between Heaven and Earth, God and man, and here is a poſture of peace, They ſate quietly. In Chriſt, Angels, and we are at one, God, and we, and all. There is a recapitulation, and gathering of all things Col. 1. 20.Col 1:20in Heaven and Earth.

Miniſtery of Angels towards Chriſt. Luke 2. 9. 10. Luke 22. 4…. John 10. 12. Act. 1. 10. Heb. 1. 14. Pſal. 34. 7. Luke 16. 22. Mat. 24. 31Luke 2:9Luke 2:10Luke 22:4John 10:12Acts 1:10Heb 1:14Ps 34:7Luke 16:22Matt 24:31The Angels they attended on Chriſt in all the paſſages of his life & death, till they brought him to heaven. They brought news of his birth, comforted him in his agony, they were at his reſurrection, and you ſee here they attend. At his aſcenſion they accompany him. And as they did to the head, ſo they will to the Members. In our Infancy they take charge of our tender years, in our dangers they pitch their tents about us; in our deaths, they carry our ſouls to Abrahams boſome, a place of happineſs. At p. 4our Reſurrection their Office is to gather our bodies together. That ſervice and attendance they afforded the head, they afford to the Members, to myſticall Chriſt, as well as naturall. Therefore let us comfort our ſelves in the ſervice they did to Chriſt.

Now beſides the apparition of the Angells, here is the ſpeech of the Angels Woman why weepeſt thou? they knew ſhe had no cauſe of weeping; for Chriſt whom ſhe ſought, was riſ n again.

She anſwereth, becauſe they have taken away my Lord, and I know not where they have laid him. If it had been as ſhe ſuppoſed, there had been cauſe enough of her weeping, if her Preſence of Chriſt comfortable.Lord had been taken away; for when the Lord is taken away, what remaineth that is comfortable? And if the Lord be not taken away, it matters not what is taken away; for he is all in all. Carnall people, ſo they have their wealth, and friends, and comforts in the world, they care not what is taken away. But ſhe is of another mind. They have taken away my Lord, and what comfort can I have, if p. 5my Lord be taken away.

But it was but the ſpeech of an opinion, ſhe did but think it. And there were two things might lead her, truth and probability, which is the foundation of opinion. Probability, he is not here, therefore he is taken away. Truth Chriſt promiſed he would riſe again, therefore he would take away himſelf. There was certain truth to weakneſſe of faith now ſeen.ground faith, and weak probability to ground opinion; yet ſuch is the nature of weak perſons in diſtreſs: if there be probability & certain truth, yet they will be ſure to cleave to their probabilities. Oh theirs be great ſins, I, but there is greater mercy for faith to lay hold upon. So the preſumptuous ſinner faith, God is mercifull, I, but God hath excluded thee from Heaven, thou art an adulterer, a ſwearer, a filthy perſon, thy opinion is 1 Cor. 6. 9.1 Cor 6:9grounded ſcarce upon probability. God is mercifull, but not to ſuch ſinners, as live in ſins againſt reconciliation, as thou doſt. Therefore when one hath but probability to ground opinion, and the other certain truth to ground faith, be ſo wiſe for our p. 6ſouls, as to take the beſt, and leave the other. If ſhe had remembered his promiſe, to raiſe himſelf out of the grave, ſhe needed not to have doubted.

They have taken away my Lord, and I know not where they have laid him. They have taken away, ſhe inſtanceth none. And when ſhe had thus ſaid, ſhe turneth her back, and ſaw Jeſus ſtanding, and knew not that it was Jeſus. When Chriſt ſpeaks the Angels are ſilent.The Angels hold their peace when Chriſt ſpeaks, and it is their place ſo to do.

But ſhe knew not that it was Jeſus, in reſpect of her paſſion. Her ſenſes were held, partly by the power of God, partly by a kind of paſſion that was a Cloud between her and Jeſus, that ſhe knew him not at that time.

What doth Jeſus ſay to her?

Chriſts firſt words after his Reſurrection.Woman, why weepeſt thou? whom ſeekeſt thou? The firſt words that ever Chriſt ſpake after his reſurrection to them he appeared to, is, woman why weepeſt thou? It is a good queſtion after Chriſts Reſurrection, what cauſe of weeping, when Chriſt is riſen? Our ſins are forgiven, becauſe he, our head, p. 7and ſurety hath ſuffered death for us, and if Chriſt be riſen again, why weep we? If we be broken-hearted, humbled ſinners, that have intereſt in his death and reſurrection, we have no cauſe to grieve. It is therefore a good queſtion to them that believe, why weepeſt thou? whom ſeekeſt thou? They were queſtions, not for ſatisfaction to him, he knew it well enough, but to draw out her mind, and to draw out by confeſſion what God had hid in her heart, that he might comfort her afterwards.

But ſhe ſuppoſing him to be the Gardiner, ſaid, Sir, if thou haſt born him hence tell me, &c.

She had a miſconceit of Chriſt, as if he had been the Gardiner. Beloved, Miſapprehenſions of Chriſt in good men.ſo it is with a ſinner, eſpecially in times of deſolation of ſpirit, and diſconſolate condition, they preſent Chriſt to themſelves as an enemy. She in paſſion thinks Chriſt the Gardiner. Do not many when they be melancholy of body, and troubled in mind, conceive of Chriſt as an Auſtere Judge, that will undoubtedly damn ſuch wretches as they are, who preſent p. 8Mat. 11. 28Matt 11:28Chriſt to themſelves in that faſhion, that the Scripture doth not; doth not he bid all that be weary and heavy laden, come to him? and yet they out of paſſion will preſent Chriſt to be an auſtere judge, that will take them at their diſadvantage, obſerve all their wayes, and will ſurely damn them.

Paſſion clouds underſtanding.It is a great violence that paſſion and opinion offers to truth, and to ſaving truth, and the hardeſt matter in the world for a diſtreſſed conſcience to apprehend God aright, and to apprehend Chriſt aright. Secure perſons apprehend God under a falſe notion, they apprehend God as a God all of Act. 17. 81Acts 17:81mercy, and Chriſt, as if he were not judge of the world, as if he obſerved them not, nor their ſinfull courſes, and therefore they care not whether they ſerve him or no. And Satan preſenteth Chriſt, all of mercy, and Satan and their hearts meeting together, the miſtake is dangerous. It is a great art of faith, and an excellent skill to apprehend Chriſt ſutable to our condition that we are in. When we be in any ſin, then think him a p. 9Judge, then think of Moſes, rather then of Chriſt, then think of Chriſt, as one that will judge both quick and dead, for their hard and wicked actions. But when we be humble, and broken-harted, and touched with ſence of ſin, preſent him as a ſweet Saviour, inviting and alluring all to come to him. Come to me all ye, &c. Mat. 11. 28. Eſay 40. 11.Matt 11:28Isa 40:11Preſent him as a gentle Shepheard, preſent him in all the ſweet relations he names himſelf by in the Scriptures, leſt otherwiſe we do Chriſt diſhonour, and our ſelves wrong.

If thou have born him hence, tell me where thou haſt laid him, and I will take him away.

She was a likely woman indeed to take Chriſt away; for a weak woman to take a heavy body away. But love Love, a willing grace.thinks nothing impoſſible. Faith and Love agree in this, nothing is impoſſible. Love is ſtrong as death. Neither Cant. 8. 6.Song 8:6love nor faith care for difficulties, they arm the ſoul to break through all.

Tell me where thou haſt laid him, and I will take him away.

One would think the dead body p. 10might have frighted the woman, and the heavy body might have been above her ſtrength; but ſhe was in ſuch an extaſie of love, and deſire and grief, for want of her deſire, that ſhe conſidered not well what ſhe ſaid.

They be words of paſſion, and indeed if you obſerve the ſtory of Mary Magdalen, ſhe was a woman of extremity in all conditions; like Jonah, when he grieves, he grieves exceedingly, when he rejoyces, his joy is wound to the higheſt pitch. So ſhe was full of love when ſhe loved, and full of grief when ſhe grieved, and full of joy when ſhe joyed, ſhe had large affections, all were in the higheſt meaſure, and ſtrained to the higheſt pin in her, and that made her ſay, If thou haſt &c.

Jeſus could not indure her longer in this perplext condition, he was too mercifull, and therefore ſaith, Mary; ſhe turned to him, and ſaith Rabboni, which is to ſay, Maſter.

And Jeſus ſaid to her, Mary.

The words are a ſweet and loving intercourſe between Chriſt and Mary; in a ſeaſonable time when ſhe was in p. 11all her perplexity, and depth of ſorrow for loſſe of her Lord. Chriſt ſeaſonably at length, (as not being able to hold any longer, but muſt needs diſcover himſelf,) ſaith to her, Mary.

You ſee firſt of all Chriſt beginneth, and ſaith, Mary, ſhe anſwereth in the ſecond place, and ſaith Rabboni; and till Chriſt begins, no voice in the Nothing can comfort the grieved ſoul till it heares the voice of Chriſt.world can do any good. The Angels they ſpake to her, but till Chriſt ſpake nothing could comfort her. Chriſt began, and till Chriſt began nothing would comfort Mary. Chriſt began himſelf, and uſed but one word. It is a word, and but one word. Nothing will comfort but the word of Chriſt. The word that comforted her, when he ſpake, and it was but one word, and yet enough, ther… was ſuch fulneſs of ſpirit, and comfort in that one word. And ſhe anſwered with one word again.

You may aske, why they ſpake but one word? Beloved, he was full of affection, and ſhe was full of affection alſo, too full to expre…s themſelves in many words. As it is in grief; Grief p. 12Ing…ntes d…lores ſtupent▪ſometimes may be ſo great, that ſcarce any words are able to expreſs it; and if any words, then broken words, (which ſhew fulneſs of affection) rather then any diſtinct ſenſe. Chriſt was ſo full, and ſhe ſo full, that a word diſcovers. And indeed there was ſo much ſenſe, and ſo much love, ſo much contained in theſe little words, Mary and Rabboni, that it is impoſſible to expreſs them ſhorter, and her paſſion would not ſtay any longer diſcourſe, it was by words, and by one word, Mary, it was by a word, which ſheweth he took notice of her. Chriſt knowes the names of the Starres, he Chriſt takes notice of all … ▪knowes every thing by name, he knows every thing of a man, to the very hair, he knowes their parts, and their very excrements of their parts, he knew her, and acknowledged her too; Mary.

1. It is a word of knowledg, and familiar acquaintance, and acknowledgment.

2. It is a word of compaſſion, becauſe he had held her long, and now could not longer. He pittieth the ſtate ſhe was in, he ſaw her ready to p. 13…ink for grief, and melt for ſorrow, and therefore he ſaid, Mary.

3. As it is a word of compaſſion: ſo it is a word full of exceeding love.

4. And it is a word of peculiar appropriation; Mary, whom I have ſo much reſpected heretofore. And a word of ſatisfaction on his part out of his pitty, and out of his love, and former familiarity & acquaintance. Mary, I am the man thou ſeekeſt, I know what all thy ſeekings tend to, thou wanteſt him whom thou loveſt, thou wanteſt me, I am he, whom thou ſeekeſt.

RabboniShe anſwered him again, Rabboni, which is interpreted, Maſter. She returned him an anſwer again, ſhe ſpake to him, he firſt began, then ſhe follows, ſhe found the virtue of his ſpeech in her heart, there was an influence of it to her heart; and his love witneſſing to her heart, raiſed her love to him again. So it was an anſwer of Chriſts ſpeech, and from the ſame affection, an anſwer of love, and an anſwer of exceeding large affection, and ſatisfaction to her ſoul. Oh my Rabboni, p. 14the ſoul of my ſoule, the life of my life, my joy, my rock, my all that can be dear to me. Rabboni, I have enough. As he deſired to give her ſatisfaction, ſo ſhe takes ſatisfaction in the word. And yet it was not full ſatisfaction; for after ſhe claſpes about him, and would not let him go. It was an affection that ſtirred up much deſire more and more to have The believing ſoul is never ſatisfied till it comes to Heaven.communion with him, ſo that he was fain to check her afterward, Touch me not, for I am not yet aſcended to my Father; ſhe had not enough, as indeed a believing affectionate ſoul hath never enough till it be in Heaven.

And thus you ſee the ſweet intercourſe upon the apparition, and firſt diſcovery of Chriſt to Mary. He ſpake to her, and ſhe anſwered him again with the ſame affection. And it is a word of dependance, as it is fit, Rabboni my Maſter, it is not only a word of honour, not any ſuperior, but a ſuperior in way of teaching, there was ſubmiſſion of conſcience to the Rabboni; as the Rabboni labouring to ſit in the conſciences of people. It is a Syriack word which ſignifieth in the originall, p. 15Multiplication of knowledge in him that ſpeaketh, & that laboureth to breed much knowledg in him that is ſpoken to; and therefore it is a word of great reſpect and dependance.

She might well call him Rabboni; for he was Maſter of Maſters, Rabboni of Rabbonies, the Angel of the Covenant, the great Doctor of the Church, the great Gamaliel, at whoſe feet all muſt fit, and be taught. So ye ſee what ſenſe and affections are in theſe little words. The fulneſs of heart that was in this Couple cannot be expreſt, were it poſſible to ſay all that could be ſaid. And therefore we leave the Hypotheſis, and come to make application of it to our ſelves.Obſer. 1.

Firſt, we may learn here, that till Chriſt himſelf diſcovers himſelf, no teaching will ſerve the turn. No, the Cathedra… habet in caelis qui cord… d…cetteaching of Angels will not ſerve turn, till Chriſt himſelf by his holy ſpirit diſcovers himſelf; when Chriſt doth it, it is done. And therefore it ſhould teach us ſo to attend upon the miniſtery, as to look up to the great Doctor, that hath his Chair in Heaven, and teacheth the heart. If he teach, it is no matter how dull the p. 16Scholar is. He is able to make any Scholar, if he inſtruct. I will not inlarge the point, becauſe there be particular places, wherein they will be inlarged.

Obſerv. 2.The ſecond thing I will obſerve is this; That Chriſt when he teacheth, he doth it by words, not by Crucifixes, not by ſights. We loſt our ſalvation, and all our happineſs by the Neceſſity of hearingear, and we muſt come to it by the ear again. Adam by hearkening to Eve, and Eve to the Serpent, loſt all, and we muſt recover ſalvation therefore by the ear. As we have heard, ſo we ſhall ſee. We muſt firſt hear, and then ſee. Life cometh in at the eare, as well as death. Faith ye know is the quickning of a Chriſtian, the ſpirituall life of a Chriſtian; now faith comes by hearing. And therefore I beſeech you in the bowels of Chriſt, ſet aſide prejudice, and meekly attend Gods Ordinances. Do not con…ider who we are; we are but poor Miniſters, frail men as your ſelves. But conſider the Lord that is pleaſed to convey life, and ſalvation, and grace, and whatſoever is fit to bring to Heaven this p. 17way: therefore they that deſpiſe this way, ſet light by ſalvation, as the Apoſtle ſaith, Acts 14. They judge themſelves unworthy of the Kingdom of Heaven. They can read at home; Note.but is that the way God hath ſanctified? Did not the Manna ſtink, when gathered on the Sabbath day? There is a curſe upon all private induſtry and devotion, when it is with neglect of publick Ordinances. She could have no comfort till Chriſt ſpake. Nay the very ſight of Chriſt could not comfort her. Let this I pray you be enough, that I may not inlarge the point any further. This is the way for comfort. We muſt hear him in his Miniſters here, if we … him comfortably … after, Come ye bleſſed o… m… … &c.

3. It was but one word. Mary; and is there ſo much force in one word? yea, when it is uttered by Chriſt. One word coming from Chriſt Chriſt can eaſily comfort.and ſet on the heart by the ſpirit of Chriſt, hath a mighty efficacy. The word had an efficacy in creating all things, fiat, fuit. Let it be done, it duplicate page p. 16duplicate page p. 17p. 18was done. Let there be light, there was light. So let there be light in the underſtanding, and there it ſhall be preſently. So in all Chriſts cures, he ſaid the word, and it was done. So in all ſpirituall cures, let him ſay the word, it is done. Nay a very look of Chriſt, if the ſpirit go along with it, is able to convert the ſoul, Respexit Chriſtus, flevit Petrus amare, Chriſt lookt on Peter, he wept bitterly; what will his word do, when his look will do ſo much? It was but a word, and but one word, ſay but the word, ſaith he in the Goſpel, and my Servant ſhall be healed. This ſhould make us deſire that Chriſt would ſpeak, though but few words to the ſoul; That he would cloath the words of men mightily with his word, and with his ſpirit, and then they will be mighty in operatio… …nd works. One word, but it was a pr…gnant word. It was full of affection, ſhe knew it well enough. Mary. What to call her ſo familiarly, ſo ſweetly by her accuſtomed name; it wrought on her bowels preſently.

4. But to go on, you ſee here again, p. 19that Chriſt muſt begin to us before God is the beginner of all ſaving workswe can anſwer him. He began to Mary, and then ſhe ſaid Rabbony, all the paſſages of ſalvation are done by way of Covenant, by way of commerce and entercourſe, between God and man; but God begins firſt. In election indeed we chooſe him, but he chuſeth us firſt. And he knoweth who are his, and we know him; but he knows us firſt. And in calling, we anſwer, I, but he calleth firſt, and we do but eccho to his call: in juſtification, forgivneſs of ſins, we accept of juſtification, and ſubmit to the righteouſneſs of Chriſt, and Gods purpoſe of ſaving man that way; but he giveth faith firſt, for faith is the gift of God. We glorifie him here on earth, but it is from a reſult of Gods glorifying us in Heaven, ſome earneſts we have, but they are of Gods giving. All we do, is but reflexion of his love firſt, or his knowledge firſt.

The Chriſtian ſoul ſaith, thou art my God, I, but he ſaith firſt, I am thy ſalvation. As Auguſtine ſaith, non fruſtra dicit anima, Deus, ſalus tua, when God ſaith, I am thy ſalvation, it is ea…ie p. 20for the ſoul to ſay, thou art my God. And this may teach us in our devotions when we are to deal with God, when we are to bring to him any requeſt, to deſire him firſt to reveal himſelf to us, deſire Chriſt to reveal himſ…lf by his ſpirit to us. It is an errour in he caſe of mens devotions; they think to bring ſomething of their own ſtrength, and to break in as it were upon God, without his diſcovery firſt. But Paul ſaith, Gal. 4. 9. We know God, or rather are known of him. We muſt deſire, that he would make known his heart to us firſt, and then we ſhall know him again, that the would ſpeak to us by his ſpirit, and then we ſhall anſwer to him again; That he would ſay to our ſouls, he is our ſalvation; and then we may lay claim to him, he is our God. Deſire the ſpirit of revelation to reveal his bowels and love to us in Chriſt, by his holy ſpirit; for certainly, in every return of ours to Chriſt, God begins to us, all in all, though not ſo ſenſibly; but we ought to pray every day more and more for a ſenſible revelation, that God would reveal his love to us p. 21in Chriſt. And we cannot but anſwer, if Chriſt ſaith, Mary, Mary, cannot but anſwer, Rabboni.

ObjectBut you will ſay then, it is not our fault, but Chriſts fault if he muſt begin. If God begins, we ſhall anſwer.

Anſw.I anſwer briefly; That God doth alwayes begin to us, and is beforehand with us in all dealings with our ſelves. He giveth us many motions, and never withdraweth himſelf from us; but when he is deſpiſed, and ſlighted firſt: therefore let us take heed that we labour to anſwer Chriſts call, vvhen he doth call. If vve ſlight it, then in a judicious courſe, he ceaſeth to ſpeak further to us, if vve ſlight his beginnings of revelations. There be many degrees and paſſages to faith and aſſurance; if vve do not obſerve the beginning, hovv God begins to reveal himſelf to us by little and little, ſpeaking to us by his ſpirit in our hearts vvhen he The motions of the ſpirit muſt not be ſlighted.begins; then in a ſpirituall judgement ſometimes he leaves us to our ſelves. And therefore let us regard all the motions of the ſpirit, and all the ſpeeches of the ſpirit of Chriſt; for p. 22he begins by little and little, elſe our conſciences will ſay afterward, we are not ſaved, becauſe we would not be ſaved. We would not yield to all the paſſages of ſalvation; but when he was beforehand with us, and offered many ſweet motions, yet we loved our ſins better then our ſouls, and ſo repelled all. Therefore I beſeech you do not refuſe the ſweet meſſages from Heaven, the gracious and ſweet motions of the ſpirit of Chriſt, make much of them. God hath begun to you, be ſure to anſwer. Alloquenti Chriſt… fideles reſpondent.Learn it of Mary, when Chriſt began, ſhe ſet not her heart and infidelity againſt it, but ſhe opened her heart, and ſaid, Rabboni; learn therefore the duty of ſpirituall obedience, when God ſpeaks, ſpeak Lord, for thy 1 Sam. 3. 10.1 Sam 3:10Servant heareth. Do not ſhut your eares to the motions of Gods bleſſed ſpirit, do not harden your hearts againſt his voice, but open your hearts as ſhe did; Rabboni.

Our Saviour Chriſt here ſaith, Mary, Grace a graduall work.but when? after he had concealed himſelf from her a long time. It is not preſently, Mary, nor Rabboni. He had p. 23cōcealed himſelf a great while. Chriſt doth not uſually open himſelf fully at firſt, though at firſt he doth in ſome degree; but he obſerveth degrees, as in the church in generall. You ſee how that he diſcovers himſelf in his gracious promiſes by little and little, darkly at firſt, and at laſt the Sun of righteouſneſs ariſeth clearly. So the day-Starre ariſeth in our hearts by degrees. It is a great while before Mary heareth the ſatisfying ſpeech of Chriſt; Mary.

But why doth Chriſt thus conceal himſelf in regard of his fuller manifeſtation?Queſt.

It is partly to try and exerciſe our faith, and other graces, and therefore God doth ſeem to withdraw himſelf Reaſons why God defers mercy.in the ſence of his love.

1. To ſee whether we can live by faith, or whether we be all together addicted to ſenſe, as the world is, who live altogether by ſenſe, and not by faith.

2. He would have our patience tryed to the utmoſt, he would have James 1. 4.Jas 1:4patience have its perfect work, ſhe had much patience to indure all this; p. 24but her patience had not a perfect work till Chriſt ſpake.

Mat. 15. Mark 7. 27. 28.Matt 15Mark 7:27Mark 7:283. Chriſt will ſtir up, and quicken zeal and fervency in his Children; and therefore he ſeemed to deny the woman of Cnnaan; firſt he giveth no anſwer, but a harſh anſwer. A Dogge. And ſhe works upon it, though I am a Dogge, yet Dogs have crumbs. All which denyal was only to ſtir up zeal and earneſtneſs. And therefore though Chriſt doth not manifeſt himſelf to us at firſt, yet it is to ſtir up zeal and affection, to ſeek after him more earneſtly. A notable paſſage there is of this, Cant. 3. 16. The ſoul ſought Chriſt, and ſought long, and ſought in the uſe of all means; but at length ſhe waited, and in waiting ſhe found him.

4. Chriſt doth this for to ſet a greater price upon his preſence, when he comes to make his preſence highly valued, when he doth diſcover himſ…lf. Deſiderata diu magis placent, Things long deſired pleaſe more ſweetly. And things, when wanted, are ingratiated to us, as warmth after cold▪ and meat after hunger; and ſo p. 25in every particular of this life. And therefore God to ſet a greater price on his preſence, and that he would be held more ſtrongly, when he doth reveal himſelf, he defers a long time. That is one reaſon why he did defer revealing himſelf to Mary, that ſhe might have the more ſweet contentment in him, when he did reveal himſelf, as indeed ſhe had. Long deferring of a thing doth but inlarge the ſoule. Want inlargeth the deſire, and capacity of the ſoul, ſo doth love. Now when we want that we love, that emptieth the ſoul marvellouſly much, it mortifieth affection. When God keeps off a long time, and we ſee it is God only muſt do it, then the affection is taken off from earthly things, and the heart inlarged to God by love, and the want of the thing we love. And therefore we ſet a price on the thing; ſo that we are wonderfully pleaſing to God. It is very beneficiall to our ſelves. What loſt Mary by it? ſo ſhall we loſe nothing. We have it at laſt more abundantly; We have it as a mighty favour. Mary taketh this as a new bleſſing all together. p. 26When things are kept long from us, & God only muſt diſcover. When the heart is kept from ſecond cauſes, the heart is inlarged. Certainly, this comes from God, and God ſhould have all the glory of it. God is wiſe, and therefore makes us to ſtay a long time for that we do deſire.

We all of us are in Maries caſe in a ſpirituall ſenſe, ſometimes or other, we miſſe Chriſt, I mean the ſweet ſenſe of Chriſt. Lay this down for a r…le, that Chriſtians ought to walk in Communion with Chriſt is the Chriſtians life.ſweet communion with God and Chriſt, & that it ought to be the life of a Chriſtian to maintain the Cōmunion, that Chriſt hath vouchſafed between us and himſelf. Then certainly we loſe Chriſt wonderfully, and not againſt our minds, but willingly by our own ſlighting of him, and by our own undervaluing of him, or by our negligence, and preſumption. Chriſt though he be low, yet he is great, and he will have us to know his greatneſs. There muſt be communion with due reſpect. One way or other, we deprive our ſelves of the ſenſe & ſweetneſſe of communion with Chriſt. p. 27What muſt we do then? we muſt do Directions to re▪injoy Chriſt.as this woman did, turn over every ſtone, uſe all kind of means, leave not one, till we find him; and when all means are uſed, wait ſtill. Perſevere in waiting, as Peter ſpeaks. Believers wait, hold out in waiting, for Chriſt in his time will come, he cannot hold long. As Joſeph did ſuppreſſe his Gen. 45 3.Gen 45:3love and affection for politick ends a great while; but his pitty towards his Brethren was ſuch, that his bowels would not ſuffer him to conceal himſelf longer, his paſſion was above his policy. I am Joſeph: And ſo let us in the uſe of all things, ſeek Chriſt, and the ſweet ſenſe of his love which is better then life it ſelf. And indeed, what is all without Chriſt? Chriſt is Pſal. 63.Ps 63ſo full of compaſſion, he will not long ſuffer us to be prolonged; but will at length ſatisfie the hungry ſoul: how many promiſes have vve to this end?

Caution.Take heed of ſuch a temper of ſoul, as cares not vvhether vve find Chriſt, or no. Oh take heed of that, if vve vvill ſeek him, ſeek him as Mary, ſhe ſought him early in the p. 28Mat. 28. 1. Mark 16. 9 Luk. 24. 1. Joh. 20. 1.Matt 28:1Mark 16:9Luke 24morning, ſhe brake her ſleep, and ſought him vvith tears. If any thing be to be ſought vvith tears, it is Chriſt, and communion vvith him, ſhe ſought him inſtantly, and conſtantly, ſhe ſought him ſo, that no impediment could hinder her; ſhe vvas ſo full of grief and love. She ſought him vvith her vvhole heart, ſhe vvaited in ſeeking, that is the vvay to find Chriſt. Seek him early, in our younger times, in the morning of our years. Oh that we could ſeek Chriſt, as we ſeek our pleaſures; we ſhould find more pleaſure in Chriſt then in all the pleaſures of the world; if we could perſwade our baſe hearts ſo much. Seek him above all other things. Awake with this reſolution in our hearts to find Chriſt, never to be quiet, till we may ſay with ſome comfort, I am Chriſts, and Chriſt is mine. When we have him, we have all, ſeek him with tears; at length we are ſure to find him. He hath bound himſelf, that if we knock, he will open. And if we ſeek, we ſhall find. If we ſeek wiſdom early with our whole hearts intirely, ſincerely, ſeek Chriſt, for Chriſt, and p. 29then we ſhall be ſure to find him as ſhe did. Thus ſeek him in the word & Sacraments, wherein he diſcovers himſelf Where to find him.familiarly. Seek him in the, Temple. Chriſt was found in the Temple, and then we ſhall be ſure to find him Luk. 2. 46.Luke 2:46both here, and hereafter. Specially we ſhall find him in our hearts. You ſee how familiarly he comes to us in the word, ſpeaks to us by a man, like our ſelves. And how familiarly by the Sacrament, by common bread, and common wine, ſanctified to do great matters above nature, to ſtrengthen faith. He cometh to us through our faces, into our ſouls in the Sacrament. He cometh to us, through our ears in hearing the word, through our ſight in ſeeing the bread broken. He comes by familiar things, and by a familiar manner of conveying; as if he ſhould Chriſt conveyeth himſelf to us by the ear, and by the eye, firſt by the word and Sacraments.name every one, I come to thee, and give thee my body. Think with our ſelvs, now Chriſt cometh to me, when the Miniſter reacheth the bread and come to me, think of heavenly bread, & of the gift of Chriſt to me by means, & can he do it more familiarly? Is it not as if he ſhould ſay, Mary? and that is the excellency p. 30The excellency of the Sacrament.of the Sacrament. It conveyeth Chriſt to all the Saints, and to every one in particular, as if he named every one. And what an incouragement is this to anſwer again, to open our hearts to receive him, together with the Elements; to imbrace Chriſt, joyn with Chriſt, and then to keep him, when we have him; do not loſe him, he will not be ſo dealt withall, remember the Covenant we have made to him. I beſeech you let theſe ſweet conſiderations of Chriſt dwell in us, and work on every one of our hearts. If they do good on us here on earth, if we by faith lay hold on him, and have intercourſe with him, what will it be in the day of judgement? How comfortable will it be to hear him ſay to every one in particular, … Cor 6. 2.Come thou, and thou, ſtand on my right hand, ſit and judge the world with me? Doth he know our names now on earth, and giveth to every one particularly by himſelf, if we come worthily? and will not he know us then? oh that is far more worth then the worlds good, to know us then, and to call us by our names. Therefore I beſeech p. 31you be acquainted with Chriſt. Have intercourſe (all we can) with him in the word and Sacraments, and never reſt, till we find this ſweet reſult in the uſe of the means, That he is ours, and we are his.

Caveat.Take heed therefore in theſe times, deſperately addicted to formality and Popery, I ſay take heed we do depend not upon any outward thing; but look to Chriſt in all his Ordinances, look to the ſpirit; all Gods children, the church of the firſt born, they are foreign, ſuch as are taught of God. Who can take away the oppoſite diſpoſition of mans nature to goodneſs, but God by his ſpirit? who can ſhine into the ſoul, and quicken the ſoul, but Chriſt by his ſpirit? who is above the heart and conſcience, but Chriſt by his ſpirit? therefore take heed of formality, ſubmit your hearts to the great Prophet of the Church, The teachings of Chriſt by his ſpirit are powerful, and cannot be reſiſted.that Moſes ſpeaketh of, Deut. 18. who ſhall be the great teacher of the Church, lift up our hearts to him, that he would teach our hearts, and remove the naturall diſpoſition that is in us, that he would take off the p. 32veil from our hearts, and teach not only what to do, but to teach the very doing of them. Teach us to hate what is ill; teach us to believe, and to reſiſt all Satans temptations; who can teach this, but the great Teacher, whoſe Chair is in Heaven? therefore take heed of depending on formall things. Lift your hearts to God, that he would joyn his teaching with all other teaching. This cannot be too much ſtood upon, I beſeech you therefore take it to heart.

General promiſes muſt be particularly applied.Give me leave to add a few things more. If Chriſt ſpeaketh in generall to Mary, ſhe anſwereth in generall. And when he ſpeaks aloof to her, ſhe anſwereth aloof to him, a far off, and never gave him a direct anſwer, till he gave a direct word to her. When he ſaid Mary, ſhe gave him a direct anſwer Rabboni, not before. I beſeech you therefore, let us not reſt in generall promiſes, and the generall graces, that be ſo much ſtood on by ſome, That God hath a like reſpect to all. Truſt not to that, we muſt not enter into his ſecrets; but let us obey his precepts and Commandements. And p. 33withall remember this; When we hear of a generall mercy and Commandement for all Nations to believe, and that Chriſt came to ſave a world of ſinners, alas what is that to me, unleſs Chriſt… dying for ſinners, is no comfort to the ſoul, but by a particular application.thou by thy holy ſpirit ſpeakeſt to my ſoul, and ſaiſt in particular, I am thy ſalvation, and ſpeakeſt familiarly to my ſoul. Generalls are in ſome degrees comfortable. But if I find not particular intereſt by the witneſs of thy holy ſpirit to my ſoul, if thou ſayſt not to my ſoul, I am thine, and thou art mine, all is to little purpoſe. Therefore in the deſires of our ſouls in prayer, let us deſire the Lord to reveal himſelf in particular. We truſt too much in Generalls. God is mercifull, and Chriſt came to redeem the World. They be truths, and good foundations for to ſound faith upon; but they will not do the deed, till by daily prayer vve ſeek to the Lord, that he vvould in a particular manner reveal himſelf to us. This doth Paul pray for, Epheſ. 1. That God would vouch ſafe to them the ſpirit of Revelation. And this is the office of the holy Spirit, his ſpeciall office is, to reveal p. 34Spiritus Dei, & Dei, & hominis ſecreta cognoſcit.to every one in particular, his eſtate and condition to God-ward. The Holy Ghoſt knoweth the ſecrets in the breſt of God, and in our own hearts. Now the Holy Ghoſt only can reveal the particular love that lyeth in Gods breſt, to our particular ſouls. And therefore we ſhould deſire God, that the holy ſpirit may be ſent to ſeal to us our particular ſalvation, and never be quiet till we be ſealed in particular aſſurance, that we be they, whom Chriſt came to ſave. This we ought to labour for, if we labour for it, we ſhall have it, ſometime or other; for God loveth to be familiar with his Children. He loveth not to be ſtrange to them, if they ſeek his love, but to reveal himſelf firſt or laſt. And few ſeek it, but God revealeth himſelf by his ſpirit to them, before they die; if he doth not, they are ſure of it in Heaven. And therefore they that be againſt particulars, they are enemies to their own ſalvation. Mary regarded not, while Chriſt ſpake of generalls. But when he came to particulars, then, Rabboni, and not before.

p. 35Jeſus ſaith unto her, touch me not, I am not yet aſcended to my Father, &c.

This verſe containeth Chriſts Prohibition, or Chriſts Commiſſion, or Charge. His prohibition. Touch me not; and his reaſon, for I am not yet aſcended to my Father.

His Charge. Go to my Brethren. And then directeth what to ſay to them. I aſcend to my Father, and your Father, to my God, and your God.

The words be very naturall, and need no breaking up to you. But I ſhall handle them, as they follow one another.

Jeſus ſaid to her, touch me not.

John 20. 27.John 20:27Touch me not. Why? he would have Thomas not only touch, but to put his finger into his ſide, that is more then touching him. But our Saviours intent is to meet with a diſpoſition in Mary ſomething carnall, ſomething low and mean, in regard of this glorious occaſion, Chriſt being now riſen and glorified; for his reſurrection was the firſt degree of his glorification. And therefore touch me not. She came with too much a carnall p. 36Love to Chriſt cannot be ſatisfied without the injoyment of Chriſt.mind to touch him, when we ſaid Rabboni, it was not ſatisfaction enough for her to anſwer Rabboni; but ſhe runneth to him, and claſpeth him, and clingeth about him, as the affection of love did dictate to her. But ſaith he, touch me not in ſuch a manner, this is not a fit manner for thee to touch me in, now I am riſen again. In a word, ſhe had a thought to converſe with Chriſt, in as familiar a manner, as before, when ſhe powred oyntment on his head. He was the ſame perſon, but the caſe is altered; that was in the dayes of his humiliation, now he was Senſe much affects carnal men.riſen again, and it was the firſt degree of his glorification. There was another manner of converſe due to him, and therefore, touch me not. Thou thinkeſt to touch me as thou didſt before, Chriſt after his Reſurrection is to be touched by faith, and not by ſenſe.but thou muſt not do it. She was too much addicted to his bodily preſence. 1. It is that, that men will labour after, and have laboured for, even from the beginning of the world, to be too much addicted to preſent things, and to ſenſe. They will worſhip Chriſt, but they muſt have a picture before them They will adore p. 37Chriſt; but they muſt bring his body down into a peece of bread, they muſt have a preſence. And ſo inſtead of raiſing their hearts to God and Chriſt in a heavenly manner, they pull down God and Chriſt to them; this the pride, and baſe earthlineſs of man will do. And therefore ſaith Chriſt, touch me not, in that manner; It is not with me now as it was before. The Regenerate knoweth no man, no not Chriſt himſelf after the fleſh.We muſt take heed of mean and baſe conceits of Chriſt. What ſaith Paul, 2 Cor. 5. I know uo man now, according to the fleſh, no, not Chriſt himſelf, now he is riſen. Chriſt was of ſuch a Tribe, Stature, had ſuch gifts and qualities. What is that to me? Chriſt is now Lord of Lords, and King of Kings. He is glorious in Heaven, and ſo I conceive of him. I know no man after the fleſh, no, not Chriſt himſelf. I forget what he was on earth, and think of him, what he is now in Heaven. Therefore to bring him down to our baſe conceits, to ſenſe, and the like, this is the humour of men, that labour to croſſe the ſcope of the Goſpel. For why are men ſo addicted to outward things, outward p. 38complements? It is pride, it is ſatanicall pride; they think that God is delighted with whatſoever their folly is delighted withall. Becauſe amongſt Joh. 4. 24.John 4:24men, there muſt be a deal a doing: therefore they think God is well pleaſed with ſuch things. God is a ſpitit, and though outward things be neceſſary, yet all muſt not be turned outward, as in Popery. We muſt not bring God down to our fooliſh conceits, as if he were delighted, as we are.

2. It is wonderfull eaſie too; all outward things, any naughty men have them with their ſins. Let a man Extern… dei placere nequtunt.perform a little outward complement, he may be what he will be, let him live as he will; and be poſſeſt, that outward things will ſerve the turn, he is ſafe, his Conſcience is daubed up, till God by ſenſe of wrath awakeneth conſcience, and then they ſhall find it another matter to deal with God then by complement.

3. There is alſo a great glory in outward things. There is commendations, and mens obſervance of them, p. 39as in the Phariſees, and in Popery. But the ſpirituall worſhip of Chriſt hath no obſervance to the eye of the world, it is between God and the ſoul, men naturally love thoſe things Hoſ. 10. 11.Hos 10:11that be glorious. It is ſaid of Ephraim, that he loved to tread out the Corn, but not to plow; that is, Ephraim will take that which is eaſie, but not that in Gods worſhip which is hard. There be two things in Gods ſervice. An eaſie thing, which is outward …rduum & difficile eſt in fide vivere.complement. And an hard thing, which is, to truſt him; to deny our ſelves, to relie upon him, and live by faith. And that Ephraim will not do. Ephraim will tread the corn, becauſe the Heifer may eat corn. But there be hard things in Religion which he will not practice. He will not plough. Touch me not, ſaith Chriſt. Thou haſt not conceits ſpirituall enough to deal with me, now I am riſen.

Chriſt not to be touched, becauſe not aſcended.But what is the reaſon, Touch me not, for I am not yet aſcended to my Father; That ſeemeth to be a ſtrong reaſon. But it ſeemeth to be a contrary reaſon. Touch me not now, when my body is preſent, but touch me when I p. 40am gone, and removed out of ſight of all fleſh. Touch me not now, when thou mayſt touch me, and touch me when there is an impoſſibility of touching me. This is ſeemingly ſtrange; But indeed there is no contrariety in it. Touch me not, for I am not yet aſcended to the Father.

non ſolum ſignificat tangere, ſed ad hae…ere, cōglutinari. Eſa. 52. 11. 2 Cor. 6. 17. A tabernaculo im piorum hominum recedite. Num. 16. 27.Isa 52:112 Cor 6:17Num 16:27There is a double meaning of the words. Firſt of all, touch me not; for I am not yet aſcended, &c. Thou needeſt not claſpe, and cling about me, as if I would ſtay no more with you below, I am not yet aſcended to the Father, there will be time enough afterwards. For the word, touch, in the originall, doth not ſignifie meerly to touch; but claſpe, aſſociate, joyn, and ſoder with a thing: the Scripture ſpeaking of the evill man, you ſhall not touch him, that is, not make him one with him. The Devill ſhall not take him from Chriſt, and make him one with himſelf. It is a ſtrange word in the originall, Thou claſpeſt about me, thou doſt more then touch me, thou clingeſt to me, and wilt not leave me, as if I would go preſently to the Father; but I am not yet aſcended to the Father. p. 41That is one part of the meaning.

But there is farther then that, I am not yet aſcended to the Father, touch me not. That is, it is another manner of touch that I look for, better for thee, and in ſome regard for me, to touch me by the hand of faith when I am aſcended to the Father, then touch me, and take thy full of touching me. But for the preſent I am not aſcended, I have not done all. I have not manifeſted my ſelf to my Diſciples in full, when I am aſcended, all is done, and then there is place for touch: And that I take is meant here, I am not yet aſcended to the Father, thou thinkeſt I have done all is to be done; but thou art deceived, I muſt aſcend to the Father, and when I am there, I expect to be touched after another manner, after a gratious ſpiritual manner, which Mitte fid…m in caelum, & tetigiſti.is by faith, as Auguſtine ſaith, well, ſend up thy faith to Heaven, and then thou toucheſt Chriſt. As he ſaid in the Sacrament, Quid paras dentem, & ventrem, Crede, & manducaſti: what doſt thou prepare thy teeth and ſtomack for? believe, and thou haſt earen. So p. 42the beſt communion with Chriſt is to believe, till we come to Heaven to have eternall communion with him. This touch will do thee little good, and it pleaſeth me as little. When I am aſcended to the Father, then touch me at the full, ſo you ſee what Chriſt meaneth.

The life of a Chriſtian here, and the manner of the diſpenſation of Chriſt here, is by promiſe, and by his ſpirit that we ſhould live by faith, and not by ſenſe. The life of ſight is preſerved for another world, when we are fitted for it. She was not fit for a life of ſenſe, but was to expect the Holy Ghoſt from Heaven, to be filled with that, and then to be filled with faith and love, and then to have an holy Communion with him in Heaven. But I am not yet aſcended. Thus you ſee the meaning, touch me not.

There be two reaſons of Chriſts prohibition. 1. Her reſpects were too carnall and ordinary, conſidering he was in the ſtate of glory. And then 2. for that there will be time enough: do not ſtand imbracing of me. There p. 43is a greater work for thee to do. Chriſts care of mourning ſouls.Chriſt preferred the great work of giving notice to his Diſciples of his Reſurrection, before the Office of reſpect, and ſervice to himſelf. Go about a duty, that I more regard a great deal. Go tell my Brethren, I aſcend, &c. So that every part of the Text yields ſatisfaction to that prohition.

Go (ſaith he) to my Brethren, I have another work for thee to do. Touch me not, Thou claſpes about me as if thou hadſt nothing to do: there is another work to do that pleaſeth me better, and more fit for thee, to comfort them that are in diſtreſs, my poor Brethren and Diſciples. And therefore go to my Brethren, and ſay unto them, ſo that Chriſt prefers a work of charity to his poor Diſciples, before a work of complement to his own perſon. She clingeth about him, but this is not it I would have. Thoſe poor ſouls are mourning and diſconſolate for me, as if I …re clean taken away, go to them, and prevent their farther ſorrow.

God hath a wonderfull reſpect to p. 44others. It is ſtrange that Chriſt ſhould ſay, Go, and be reconciled to thy Brethren, and then offer thy ſacrifice. As if he would have his own ſacrifice Charity.neglected, rather then we ſhould not be reconciled to others. And ſo a work of charity and love is preferred before an officium and complement to himſelf. Let us ſhew our love to Mat. 5. 24.Matt 5:24the firſt Table in the ſecond, our love to God by our love to man. Every thing hath its meaſure and time. Away therefore with this over-much imbracing and touching. Go thy way thou haſt another work to do, Go to my Brethren; And ſo you ſee (as I take it) the full meaning of the words.

Obſerve the circumſtances. Who muſt go? Here is a Commiſſion, and command. And to whom? To the Diſciples of Chriſt. And when doth Chriſt bid her go? when he was riſen, and in the firſt eſtate of glory. What is the Meſſage? Tell my Brethren, I am aſcending to my Fath… ▪ and your Father; to my God, and your God. It is worth your conſidering a little.

1. Who is ſent. A woman, a woman to p. 45be the Apoſtle of the Apoſtles, to bethe Teacher of the great Teachers of the world. Mary Magdalen vvas ſent to inſtruct the Apoſtles in the great Articles of Chriſts Reſurrection and Aſcenſion God uſes weak inſtruments to effect, great matters.to Heaven. By a Woman death came into the vvorld, and by a woman life was preached to the Apoſtles; becauſe indeed ſhe was more affectionate, and affection taketh all. And that makes that ſex more addicted to Religion, by the advantage of their affection; for Religion is meerly a matter of affection: though it muſt have judgement ſhine before it, yet it is eſpecially in the heart and affections. And ſhe had ſhewed a great deal of affection, ſhe ſtood out when the reſt went away, John 19. 25. She was conſtant, and broke through all difficulties, and then God honoured her to be the firſt preacher of his Reſurrection.

Gods courſe is to truſt ſecrets in earthen Veſſels, that earthen Veſſels ſhould carry heavenly treaſure, and therefore ſtick not at the Veſſel; but look to the Treaſure. A woman may teach the greateſt Apoſtle. Look not to the man, but to the Meſſage. Elias p. 462 Cor. 4. 7.2 Cor 4:7will not refuſe the meat becauſe the 1 King. 17. 4.1 Kgs 17:4Raven brought it. And a condemned man will not refuſe a pardon, becauſe a mean man bringeth it. Take off pride in ſpirituall reſpects. When God honours any man to bring news of reconciliation, ſtoop to him, of what condition ſoever he be.

2. To whom muſt ſhe go? Go, tell my Brethren the Apoſtles. Go to the Apoſtles that are diſconſolate men, now Orphans, deprived of their Maſter and Lord. Diſconſolate men, and not in vain, ſo not without cauſe; for they had reaſon to be diſcomforted, not only for their want of Chriſt; but for their own ill carriage towards Chriſt. One of them denyeth him, and the reſt forſake him; and yet my Brethren, go tell my Brethren.

When did he ſpeak this? after his Reſurrection in the ſtate of glory, in the beginning of it, and when he is aſcending to Heaven, and yet he owneth them as Brethren, though ſuch Queſt. Anſw.Brethren, as had dealt moſt unbrotherly with him.

But how came they to be his Brethren? p. 47And how come we to be Chriſts Brother? Chriſt is the firſt Rom. 8. 29Rom 8:29born of many Brethren; He is the Son of God by Nature; and all others, Rom. 8. 17Rom 8:17now, by grace and adoption. Chriſt is the Primo-genitus, amongſt many brethren, and in Chriſt, we Heb. …. 14.have one Father with Chriſt. We have one honour, we ſhall be all Kings, and Heirs of Heaven, as he is. If Sons, then Heirs: the Apoſtle makes the coherence. Now we are all in Chriſt, Sons of God, Heirs with him. To go to the condition of nature that he took, our nature, and therefore having our fleſh, he is our Brother. The …ry Reprobate may ſay ſo. Yet that is a ground of comfort, that he is a man as we are, but that is not the main thing conſiderable. He is our Brother in a ſpirituall reſpect, in regard of adoption. He is the firſt Son of God, and we in him Sonnes. He is the firſt Heir of God, and we in him are Heirs. And therefore go to my Brethren.Chriſt not aſhamed to be neerly related to us.

Beloved, It is a point of marvellous comfort, that Chriſt was not aſhamed to call them Brethren, Pſal. 22. 22. I will declare thy name amongſt p. 48by brethren, ſaith Chriſt. Our Saviour Chriſt alludeth to that Pſalm in this paſſage, and ſo it is read, 2 Heb. out of that Pſalm. Chriſt hath taken all relations (that are comfortable) upon him, towards us. He is the everlaſting Father, Iſai. 9. The Prince of peace. He is a ſecond Adam, and therefore a Father in that regard. The firſt Adam is the Father of all that periſh. The ſecond Adam is the Father of all that ſhall be ſaved. As he is our Brother, ſo our Husband. He could not be our Husband, except he Joh. 15. 15John 15:15were our Brother. He muſt take our nature, and be one with us, before we can be one with him. He is our friend, before this time he called them friends. As you ſee in John, I will call 1 Cor. 11. 3 1 Cor. 12. 27. Epheſ. 5. 23. John 2. Revel. 22.1 Cor 11:31 Cor 12:27Eph 5:23John 2Rev 22you friends. But here is a ſweeter tearm Brethren. There is no relation that hath any comfort in it, but Chriſt hath taken it on him. He is our head, Husband, friend, Father, Brother, and whatſoever can convey comfort to us. And the truth of it is, he is theſe things more truly then any Relation is made true on earth. For theſe Relations of Husband and p. 49Wife, and Brother and Siſter, and Father and Child, are but ſhadows of that everlaſting relation that Chriſt hath taken upon him; the reality and truth it ſelf is in Chriſt. We think there is no Brother, but the Brother in fleſh, no Father, but Father in fleſh. Alas, theſe are but ſhadows, and quickly ceaſe, the faſhion of the world paſſeth away. Brother is another Relation whereof theſe are but ſhadows. Theſe do but repreſent the beſt things that are in Heaven: Chriſt is the Father, Brother, Friend, and whatſoever is comfortable in Heaven; therefore go, tell my brethren.

Object.I, but ſaith the poor ſoul, I that have been ſo ſinfull, and ſo unworthy Anſw.a wretch, ſhall I have comfort in this, that Chriſt is my Brother, and I am Chriſts? I cannot do it. I profeſs thou canſt not do it, fleſh and blood muſt not teach it thee, thou muſt be taught by the ſpirit of Chriſt; but conſider how the Apoſtles uſed Chriſt. Thou canſt not call Chriſt Brother, becauſe thou haſt been a ſinner, and haſt carried thy ſelf unkindly to Chriſt. And did not the Diſciples ſo? p. 50Relation to Chriſt muſt not be denyed becauſe of ſin. Luk. 15. 21Luke 15:21did not they leave him, and one of them deny him, and that with Oaths. Therefore whatſoever our ſins have been, deny not our relation to Chriſt. The poor Prodigal ſaid, I am not worthy to be called a Sonne, I am not worthy to be called a Servant. He denyed not that he was a Sonne, but he was unworthy of it. And ſo I a… unworthy to be a ſpouſe and brother of Chriſt, yet do not our unfaithfull hearts to much pleaſure, as to deny our relation.

The Apoſtles were ſo dignified, as to be called the Pillars of the world; but theſe left him, and yet for all that in this time of their deſertion of him, go tell my brethren. Therefore be not diſcouraged, go to Chriſt in our Tentatio, eſt ad Chriſtum eundi opportunitas, ut nobis ſuccurrat.worſt condition, in our greateſt temptations, when our hearts miſgive us moſt, that we have uſed God moſt unkindly, and Satan ply'd us moſt with deſperate temptations, yet own him for our brother, who owned his Diſciples, when they dealt moſt unkindly with him. I beſeech you count it a comfort unvaluable, which no tongue is able to expreſs, that p. 51Chriſt after his Reſurrection, ſhould call brethren. He might well call them brethren after the Reſurrection, becauſe then all debts were diſcharged by his death. He had paid their debts, and now the acquittance was due to them, becauſe Chriſt, as ſurety, had payd all. Now I am riſen, go, and tell my brethren ſo. If we can make uſe of the death and Reſurrection of Chriſt, and ſay, Chriſt hath dyed for my ſins, and roſe again for my juſtification, I will intereſt my ſelf in his death, I will claim the vertue of his Reſurrection, then take the comfort of this. In Popery they had much comfort in thoſe dark times, when a Company of proud carnall beaſtly men ruled the roaſt according to their own luſts, theſe Clergymen made a great pother with fraternity and brotherhood. And if they were of ſuch a fraternity of Vanity of Popery & Popiſh Orders.Dominick or Francis, or meerly in a Fryars Coule; it was not only ſatisfactory, but meritorious, they could not do amiſſe, away with theſe ſhadows. Here is the brotherhood that muſt comfort Chriſtians, that Chriſt owned us for brethren after his Reſurrection. p. 52He payd dear for it, alas, are we worth ſo much, that God ſhould become man to die for us, to riſe again for us, to juſtifie us, and make us brethren? That infinite love, that God became man, and dyed for us, and roſe again to own us for his brethren, will ſatisfie all doubts. Shall we doubt any thing of that love, when he out of his free love, will own us as brethren, ſhall not we own him? I confeſſe it is a marvellous thing, in times of temptation it is difficult to make uſe of it. Oh, but pray with the good Apoſtle, Lord increaſe our faith; with the poor man in the Goſpel, I Mark 9. 24Mark 9:24believe, Lord help my unbelief. So when any temptation cometh for our Relyance on Chriſts comforts.unworthineſs, and our undeſerving: then think Chriſt after his Reſurrection call'd his Apoſtles brethren, and he will be content to be my brother, if I will believe, he dy'd for me, and I will caſt my ſelf upon him, therefore away with all doubts.

There be many other obſervations out of the words. Will you have the firſt words in eſtate of glory, his firſt words after death? go and tell my brethren. Think in a deſperate extremity, p. 53think of the ſweet meſſage he ſent by Mary Magdalen to his unworthy The conſideration of Chriſts free grac… and love keeps from deſperation.brethren, that he had dy'd for, and given his blood to make them his brethren. Think of his free love to you, it is not for your worthineſs or unworthineſs, but of his own free love that he came from Heaven to take your nature, it is his own free love that he came to die; and therefore conceive not of worthineſs, nor unworthineſs; but conſider the command of God to believe, and if we periſh, periſh there. Caſt our ſelves on our brother, that will own us in our worſt condition, that is the grand uſe.

2. Again, if God owns us in his glorious condition, ſhall we be aſhamed A Chriſtian is Confeſſor.of the Doctrine of Chriſt, of the Children of God, to own them? what ſaith Chriſt? It is a terrible Thunderbolt; He that is aſhamed of me, and Mark 8▪ 18Mark 8:18of my word before men, I will be aſhamed of him before my heavenly Father. Take heed of being aſhamed to ſtand out a good cauſe, in matters of Religion. Chriſt was not aſhamed to call us brethren when we were at the worſt, and he himſelf in a glorious p. 54condition; he was in glory, and the Diſciples drooping in conſideratiof Deſerting of Chriſt is betraying of himtheir guilt, that they had forſaken him, and yet brethren ſtill. And ſhall not we own him, that owneth us in ſtate of glory? how ſhall we look that he will own us hereafter, when he tru…teth us with his cauſe and glory, and we betray all to pleaſure ſuch and ſuch? Can we look Chriſt in the face with comfort, if we neglect his cauſe, his truth and his Church?

3. Again make this uſe of it, Chriſt is our Brother, and will not he take our parts. Abſolon was a diſobedient Son, yet Abſolon would not let his Siſter Tamar be abuſed, he would be revenged of that. And will Chriſt ſuffer his ſiſter, his ſpouſe, his Church Comfort in that Chriſt is our Brother.to be abuſed long? nay, will he leave his Dove, his love, his undefiled one, where he hath placed all his joy, and contentment to the malice and fury of the enemy long? certainly he will not. Certainly he will be avenged on his enemies. If nature that he hath put into the wicked ſinfull men, teach them to revenge indignities offered to p. 55their kindred, will Chriſt ſuffer his Brethren, his ſiſter to be abuſed. Saul, Saul, why perſecuteſt thou me? now he is in Heaven, the Churches caſe is his own. And therefore comfort our Chriſt in glory owns his Churches Cauſe.ſelves with that ſweet Relation, Chriſt hath undertaken to be our brother in ſtate of glory; what a comfort is it that we have a brother in Heaven? what a comfort was it to the poor Patriarks, when they thought with themſelves, we have a brother, Joſeph, that is the ſecond man in the Kingdom. And ſo, what a great comfort is it, for poor Chriſtians to think, that the ſecond in Heaven, that ſitteth at Gods right hand, that is King of Kings, and Lord of Lords, and that ruleth all, is our brother. Is not this a main comfort, yea beyond all expreſſion, if we could make uſe of it by faith, anſwerable to our trouble. Therefore go to Joſeph, that hath laid up comfort for us, he hath comfort enough for us, he hath treaſures of comfort, whatſoever is neceſſary for us; we may have in Chriſt our elder brother. And therefore, go to my brethren.

p. 56Uſe of exhortation by faith to labor to be one with Chriſt.I beſeech you, let us make a uſe of exhortation to be ſtirred up, to labor by faith to be one with Chriſt, and then he will be our head, our Husband, our brother, our friend, our all. Say what you can, Chriſt will be all in all to all his. He hath enough in him, of his fulneſſe we ſhall receive, and grace for grace. Oh labour to be one John 1. 16John 1:16with Chriſt. Do not loſe ſuch a comfort as is offered. He offereth himſelf firſt to be our Saviour and Redeemer, and then our brother, never reſt therefore till we have part in Chriſt. And then labour to make uſe of Faiths uſual work.in all temptations, catch faſt hold of every thing that is uſefull, as it is the nature of faith to do, like Benhadads Servants, who made uſe of that word, brother. He is my brother ſaid the King of Iſrael, as common Offices make kindred He had but let paſſe the tearm of brother, and they would not let it go, but catcht at it, thy brother Benhadad. We ſee what wiſdom fleſh and blood can teach, to make an improvement of any comfort in the world, if by kindred, or office, or any relation in the world they make uſe of them. p. 57And when we be in Chriſt, ſhall not we make uſe of them, when we be troubled with ſenſe of ſin, or in deſperate conditions? when Chriſt calleth us brother, ſhall not we anſwer, I am Chriſts calling his Diſciples brethren, adds much to our comfort.thy brother? Bleſſed be thy mercy and love that deſcended ſo low, as to make me thy brother. I beſeech you let us not loſe the comforts we may have in the Diſciples, being called Chriſts Brethren, when they were in ſome ſort enemies, but he knew their hearts were ſound, and it was but their weakneſs: therefore let no weakneſs diſcourage thee. He will not quench the ſmoaking flax, nor break the bruiſed Reed. Is thy heartright to Chriſt, art not thou a falſe Hypocrite, a ſecret Traitor to Chriſt, and to his cauſe and Church? then be of good comfort, thou mayſt go to Chriſt, as to thy brother. Though Peter denyed him with his mouth, yet he confeſt him with his heart. And therefore, go tell my Diſciples and Peter, he hath moſt guilt, and therefore hath moſt need of comfort. Be thy guilt never ſo great, if thou wilt come into Covenant with God, here is mercy for thee, p. 58and therefore make this uſe of it. Never forget in your worſt condition, that may be, ſince Chriſt will ſtoop ſo low to own you to be brethren, to make uſe of it, if your hearts be right towards him.

Go to my brethren; now I come to the Commiſſion, or Charge given to her▪ Go to my brethren; who is the party charged? Mary: And what is her charge? to go to the Apoſtles under the ſweet tearm of brethren; When doth he call them ſo? after his Reſurrection, when he was in the ſtate of glory: what is the Meſſage? it is very ſweet. Go, ſay to them, I aſcend to my Father, and your Father, to my God, and your God. I aſcend, that is, I preſently am to aſcend, in a very ſhort time I ſhall aſcend. It was but forty dayes between Eaſter and the Aſcenſion; Faith preſents things to come, as preſent.and all that time Chriſt appeared now and then. It is the nature of faith, where it is glorious, for to preſent future things, as if preſent; eſpecially when they be near. I aſcend, that is, I ſhall very ſhortly aſcend, and it is all one, as if I aſcend preſently. To whom do I aſcend? I aſcend to my Father. To my Father, that is not p. 59comfort enough, therefore to your Father too; I aſcend to God, that is not comfort enough: therefore to my God and your God. We ſhall unfold the words as we come at them.

Firſt Mary Magdalen a woman, a ſinner, is uſed in the great work of an Apoſtle, to be an Apoſtle to the Apoſtles. I would there were that love in all men to teach what they know, and that humility in others to be inſtructed in what they know not. It were a ſweet conjunction, if it were ſo. She was a mean perſon to inſtruct Love teacheth what it knowes.the great Apoſtles. But beloved, where there is a great deal of love, there they will teach what they know: and where there is humility, there they will be taught what they Humility will be inſtructed in what it knowes not.know not, though they be never ſo great. And God will humble the greateſt, to learn of the meaneſt ſometimes: therefore he ſendeth Mary to the Apoſtles.

I beſeech you in matters of ſalvation ſtand not on tearms. Let us take truth from Chriſt, let us ſee God and Chriſt in it, ſee our own comfort in it, not ſtand upon perſons. Aquila and p. 60Priſcilla teach the great men knowledg. And ſo it is; ſometimes mean perſons are honored to be inſtruments of great comforts to perſons greater then themſelves. She is to go to the Apoſtles under the name of Brethren, Go tell my Brethren. And ſhe muſt go to the Apoſtles that were Chriſts Brethren, and owned to be ſo, now when he was in glory, when he was riſen, and exempt from all his former abaſements of the Croſſe and grave, where he was held captive, three dayes under the dominion of Chriſt aſcended into glory, forgets not his people in debaſement.ſin; when he was freed from all enemies of ſalvation, and had triumphed over all. Go tell my Brethren. So you ſee there is a ſweet affinity and nearneſs between Chriſt and his. Chriſt took our nature on him for this end, he became fleſh of our fleſh, and bone of our bone, that we ſpiritually might be fleſh of his fleſh, and bone of his bone. It is no comfort at all, an inducing comfort it is, but no actuall preſent comfort, that Chriſt was incarnate for us; for all the world might have comfort in that, Turks, Jews, Pagans, that had the nature p. 61of man in them. And all have ſome comfort in it, as their nature is dignified, and that he took not on him the nature of Angels, but the nature of man, his ſpouſe, his Church it is, that hath the comfort of it. Therefore it is not ſufficient, that he be bone of our bone, and fleſh of our fleſh; but we muſt be bone of his bone, and fleſh of his fleſh. We muſt be ingraffed, and baptized into him by faith, and then the tearm holdeth, and never till then, ſo that there is a ſweet nearneſs betwixt Chriſt and his. Brother is a It is the high…ſt honor to be a member of Chriſt.moſt comfortable relation. It is comfort that he took our nature upon him, that God would take duſt and aſhes, earth into the unity of his perſon, for God to become man is a great dignifying of mans nature; but to take not only our nature on him; but to take our perſon particularly near to him, thou, and thou to be a Member of Chriſt, there is the honor of it. It induceth us to come to Chriſt that hath loved our nature ſo much. But the other is an actual preſent comfort, when we can ſay, I am my Beloveds, & my Beloved is mine.

Our hearts are too narrow a great p. 62deal to imbrace the whole comfort that this word affords unto us. That Chriſt ſhould own us as his Brother after his Reſurrection; for that ſheweth a reconciliation. Brother is a tearm of friendſhip, nay more then a tearm of reconciliation, for a man may be reconciled to an enemy; but it is a tearm of amity, to ſhew that when we believe in Chriſt, and are one with him, our ſins are quitted, death is overcome, Satans head is cruſhed when God is reconciled. What have they to do with us? they By faith in Chriſt both ſin, death and hell are overcome.are only to ſerve our turns to bring us to Heaven, and fit us for it. I beſeech you conſider of the excellent freedom and dignity of a Chriſtian; his freedom, in that he is the Brother of Chriſt, free from all, being owned by Chriſt after his Reſurrection, all The freedom of a Chriſtian.being quit by his death, who w as our ſurety, elſe he ſhould have been in the grave to this day. And then think The Chriſtians dignity.of our dignity, to be Brother to him, that is King of Heaven, Lord of Lords, Ruler of the whole world, that hath all things ſubject to him. O that our hearts were inlarged to conceive p. 63the wonderful comfort that every Chriſtian hath in this Relation. Go tell my Apoſtles under the ſweet tearm of Brethren.

Satans Objection.Who art thou, will Satan ſay, fleſh and blood a peece of earth, wretched Sot, wilt thou claim kindred of Chriſt?

The Chriſtians Reply.I, ſaith the Chriſtian-believing ſoul. It is true, if it were my own worthineſs, it were another matter; but ſhall I give him the lie, when he owned me for his Brother after his Reſurrection, ſhall I deny the Relation? therefore never believe Satans tempting words and ſinful fleſh; for Satan cometh to us in our own fleſh, and maketh us think God and Chriſt to be ſuch and ſuch. I but what ſaith Chriſt himſelf, believe him and not Satan, that cometh to Chriſt to be believed, and not Satan.thee in thy own deſpairing, dark, doubting fleſh. Believe the word of Chriſt, who calleth thee Brother, if thou believeſt in him, and caſteſt thy ſelf upon him.

This ſheweth the dignity of a chriſtian, when he is once in Chriſt, the excellent, ſuper-excellent tranſcendent p. 64glory of a chriſtian. When they told our Saviour Chriſt, that his Mother and Brethren were to ſpeak with him; ſaith he, they that hear my word, and do it, they are my Brother and Siſter, and my Mother. This is the excellency of a chriſtian that he is of ſo near a kin to Chriſt. When we believe Chriſt, it is all one, as if we Mother, and brother in ſpirit, is preferred before▪ mother and brother in the fleſh.conceived Chriſt, as if we were Brothers to Chriſt, as if we were of the neareſt kindred to him. Nay it is more, he preferreth Mother, before Mother, Brother, before Brother; ther; Mother in ſpirit, before Mother in the fleſh, and Brother in ſpirit, before all other Brothers. Therefore an excellent thing to be a chriſtian.

When once a Chriſtian giveth himſelf to Chriſt, and denyeth his own doubting deſpairing heart, (which is the greateſt enemy he hath;

1. Then what belongeth to him? then God is his, and Chriſt is his; he muſt have an inheritance, he is fellow Heir without, all are his.

2. What carrieth he in him? He carrieth in him the ſpirit of the Father and the Son, and the graces of p. 65of the ſpirit which make him lovely to God.

3. What cometh from him? Having the pretious graces of the Holy Ghoſt in him, what can come from him as a chriſtian, but grace and comfort to others. He is a Tree of righteouſneſs, and what can come from a good Tree, but good fruit? ſo far he is ſo.

Chriſtians are fruitful Trees of righteouſneſſe.So if you regard what belongeth to them, what is in them, the inheritance they ſhall have, or what cometh from a chriſtian, that is, Brother of Chriſt, he is an excellent perſon, more excellent then his Neighbour: there is no man in the world, never ſo great, but is a baſe perſon in compariſon of a chriſtian. What will all be ere long? if a man be not in Chriſt, theſe things will add to our vexation. It will be a miſery to have had happineſs, the greater will be the miſery, when they muſt be parted withall. And therefore raiſe your hearts to conſider of the excellent condition of a chriſtian, when he is once the Brother of Chriſt.

I confeſs it is an hidden dignity, as p. 66Paul ſaith, our life is hid with Chriſt in God. We have a life, a glorious life, but it is hid. It is dark, ſometimes under melancholy, ſometimes under temptations, ſometimes under the afflictions of the world, and diſgrace, and ſo it is an hidden excellency; but it is a true excellency. The world knoweth us not more then they know God, and Chriſt; but it is no matter, God knoweth us by name, He knew Mary by name; as it is ſaid in Iſaiah, I have called thee by name. He is a Shepheard, that knoweth his ſheep by name, and is known of them. He knoweth thee, The world knowes not the excellency of Gods people, and therefore regards them not.and thee, and thee, by name, yea, and the hairs of thy head are numbred, and therefore it matters not, though thy dignities be hid with the world, yet God knoweth them, he hath written all thy members in a book, and he hath a book of remembrance of thee. And therefore it is no matter, though it be an hidden dignity, it is a true dignity to be a brother of Chriſt.

Let us oppoſe this to the diſgrace of the world, and to all temptations of diſcouragement whatſoever. What p. 67are all diſcouragements to this? they fall all before this, that we are the Sons of God, and Brethren of Chriſt. What can diſcourage a man that is thus apprehenſive of this Excellency upon good tearms. I will inlarge the point no further, but leave it to your own meditations, and the ſpirit of God work with it.

Go to my Brethren. When doth he bid her go? now after his Reſurrection, The conſtancy and humility of Chriſt.when he was to aſcend to Heaven. The firſt degree of his glory was his Reſurrection, after his loweſt abaſement in the grave. You ſee that honour doth not change Chriſts diſpoſition; as it doth amongſt men, when they be advanced to great places, they will not look on their old friends and acquaintance; but Chriſt had no ſuch diſpoſition, he owneth his poor Diſciples in their greateſt abaſements. Go tell my Brethren. Now, when he was in ſtate of glory, ready to go to Heaven, and he giveth them a more comfortable title now, then ever before. In the Goſpel he called them Servants and friends and Apoſtles and Diſciples; but now Brethren, a word p. 68of all ſweetneſs, and nothing but ſweetneſs. Go tell my brethren preſently, Chriſt would have no delay; for he ſaw they had preſent need. Chriſts Chriſt ſpeedy in comforting.love is a quickening love, and the fruits of it are very ſpeedy. There is more then angelicall ſwiftneſs in Chriſt, when there is need of him. God helpeth at need, in the moſt ſeaſonable time, and he knoweth the time beſt of all. He did but riſe in the morning, and the very ſame day, Go tell my Brethren: ye have Cant. 2. that Chriſt cometh leaping upon the Mountains, when he was to help his Church, he leaped over the Mountains, as in the eight verſe. The voice of my Beloved, behold he cometh leaping upon the Mountains, skipping upon the Hills. He cometh from Heaven to Earth, from the Earth to the Grave, and now he is riſen, he is all in haſt, he maketh no ſtay, becauſe his manner of diſpatch, is, to help and comfort by the Miniſtry of others. God quickly, do not ſtand imbracing of me, but go and tell my Brethren.

Object.But why then do not we find comfort ſooner, that are afflicted.

p. 69Anſw. Beloved, where is the fault? Is it in Chriſt? you ſtand out at ſtaves end with Chriſt, you will not imbrace comforts when they be offered, or elſe you be not ſufficiently humbled; for he is wiſe, as he is ſwift, he knoweth which be the beſt times.

You ſee then, that Chriſt (as ſoon as ever it is fit for him) he will come. If he ſhould come ſooner, he would come too ſoon; if afterward it would Chriſt takes his ow… time to comfort the humble ſoul.be too late. He is the beſt diſcerner of times and ſeaſons that can be, and therefore wait his leaſure. If thou want comfort, humble ſoul, whatſoever thou art, wait his leaſure, certainly he knoweth the beſt time, and when the time is come, he will come. He that will come ſhall come, there is no queſtion of that.

Now as he ſent her in all haſt, preferring it before any Complement to his own perſon; ſo it is a conſtant love: as it is a quick love, that God bears to his Children, ſo it is a conſtant, invincible love. They had dealt Chriſts love conſtant.moſt unbrotherly with him; for every one had forſaken him, and Peter had denyed him: yet go, tell my Brethren. p. 70One would think this water would have quenched this fire, this unkind, and unbrotherly dealing would have quenched this love in Chriſts breaſt. It is true, if it had been the meer love of man, it had been ſomething; but it was the love of an infinite perſon, that took our nature out of love, and therefore it was a conſtant and invincible love; nothing could conquer it, not the thoughts of their unkind dealings, no not their denying and forſaking of him. But ſtill, go, tell my Brethren. Love is ſtrong as death. Death could not hold Chriſt in the grave, but love held him on the Croſſe. When he came to the work of our Redemption, love then held him on earth; but when he was in the grave, it brake through all there. Indeed, it was ſtronger then death in Chriſt.

Queſtion.Why is Chriſts love ſo conſtant, ſo invincible, that nothing can alter it? Reſol.The ground of it is, it is free love. He fetcheth the ground of his love from his own heart, not from our worthineſs, or unworthineſs, but from his own freedom, and Gods eternal purpoſe. p. 71God hath purpoſed to ſave ſo Gods love is conſtant becauſe grounded on his own eternall purpoſe.many, and thoſe, and no more he giveth to Chriſt to ſave. And God looketh on his own purpoſe, and Chriſts free love, and that is the ground of all. And therefore whom he loveth, he loveth to the end, becauſe he looked on us in his election. Fu…damenta ta…en ſtant inconcuſſ… Syo…is.The Lord knoweth who are his, the foundation is ſo ſure, if once we be Gods, we are ever Gods. For Chriſt looks on us in Gods election: therefore if ever he ſheweth his love to us, once his love, and for ever his love. If any thing in man could hinder it, it would have hindered it at our firſt converſion, when we were at worſt, even enemies; if nothing could hinder it then, what can hinder it afterwards? as the Apoſtle reaſoneth ſtrongly, Rom. 5. 10. If we be reconciled by his death, much more will he ſave us by his Chriſt by death reconciles us, by his life he ſaves us▪life. If when we were enemies, we were reconciled to God by the death of his Son, now much more being reconciled, ſhall we be ſaved by his life. If when we had no goodneſs, but oppoſition, and rebellion in us, we were ſaved by his death, Chriſt is much p. 72more able to ſave us now by his life, triumphing over death, and being glorious in the Heavens.

Obj.Oh, but ſaith the poor ſoul, I am a poor weak Creature, and ready to fall away every day.

Anſw.I, but Chriſts love is conſtant, whom he loveth, he loveth to the end. What ſaith the Apoſtle, Rom. 8. neither things preſent, nor things to come, ſhall be able to ſeparate us from the love of Chriſt; and therefore be Truſting in Chriſt takes off trouble.ſtrong in the Lord, and in the power of his might, do not truſt to your ſelves, nor trouble your ſelves for things to come. If thou be free from guilt of former ſins, never queſtion time to come, God is unchangeable in his nature, unchangeable in his love. He is Jehovah, I am alwayes, not I was, or will be, but I am alwayes. If ever he loved thee, he will love thee for ever. You ſee the conſtancy of Chriſts love, go tell my Brethren; now when they had moſt deeply offended him, they were Renegadoes, having all left him, and then when he had moſt need of their comfort, being in greateſt extremity, and yet go tell my Brethren.

p. 73Beloved, let us not loſe the comfort of the conſtancy and immutability of Chriſts love. Let us conceive that all the ſweet links of ſalvation are held on Gods part ſtrong, not on ours, the firmneſs is on Gods part, not The links of ſalvation hold firm on Gods part.on ours. Election is firm on Gods part, not on ours. We chuſe indeed as he chuſeth us; but the firmneſs is of his chuſing: ſo he calleth us, we anſwer; but the firmneſs is of his action. He juſtifieth, we are made righteous, but the firmneſs is of his imputation. Will he forgive ſins to day, and bring us into Court, and damn us to morrow? no, the firmneſſe is of his action. We are ready to run into new debts every day; but whom he juſtifieth, he will glorifie. The whole chain ſo holdeth, that all the Creatures in Heaven and Earth cannot break a link of it; whom he calleth, he will juſtifie and glorifie: therefore never doubt of continuance, for it holds firm on Gods part, not thine, God imbraceth us in the arms of his everlaſting love, not that we imbraced him firſt. When the Child falleth not, it is from the Mothers holding the Child, and not from the p. 74Childs holding the Mother. So it is Gods holding of us, knowing of us, imbracing of us, and juſtifying of us, that maketh the ſtate firm, and not Gods love …n Iterable.ours; for ours is but a reflexion, and reſult of his, which is unvariable. The ſight of the Sun varieth, but the Sun in the Firmament keepeth alwayes his conſtant courſe: ſo Gods love is as the Sun invariable, and for ever the ſame. I only touch it, as the foundation of wonderful comfort, which they undermine that hold the contrary.

The next point is, that Chriſt choſe Mary to go tell his Brethren, and under the ſweet title of Brethren, to deliver this ſweet meſſage, I am going to my Father and your Father, to my God, and your God. He telleth them the ſweeteſt words in the worſt times.

In darkeſt times Chriſt is near to comfort.This point differeth from the former thus. The former was, that Chriſts love is conſtant, and alwayes the ſame; but now Chriſt moſt ſheweth his love when we are moſt caſt down, in the worſt times, if our caſting down be with repentance. He never ſaid Brethren before, but reſerved the tearm of Brethren for the p. 75worſt time of all. The ſweeteſt diſcoveries of Chriſt are in the worſt times Simile▪of all to his Children. Mothers will bring out any thing to their Children that is ſweet & comfortable to them in their ſickneſſe; though they frowned on them before, yet the exigency of the Child requires it when there is need, any thing cometh out that may pleaſe the Child. The poor Diſciples were not only in affliction, being the ſcorn of the world, the Shepheard being ſmitten, and the ſheep ſcattered: but their inward grief was greater, they were inwardly confounded, and aſhamed to ſee Chriſt come to ſuch an end, they were full of unbelief, though Chriſt had told them, he would riſe again, they could not believe; and ſo what with fear, and what with doubt, and what with grief for their uſing of Chriſt ſo unkindly, and leaving him, certainly they were in a perplexed and diſconſolate condition: yet now, go and Note.tell my Brethren. We ſee then, that after relapſes, when we be in ſtate of grace, to deal unkindly with Chriſt, muſt needs be matter of grief and ſhame; yet if we be humbled for it, p. 76and caſt down, even then Chriſt hath a ſweet meſſage for us by his holy ſpirit. Go tell my Brethren. In the Canticles, The Church, the ſpouſe of Chriſt, had dealt unkindly with Chriſt, by loſing him and forſaking him. Chap. 3. 5. In the third Chapter ſhe had loſt him, and ſought him on her bed, but found him not, ſhe The Churches care to find her beloved.roſe, and went to the watchmen, and then went through the City, but found him not, at length ſhe found him, whom her ſoul loved. Then Chriſt ſpeaks moſt ſweetly and comfortably to her in the beginning of Chriſts ſweet and comfortab e ſp…ech …o his beloved.the fourth Chapter; but eſpecially in the ſixth Chapter, after ſhe had dealt moſt unkindly with Chriſt. He ſtandeth at the door knocking and waiting, till his locks dropt with rain, in reſemblance of a Lover that ſtandeth at the door, and is not ſuffered to come in. Afterward he leaveth her for this unkindneſſe, yet not ſo, but that there was ſome ſweet reliſh left upon the door. God alwayes leaveth ſomething in his Children to long after him, and at length after much longing, Chriſt manifeſteth himſelf ſweetly to her, Chap. 6. 4. and breaketh out. Thou art beautiful p. 77O my love as Tirzah, comely as Jeruſalem, Chriſts high commendations of his ſpou…eterrible as an Army with banners, turn away thine eyes from me, for they have overcome me, thy hair is as a flock of Goats, &c. and ſo goeth on, my Love, my Dove, my undefiled one. He could not ſatisfie himſelf in the commendations of his Church, being as it were overcome with love. And this ſheweth, that after we have dealt unkindly with Chriſt, and our conſciences are aſhamed, and abaſhed with it, as it is fit they ſhould, yet if we will wait awhile, and be content, not be deſperate, nor yield to temptation; if we ſtay but a while, Chriſt will manifeſt himſelf to us, and ſhew that he valueth, and prizeth the hidden graces, we cannot ſee; he can ſee gold in oare. He can ſee hidden love, and hidden faith and grace, that we cannot ſee in temptations, and he will manifeſt all at length, and ſhew his love when we ſtand moſt in need of it. We ſee it in David, who was deeply humbled for his folly with Bathſheba; for there was not one, but many fins, as murder and adultery, &c. yet being now humbled, p. 78God ſent him, and Bathſhebah, wiſe Solomon to ſucceed him in his Kingdom. He forgetteth all, and ſo you ſee our Saviour Chriſt forgetteth all their unkindneſs, he biddeth her not go tell my Renegate Diſciples, that owned not me, they care not for me, I care not for them, I am above death, and all, and now will uſe Note.them, as they did me; oh no, but go tell my brethren, without mentioning any thing that they have done unkindly.

What is the reaſon? it is ſufficient to a gracious ſoul, that it is thus. It is the courſe of God, but there be reaſons to give ſatisfaction.

Reaſon 1▪Firſt, the love of Chriſt to a poor diſconſolate afflicted ſoul is moſt ſeaſonable, when they have relapſ'd and dealt unkindly with Chriſt, then Chriſt not only forgiveth, but forgets all, nay and calleth them under the tearm of Brethren, which is more Kindneſſe ſhewed after dejection is very ſeaſonable.then forgiving and forgetting. Oh now it is ſeaſonable; for there is a wonderful dejection of ſpirit after unkind uſage of Chriſt, in a ſoul that knowes what Chriſt means. It is p. 79as a ſhower of rain after great drought, it falleth weighty upon the ſoul.

Reaſon 2.Secondly, The freedom of Chriſts love moſt appeareth then, when no deſert of ours can move it; for is not that love free, when we have dealt unkindly with him, and joyned with the world, and with the fleſh, and dealt ſlipperily with him, that then he will ſpeak kindly to us, and make love to us. Lord, if I had had my due, what would have become of me? If he had ſent them word according Chriſt deals not with us after our deſerts.to their deſerts, he might have ſaid, go tell the Apoſtate baſe people that have dealt unworthily with me, whom I will ſend to Hell. Oh no, but tell my Brethren; his free love appeareth moſt at ſuch times, when our ſouls are moſt dejected.