my Father, and your Father, to my God and your God." Oh! what dull hearts have we that are not more affected with this blessed news? No sooner was Christ 1isen from the dead, but he takes care in all haste to appear unto Mary; and no sooner he appears to her, but he sends her away in all haste to others, go to my brethren, and tell it them;" he would both have Mary, and the rest of the apostles, to hear of his loving kindness betimes in the morning. Why, alas! they had for some days been amazed with sorrow and fear, but now he provides for their joy: and no sooner they hear the news, but they "joy according to the joy in harvest, and as men rejoice when they divide the spoil," Isa. 9:3. Christ's resurrection was a cause of unspeakable joy to them; how is it that we hear the very same glad tidings, and yet we are no more affected with them? Come, Christians, since the occasion extends to us, let us tune our hearts to this key; that as upon Christ's absence, we may weep with them that weep," so upon his return, we may spring out in joy, and "rejoice with them that rejoice." So much for the first apparition.

66

SECT. VI. Of Christ's Apparition to his ten Disciples.

On this day, some reckon five apparitions, but of them five as we have seen the first, so I shal! now only take notice of the last, "Then the same day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you, and when he had so said, he showed unto them his hands and his side," John 20:19,20. In these words, we have the apparition of Christ in all its circumstances: as, 1. When he appeared. 2. Where he appeared. 3. To whom he ap peared. 4. How he appeared. So necessary was it to confirm this point, that not a needful circumstance must be wanting. And first is laid down the time, "Then the same day at evening, being the first day of the week."

How exact is the evangelist in this circumstance of time? It was the same day, the same day at evening, and yet lest the day might be mistaken, it was the same day at evening, being the first day of the week. 1. It was the same day, (i. e.) the very day of rising; he could not endure to keep them in long suspense: the sun must not go down before the Sun of righteousness would appear. The same day that he appeared to Peter, to the two disciples going to Emmaus, to the woman coming to the sepulchre, and to Mary Magdalene, as we have heard; the very same day he appears to the ten. Oh! what a blessed day was this? It was the day of his resurrection, and the day of these several apparitions.

2. It was the same day at evening. Both at morn, noon, and evening, Christ shewed himself alive by many infallible proofs. Early in the morning he appeared to Mary, and presently after to the three Marys, who touched his feet, and worshipped him: about noon he appeared to Simon Peter, in the afternoon he travelled with two of his disciples almost eight miles, to the castle of Emmaus; and, in the evening of the same day, he returned invisible from Emmaus to Jerusalem. At all times of the day, Christ is prepared, and preparing grace for his people.

3. It was the same day at evening, "being the first of the week," (Te mia ton sabbaton,) that is one of the Sabbaths, but the Greek words are an hebraism, and the Hebrews use often by one to signify the first, as in Gen. 1:5. "The evening and the morning were one day, (i. e.) the first day. And whereas the Greek sounds one of the Sabbaths, (ton sabbaton,) it must be understood either properly for Sabbaths, or else, figuratively

signifying the whole week; and this acceptation was usual with the Jews, so the evangelist brings in the Pharisee speaking, Nestuo dis tou sabbatou," "I fast twice in the sabbath," Luke 18:12. (i. e.) in the week, for it is impossible to fast twice in one day; and hence the translators render it thus, prima die hebdomadis, on the first day of the week, in which is a discovery of his mercy: Christ took no long day to shew himself to his apostles, nay, he took no day at all, but "the very first day." When Joseph shewed himself unto his brethren, he would not do it at first, and yet he dealt kindly, and very kindly with them; O! but Christ's kindness is for above Joseph's, for on the first day of the week, the very same day that he arose from the dead, he appears unto them. Thus for the time.

2. For the place, it is laid down in this passage, "where the disciples were assembled." Now if we would know where that was, the evangelist Luke speaks expressly, it was in Jerusalem, Luke 24:33. but in what house of Jerusalem it is unknown: only some conjecture that it was in the house of some disciple, wherein was an upper room. This upper room, according to the manner of their buildings at that time, was the most large and capacious of any other, and the most retired and free from disturbance, and next to heaven, as having no room above it. Mede tells us expressly, this was the same room where Christ celebrated the passover, and instituted the Lord's supper, and where, on the day of his resurrection, he came and stood in the midst of his disciples, the doors being shut; and where, eight days after, "the disciples being within," John 20:26. he appeared again to satisfy the incredulity of Thomas; and when the apostles met, after Christ was ascended, "Then returned they unto Jerusalem from the mount called Olivet,-and when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and the rest," Acts 1:12,13. If this be true, it should seem then that this (uperoon) this upper room, first consecrated by Christ at his institution and celebration of the Lord's supper, was thenceforth devoted to be a place of prayer, and holy assemblies: ‡ and for certain the place, of the (uperoon) was afterwards inclosed with a goodly church, known by the name of the church of Sion; to which Jerome made bold to apply that of the Psalmist, "the Lord loveth the gates of Sion more than all the dwellings of Jacob."

Now of this upper room the doors are said to be shut, and the reason, by way of adjunct, is "for fear of the Jews;" they were shut up as men environed and beleaguered with enemies; and here a question is raised, Whether Christ could enter, "the doors being shut?" The text is plain, that he came in suddenly, and because of his sudden presence, (the doors being shut) "they were terrified and affrighted, and supposed that they had seen a spirit," Luke 24:37. The ancients speaking of it, tell us, § "That he entered while the doors were shut, and yet he was no phantasm, but he had a true body consisting of flesh and bones." Now how such a body consisting of crass parts, should enter into the room, and no place at all open, is a great question; but it is generally answered, || That it was by miracle. As by miracle, "he walked on the sea," Matth. 10:25. ¶ And as by miracle he vanished out of their sight, Luke 24:31. so by miracle he came in, "the doors being shut." I know it is against the nature of a

Mede of churches.

+Nicephor. 1. 8. Ec. hist. cap. 30. Psal. 87:2 Jer. in Epitaphio. Paula epist. 27. § Aug. in Serm. 59.

Aug. in Serm. Pasch.

erat phantasma, &c. Chrys.

¶ Jest quest. 117. Qui intravit per ostia clausa non

body, that one should pass through another, both bodies remaining entire; and it is an axiom in philosophy, "That penetration of bodies is merely impossible;" yet for my part, I shall not dispute the power of the Almighty; this answer is enough for me to all the objections either of Pa pists or Lutherans, "That the creature might yield to the Creator, and the Creator needed not to pass through the creature;" Christ came in when the doors were shut, either causing the doors to give place, the dis ciples not knowing how; or else altering the very substance of the doors, that his body might pass through them without destruction: 1 know not but he that thickened the waters to carry his body, might also attenuate the doors to make way for his body.

3. For the persons to whom he appeared, they were his disciples; they that were shut up in a conclave, not daring to step out of doors for fear of the Jews, to them now Christ appeared. It is Christ's usual course to appear to them who are full of fears, and griefs, and most in dangers, "When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee," Isa. 43:2.-"Yea though I walk through the valley of the shadow of death, I will fear no evil (saith David) for thou art with me," Psal. 23:4. He was with Joseph in prison, with Jonas in the deep, with Daniel in the lion's den, with the three children in the fiery furnace. "Lo, I see four men (said Nebuchadnezzar) walking in the midst of the fire, and the form of the fourth is like the Son of God," Dan. 3:24. And thus he was with Paul, when he stood before Nero, "Though all men forsook me, yet Christ the Lord stood by me, and strengthened me," 2 Tim. 4:16,17. And do not his apparitions this day speak thus much? When Mary was full of grief, then Christ appeared to her; when the two disciples travelling towards Emmaus, talking together of all those things which had happened, and were sad, "then Christ appeared to them," Luke 24:17. And when the apostles were afraid of the Jews, and therefore shut the doors that none might enter, then Christ appeared to them, they were his disciples, his sad, distracted, timorous disciples to whom Christ appeared.

4. For the manner how he appeared; it appears in these passages. 1. "He stood in the midst. 2. He said, Peace be unto you. 3. He showed unto them his hands and his side."

1. "He stood in the midst." Herein he represents himself as a com. mon good; things placed in the midst are common; and he stands in the midst as a common Saviour, and hence it is that our faith is called a com mon faith. "To Titus my son after the common faith," Tit. 1:4. And our salvation is called a common salvation, "I give all diligence to write unto you of the common salvation," Jude 3. And in that way as salvation is common, Christ Jesus is called a common Saviour, "Behold I bring you glad tidings of great joy which shall be to all people, for unto you (unto all you) is born, in the city of David, a Saviour, which is Christ the Lord," Luke 2:10,11. This posture of Christ (standing in the midst) declares that he despiseth none, but that he takes care of them all. Some observe, that all the while Christ was on earth, he most stood in this posture; at his birth he was found in a stable in the midst of beasts; in his childhood he was found in the temple, in the midst of the doctors, Luke 2: 46. in his manhood, John the Baptist told them, "There standeth one in the midst of you, whom ye know not," John 1:26, and he said of himself, "I am in the midst of you as one that serveth," Luke 22:27. at his death, that very place fell to his turn; for they crucified him in the midst betwixt two thieves, "One on the right hand, and the other on the left,"

Luke 23:33. And now at his rising, there we find him again, the disciples in the midst of the Jews, and he in the midst of his disciples. After this in Patmos, John saw him in heaven, "in the midst of the throne," Rev. 7:17. and in the earth he saw him "in the midst of the seven golden candlesticks," Rev. 1:13. and in the last day he shall be in the midst too," of the sheep on his right hand, and of the goats on his left," Matth. 25:33.

But I find there is yet more in it, "that he stood in the midst," for the midst is Christ's place by nature, he is the second person in the Trinity; and the midst is Christ's place by office, he dealeth betwixt God and man: and the midst is Christ's place in respect of his person, he is God-man, one that hath interest in both parties; it was the middle person who was to be the middle one, that undertook this mediation betwixt God and us. We read in the Roman history, that the Romans and Sabines joining battle together, the women being daughters to the one side, and wives to the other, interposed themselves, and took up the quarrel: and by their me diation, who had a particular interest in either side, they, who before stood upon the highest terms of hostility, did now join themselves together into one body and state. God and we were enemies, but Christ stood in the midst to reconcile us unto God, and to slay this enmity; and to this purpose Christ is called (mesites) a Mediator, a term peculiar to the scriptures, not to be found among profane authors. O! what comfort is here to see Jesus Christ stand in the midst. Now may the disciples behold him as their blessed Peace-maker, their Mediator, as one that hath slain the enmity, Eph. 2:16. not only that enmity betwixt men and men, Jews and Gentiles, but also betwixt God and men. This he did by his death, and now he declares it at his resurrection; for so the apostle there goes on, "Having slain the enmity by his cross, he came and preached peace," verse 17. and so the evangelist here goes on after his resurrection, "Jesus came and stood in the midst, and said unto them, Peace be unto you." You see how he stood.

2. What he said, this is the next passage; "He said peace be unto you," a seasonable salutation; for now were the disciples in fear and trouble; they had no peace with God or man, or with their own consciences; and therefore a more welcome news could not have come; I suppose this peace refers to all these. As,

1. It speaks their peace with God: sin was it that brought a difference betwixt God and man, now this difference Jesus Christ had taken away by his death, "Behold the Lamb of God which takes away the sins of the world," John 1:29. he hath taken it away in its condemning power, or as to its separating power betwixt God and them; this was the great design of Christ's coming to make peace betwixt God and man; his Father imposed this office upon him, and Jesus Christ undertook it, and discharged it, and now he proclaims it, in the first place to his disciples, " Peace be unto you."

2. It speaks their peace with man: I know no reason why we should exclude civil peace out of Christ's wish, many, and many a promise and precept we have in the word scattered here and there to this purpose; "And I will give peace in the land, and ye shall lie down and none shall make you afraid," Lev. 26:6.-And “thou shalt be in league with the stones of the field, and thou shalt know that thy tabernacle shalt be in peace," Job. 5:23,24. "And seek the peace of the city,-and pray unto the Lord for it; for in the peace thereof shall ye have peace," Jer 29:7. And " follow peace with all men, and holiness, without which no man

shall see God," Heb. 12:14. Orbem pacatum, was ever a clause in the prayers of the primitive church, that "the world might be quiet;" I am sure it is Christ's command, "if it be possible, as much as lieth in you, live peaceably with all men," Rom. 12:18.

3. It speaks their peace among themselves, peace one with another. Such is, or should be the condition of the church, "Jerusalem is builded as a city, that is compact together, or at unity within itself," Psal. 122:3. The apostle dwells on this unity, "There is one body, and one spirit, and one hope, and one Lord, and one faith, and one baptism, and one God and Father of all, who is above all, and through all, and in you all," Eph. 4: 4,5,6. The church is a court, whose very pillars are peace; the building of Christianity knows no other materials to work upon; if we look upon the church itself, there is one body; if upon the very soul of it, there is one Spirit; if upon the endowment of it, there is one hope; if upon the head of it, there is one Lord; if upon the life of it, there is one faith; if upon the door of it, there is one baptism; if upon the father of it, "there is one God and Father of all, who is above all, and through all, and in you all:" it was sometimes Christ's command unto his apostles, "have salt in yourselves, and have peace one with another," Mark 9:50. And as a blessed effect of this salutation, (for I look upon them as words full of virtue,) the apostles and churches of Christ in primitive times, kept a most sweet harmony, "the multitude of them that believed were of one heart, and of one soul," Acts 4:32.

4. It speaks peace within, peace of conscience; the apostles had exceedingly fallen from Christ: one betrayed him, and another denied him, but all ran away, and left him alone in the midst of all his enemies; and yet to them he speaks this salutation, Peace be unto you; I know not a better ground for comfort of poor humble sinners, than this is; it may be you have dealt very unkindly with Jesus Christ, you have forsook him, denied him, forsworn him; O! but consider all this hindered not Christ's apparition to his apostles! he comes unexpected, and quiets their spirits: he stays not till they had sucd to him for mercy or pardon, but of his mere love and free grace, he speaks kindly to them all, he stills the waves, and becalms their troubled spirits, working in them according to his words, Peace be unto you.

O the sweet of peace! It is all wishes in one: this little word is a breviary of all that is good: what can they have more than peace with God, and peace with men, and peace within? Sure there is much in it, because Christ is so much upon it; at his birth the angels sing, "Glory to God in the highest, and on earth peace," Luke 2:14. at his baptism the form of a dove lighted upon him, and, what meant this? But peace. In his life the fort of integrity was his court, and what was here but peace? Near his death he gives peace as a legacy to his church, "Peace I leave with you, my peace I give you," John 14:27. at his resurrection his first salutation to his apostles is a wish of peace, "Peace be unto you;" what can I say more to make us in love with peace? Why, all Christ did, and all Christ suffered was for peace, he prayed for it, "Neither pray I for these alone, but for them also which shall believe on me,-that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us," John 17:20,21. And he wept for it, "If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace,' Luke 19:42. And he died to purchase it, "But ye who sometimes were afar off, are made nigh by the blood of Christ, for he is our peace," Eph. 2:13,14. Of this we need no other proof or sign, but that of the prophet