Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

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 shall now only take notice of the last. Then the same day at even∣ing, 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 shewed unto them his hands and his feet. In these words we have the apparition of Christ, with all its circumstances.

As, 1. When he appeared. 2. Where he appeared. 3. To whom he appeared. 4. How he appeared. So necessary was it to confirm this point, that not a need∣full circumstance must be wanting. And first is layd 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 ve∣ry day of rising; he could not endure to keep them in long suspence; the Sun must not 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 com∣ing to the sepulchre, and to Mary Magdalen, 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 resur∣rection, and the day of these several apparitions.

2. It was the same day at evening. Both at morn, noon, and evening Christ shew∣ed himself alive by many infallible proofs. Early in the morning he appeared to Mary, and presently after to the three Maries, who touched his feet, and worship∣ed 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 Emmans 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 day of the week. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, in one of the Sabbaths; but the Greek words are an Hebraism, and the Hebrews use often by one to signifie the first, as in Gen. 1.5. the evening and the morning were one day (i.e.) the first day. And whereas the Greeks found one of the Sabbaths, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must be understood either properly, for Sabbaths; or else figuratively signify∣ing the whole week; and this acception was usually with the Jews; so the Evangelist brings in the Pharisee speaking, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I fast twice in the Sabbath (i.e.) in the week; for it is impossible to fast twice in one day; and hence the translatour renders it thus, primo die h••bdomadis, 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 far 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 expresly, it was in Jerusalem; 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 capaci∣ous of any other, and the most retired and free from disturbance, and next to hea∣ven, as having no room above it. Mede tells us expresly, this was the same room wherein Christ celebrated the passover, and instituted the Lords supper, and whereon the day of his resurrection he came, and stood in the midst of his Disciples, the doors being shut; and where eight dayes after, the Disciples being within, he ap∣peared again to satisfie the incredulity of Thomas; and where 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 Pe∣ter, and James, and John, and the rest. If this be true, it should seem that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this upper room first consecrated by Christ at his institution, and celebration of the Lords supper, was thenceforth devoted to be a place of prayer, and holy assemblies; and for certain the place of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was afterwards inclosed with a goodly Church, known by the name of the Church of Syon; to which Jerome made bold to apply that of the Psalm, The Lord loveth the gates of Syon, 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 ad∣junct, is for fear of the Jews; they were shut up as men invironed and beleaguered with enemies; and here a question is raised, whether Christ could enter, the doors be∣ing shut? the text is plain, that he came in suddenly, and because of his sudden pre∣sence (the doors being shut) they were terrifyed, and afrighted, and supposed that they had seen a spirit. The ancients speaking of it, tell us, that he entered while the doors were shut, and yet he was no phantasme, 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 'tis generally answered, that it was by mi∣racle. As by miracle he walked on the sea, Mat. 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 body, that one should pass through another, both bodies remaining entire; and it is an axiome in Phylosophy, that penetration of bodyes is meerly impossible; yet for my part, I shall not dispute the power of the All∣mighty; this answer is enough for me to all the objections either of Papist or Lu∣therans, 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 Disciples not knowing how; or else altering the very sub∣stance

of the doors, that his body might pass through them without destru••tion, I 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 wate••s I will be with thee, and through the Rivers they shall not overslow thee; yea though I walk through the valley of the shadow of death, I will fear no evil (saith David) for thou art with me. He was with Joseph in prison, with Jonas in the deep, with Daniel in the Lions den, with the three Children in the fiery furnace: Lo I see four men (said Nebuchadnezzar) walk∣ing in the midst of the fire, and the form of the fourth is lik•• the Son of God. And thus he was with Paul when he stood before Nero, though all men f••••sake me, yet Christ the Lord stood by me, & strengthned me. And do not his apparitions th•••• day speak thus much? when Mary was full of grief, then Christ appeared to her; when the two disciples travelling towards Emmans, talked together of all those things which had happened, and w r•• sad, then Christ appeared to them. And when all 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, timerous 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 shewed unto them his hands and his side.

1. He stood in the midst. Herein he represents himself as a common 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 common faith, to Tytus my son after the common faith: and our salvation is called a common salvation I gave all diligence to write unto you of the Common salvation. And in that way as salvation is common, Christ Je∣sus 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. This posture of Christ (standing in the midst) decla••es that he despiseth none, but that he takes care of them all. Some observe, that all the while Christ was on earth, he most-what 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; in his manhood, John the Baptist told them, there standeth one in the midst of you, whom ye know not; and he said of himself, I am in the midst of you as one that se∣veth; at his death that very place fell to his turn: for they crucified him in the midst betwixt two theeve••, one on the right hand, and the other on the left. 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; and in earth he saw him in the midst of the seven golden candlesticks; 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.

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 mid∣dle Person who was to be the midle one, that undertook this mediation betwixt God and us. We read in the Roman history, that the Romans and Sabines joyning battle to∣gether, the women being daughters to the one side, and wives to the other, interposed themselves and took up the quarrel; and by their mediation, who had a peculiar inte∣rest in either side, they who before stood upon highest terms of hostility, did now joyn 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 pur∣pose Christ is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Mediator, a tearm peculiar to the Scriptures, not to be found amongst prophane 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; not only that enmity betwixt men and men, J••ws 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, ha∣ving slain the enmity, by his Cross, he came and preached peace; 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 salu∣tation; 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 refers to all these. As,—

1. It speakes their peace with God: sin was it that brought a difference betwixt God & 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; he had taken it away in its con∣demning power, or as ••o it's separating power betwixt God and them; this was the great design of Christs coming to make peace betwixt God and man; his Fa∣ther imposed this office upon him, and Jesus Christ undertook it, and discharged it, and he proclaims it, in the first place to his Disciples, Peace be unto you.

2. It spakes their Peace with man: I know no reason why we should exclude civil peace out of Christ's wish; many, & 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 lye down, and none shall make you afraid.—and thou shalt be in league with the stones of the field, and thou shalt know that thy Tabernacle shall be in peace, and seek the peace of the City—and pray unto the Lord for it, for in the peace thereof shall ye have peace. And follow peace, and holiness, without which no man shall see God. Orbem pecatum 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 lyeth in you, live peaceably with all men.

3. It speaks there 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 com∣pact together, or unity within it self, the Apostle dwells in this unity, there is one bo∣dy, 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. The Church is a Court, whose very pillars are peace; the building of Christianity knows no other material to work upon; if we look upon the Church it self, 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 so 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 commands unto his Apostles, have salt in your selves, and have peace one with another; and as a blessed effect of this salutation, (for I look upon them as words full of vertue) the Apostles and Churches of Christ in primi∣tive times kept a most sweet harmony, the multitude of them that believed, were of one heart, and of one soul.

4. It speaks peace within, peace of conscience; the Apostles had exceedingly fal∣len from Christ; one betrayed him, and another denyed him, but all run away, and left him alone in the midst of all his enemies; and yet to them he speaks this saluta∣tion, peace be unto you; I know not a better ground for comfort of poor hum∣bled sinners than this is, it may be you have dealt very unkindly with Jesus Christ, you have forsook him, denyed him, forsworn him; O but consider, all this hin∣dred not Christ's apparition to his Apostles; he comes unexpected, and quiets their spirits; he stayes not till they had sued to him for mercy, or pardon, but of his meer love, and free grace, he speaks kindly to them all, he stills the waves, and becalmes their trou∣bled 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 more, than to have 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 sung, Glory to God in the highest, and on earth peace; at his bap∣tism the form of a dove lighted upon him, and what meant this but peace? in his life the sort 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; at his re∣surrection 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. And he wept for it, if thou hadst known even thou at least in this thy day, the things which do belong unto thy peace. And he dyed to 〈…〉〈…〉

but ye who sometimes were afar off, are made nigh by the blood of Christ, for he is our peace. Of this we need no other proof or sign, but that of the Prophet Jonah, when the sea wrought and was tempestuous, what shall we do unto thee (said the Mariners) that the sea may be calm unto us? and he said, take me up and cast me into the sea, so shall the sea be calm; when that great enmity was betwixt God and us, what shall I do (said God) that my justice may be satisfied, and my wrath appeased, and that there may be a calm? why, take me (said Christ) and cast me forth into the sea, let all thy waves and thy billows go over me, make me a peace off••ring and kill me, that when I am dead there may be a calm, and when I am risen I may proclame it, saying, peace be unto you. You hear what he said.

3. What he shewed; this is the next passage, he shewed unto them his hands, and his side. I look upon this as a true and real manifestation of his resurrection: And we find that without this, Thomas professed he would never have believed, except I shall see in his hands the print of the nayls, and put my finger into the print of the nayls, and thrust my hand into his side, I will not believe. But a question or two is here raised, as whether these wounds and prints of the nayls & spear, can possibly agree with a glorified body? and why Christ retained those wounds and prints? for the first, whether those prints could agree with a glorified bo••y? some affirm it with much boldness; and they say that Christ not only retained those prints whilest he abode upon earth, but now that he is ascended into hea∣ven he still retains them; for my part I dare not go so far, because Scripture is silent; but the day is a coming when we shall see Christ face to face, and then we shall know the truth of this: only I conceive that Christ's body yet remaining on earth was not entred into that fulness of glory, as it is now in heaven; and therefore he might then retain some skars, or blemishes, to manifest the truth of his resurrection unto his Disciples, which are not agreeable to his state in heaven. But this I deliver, not as matter of Faith; reasons are produced both wayes by the antient writers, and I refer you to them.

For the second, why Christ retained these wounds and prints? many reasons are ren∣dred, though I shall not close with all.

1. Some think those skars or prints were as the trophies of his victory; nothing is more delightfull to a lover, than to bear about the wounds undergone for his beloved; and nothing is more honourable for a Souldier than to shew his wounds undergone for his countries good; what are they but as so many arguments of his valour, and trophies of his victory; this was Bedes sense, Christ reserved his skars, not from any impotency of curing them, but to set out the glory and triumph of his victory over death and hell.

2. Others think those skars or prints were for the setting out of Christs splendor and beauty, as in cut or pinck garments the inward silks do appear more splended, so in Christ's wounds there appears inwardly far more beauty. Aquinas affirms, that in the very place of the wounds, there is a certain special comeliness in Christ. And Augustine thinks, that the very martyrs may retain some skarrs of their wounds in glory, because there is no deformity, but dignity in them; and besides, a certain beauty may shine in their bodies answerable to their vertues wherein they excelled.

3. Others think that Christ retains those skars that he might by them interceed for us: upon these very words, we have an advocate with the Father, Jesus Christ the righteous: they comment thus; that God is appeased by Christ, representing to him the prints and skars of his humane nature. Christ's wounds are as so many open mouths, which cry at the tri∣bunal of his Father for mercy, as Abels blood cryed for revenge.

4 Others think that Christ retains those skars, that thereby in the day of judgment he might confound the Jews, and all the wicked in the world. It is Augustine's judg∣ment, that as Christ shewed Thomas his hands and side, because otherwise he would not believe; so at the last day will he shew those wounds to all his enemies, saying, Come, behold the man whom ye have crucified; come, see the prints of the nayls, and the print of the spear; these be the hands and feet that you nailed and clenched to a piece of wood: this is the side you pierced; by you, and for you was it opened, but you would not enter in that ye might be saved. And for this opinion they alledg this text, Be∣hold, he cometh with clouds, and every eye shall see him, and they also which pierced him, and all kindreds of the earth shall wail because of him, even so Amen.

5. All think that Christ retained his skarrs, that he might convince the unbelie∣ving Disciples of his resurrection; hereby they are assured that Christ is raised, and that the same body of Christ is raised that before was crucified; and to this we cannot but subscribe, the skars of his wounds were for the healing of their doubts. Luke brings

in Christ, he bespeaking his Disciples thus; Behold my hands and my feet, that 'tis I my self, handle me and see: q. d. Come, let your Fingers enter into these prints of the Nails, and let your hands he thrust into the depths of this wound; come, and open these holes in my hands, open this wound in my side; I will not deny that to my Disciples for their faith, which I denyed not to mine enemies in their rage; open, and feel till you come to the very bone, that so both bones and wounds may witness, that I am he that liveth, and was dead, and behold I am alive for ever more. Amen.

What testimonies are here to convince the world of Christ's resurrection; surely this argues the goodness of God, that strives thus wonderfully with the weak saith of those that are his. At first he appeared to one, even to Mary Magdalen; and after he appeared to two, saith Matthew, to Mary Magdalen, and the other Mary; or to three, saith Mark, to Mary Magdalen, Mary the mother of James, and Salome; but of this apparition he is seen of ten at least; and to confirm their faith, not a con∣siderable circumstance must be wanting; here is time, and place, and persons to whom he appears, and the manner how he appears, he stands in the midst to be seen of all, he speaks to them, breaths on them, eats with them, and shews them his hands, and his side; O the wonderful condescentions of Christ! what helps doth he continu∣ally afford to beget in us faith? if we are ignorant he instructs us, if we err, he reduceth us, if we sin he corrrects us, if we stand he holds us up, if we fall down he lifts us up again, if we go he leads us, if we come to him he is ready to recieve us; there's not a passage of Christ betwixt him and his, but 'tis an argument of love, and a means either of begetting, or of increasing Faith; O then believe in Christ, yea believe thy part in the death and resurrection of Jesus Christ; considering that these apparitions were not only for the Apostles sakes, but if Christ be thine, they were for thy sake, that thou mightest believe, and be saved. But I shall have oc∣casion to speak more of this in the Chapter following. So much of the second ap∣parition as it is recorded by the Evangelist John.

Notes

• Joh. 20.19, 20.
• Luke 18.12.
• Luke 24.33.
• Mede Church∣es
• Joh. 20.26. Act. 1.12, 13.
• Nicephor. l. 8. Et. hist. cap 30 Psal. 87.2. Jeron. in Epita∣phio Paulae Epist. 27.
• Luke 24.37. Aug. Serm. 59.
• Aug. in Serm. Pasch. Just quest 17. Qui intravit per ostia clausa non erat phan∣tasma, &c. Cryst.
• Isa 43.2. Psal. 23 4.
• Dan. 3.24
• 2 Tim. 4.16, 17.
• Luke 24.17.
• Tit. 1.4.
• Ju••. 3.
• Luk. 2.10, 11
• Luk. 2.49. John 1.26. Luke 22.27.
• Luke 23.33.
• Rev. 7.17.1.13.
• Mat. 25.33.
• Eph. 2.16
• ver. 17.
• John 1.29.
• Lev. 26.6. Job. 5.23.24.
• Ier. 29.7. Heb. 12.14.
• Rom. 12.13.
• Psal. 122.3.
• Eph. 4.4, 5, 6.
• Mark. 9.50.
• Acts. 4.32.
• Luke 2.14.
• Iohn 14.27.
• Ioh. 17.2021.
• Luke 19.42.
• Eph. 2, 13, 14.
• Jona. 1.11, 12.
• John 20.25.
• Beda. in Luc.
• Thom. 3. part. q 53. a cert. Aug. 22. de civit. Dei.
• 1 John. 2.2.
• Thom. in. 1.
• Jona. l. 2.
• Aug. l. 2. de symb. 6.8.
• Rev. 1.7.
• Aug. tract. 121. in Johan. Luke 24.39.
• Rev. 1.18. Ʋse.
• Mat 28.1. Mark. 16.1.