Looking Unto Jesus by Isaac Ambrose: A View of the Everlasting Gospel.
Section 7.1.7. - Of Christ's apparition to all his Apostles.

BOOK 7. THE RESURRECTION.

CHAPTER 1.

7.1.7. Of Christ's apparition to all his Apostles.

Of Christ's apparition to all his Apostles.

Immediately after this apparition to his ten apostles, the next is to all his apostles, not one being absent; and "after eight days, again his disciples were within, and Thomas with them, then came Jesus, the doors being shut, and stood in the midst, and said. Peace be unto you; then saith he to Thomas, reach hither thy finger, and behold my hands: and reach hither thy hand, and thrust it into my side, and be not faithless, but believing; and Thomas answered, and said unto him, my Lord and my God; Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed, blessed are they which have not seen, and yet have believed," John xx. 26, 27, 28, 29.

In the whole story we have firstly, Christ's apparition, and secondly, the fruits of it:

Firstly, For the apparition (as in the former) we have, 1. The time. 2. The place. 3. The persons to whom he appeared. And, 4. The manner how he appeared.

1. For the time, and after eight days, it was on the same day seven night, after the former apparitions, which was the first day of the week, and now because of his resurrection, and apparitions, called "the Lord's day; I was in the spirit on the Lord's day," Rev. i. 10. This (in my apprehension) makes much for the honour of the Lord's day; the first assembly of the apostles after Christ's death, was on the first day of the week; and the second church assembly that we read of, was again on the first day of the week; "and after eight days;" a sign that the Lord's day, Sabbath, was on the first day instituted, and that the more solemn assemblies of God's people, were henceforth to be on the Lord's day. It is an usual observation. That "things and persons which are named the Lord's, are sacred and venerable in an high degree;" as the grace of our Lord, Rom. xvi. 24, the Spirit of the Lord, 2 Cor. iii. 17, the beloved of the Lord, Rom. xvi. 8, the glory of the Lord, 2 Cor. iii. 18, the word of the Lord, 1 Tim. vi. 3, the cup of the Lord, 1 Cor. xi. 27. Augustine tells us, (Aug. de verb. Aposto. serm. 15.) "That the Lord's resurrection promised us an eternal day, and that it did consecrate unto us the Lord's day." Surely then this day must needs be venerable, and a solemn day among us Christians. Now it was that as the rising of the sun dispelleth darkness, so Christ the Sun of righteousness shined forth into the world by the light of his resurrection; and hence we read of the apostle's observation of this very day above all others." "The first day of the week, the disciples being come together to break bread, Paul preached unto them," Acts xx. 7 -- "and concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye; upon the first day of every week, let every one lay by him in store, as God hath prospered him," 1 Cor. xvi 1, 2. Charitable contributions, and church assemblies, were in use and practice on the first day of the week, (i.e.) on the Lord's day. An argument sufficient to me against all the opposers of this sacred truth, that the first day of the week is our Christian Sabbath; why then Christ arose, and at sundry times appeared before his ascension and after his ascension, Christ sent down the Holy Ghost, on that very day; and after the sending of the Holy Ghost, the apostles then preached, the churches then assembled, charities were then gathered, the Lord's supper was then celebrated: Christ's first apparition was on that day, and after that day finished, not any other apparition before this time, "and after eight days."

2. For the place, it is said to be within, probably it was the very same house wherein the former apparition was; the house wherein Christ celebrated the passover, and instituted the Lord's supper, wherein was the large upper room made ready for Christ, Mark xiv. 15. In this upper room immediately after Christ's ascension, was that famous assembly of all the apostles, as we have heard. And in this upper room was that other famous assembly of all the twelve, when the Holy Ghost came down upon them in cloven tongues of fire at the feast of Pentecost, Acts ii. 1. And if we may believe tradition, in this upper room the seven deacons (whereof Stephen was one) were elected and ordained. Acts vi. And in this upper room the apostles and elders of the church at Jerusalem, held that council, the pattern of all councils, for the decision of that question, "Whether the Gentiles that believed were to be circumcised?" Acts xv. In this upper room the apostles and disciples frequently assembled for prayer and supplications; yea, they continued there with one accord in prayer and supplication," Acts i. 14. And hence, Cyril, who was bishop of the place, (Cyril Jerus. Cat. 16,) calls it (he onotera ekklesia ton apostilon) the upper church of the apostles; but of this upper room, and of the doors of it being shut, we have spoken before.

3. For the persons, they were his ten disciples, to whom he had appeared formerly, only now Thomas was with them, and so the number is complete, which before was not; his disciples were within, and Thomas with them; and, why Thomas with them? Was not Thomas one of them? Was not Thomas a disciple of Christ as well as the rest? I grant; but Thomas is added, because Thomas was not present at the last apparition, and this apparition was more especially for Thomas' sake; O the admirable love of Christ towards poor sinners! Observe, "in Christ are bowels of mercy to his straying sheep;" the disciples in danger had fled away from Christ, but he will not fly away from them; no, no, he seeks them, he stands in the midst of them, and he comes again with an olive branch of peace, saying, "Peace be unto you." Of all these we have touched before, but here is something new, a new mercy breaking out on faithless Thomas: Christ proves it by lively examples, and strong arguments. That "he will not quench the smoking flax, nor break the bruised reed," Isa. xlii. 3. That "he came to seek and to save that which was lost," Luke xix. 10. That he was sent to bind up the broken hearted, and to heal the sick, to reduce the abject, and to bring to the fold the straying sheep; for the sake of one Thomas, Christ appears again, that to him, as well as the rest, he might communicate his goodness, bequeath his peace, and confirm him in this necessary point of faith, that he was risen again. O the goodness of Christ! "Like as a father pitieth his children, so the Lord pitieth them that fear him," Psal. ciii. 13. He that left the ninety and nine in the wilderness to go after that sheep that was lost, declares his desire to save sinners, "Of all that thou hast given me I have not lost one," John xvii. 12. Not one of his sheep; he may suffer them a while to stray as this one disciple, who continued incredulous for one whole week, but a Lord's day comes, and then Christ appears in the midst of the candlesticks, "The Lord is not slack concerning his promise, (as some men count slackness) but he is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance," 1 Pet. iii. 9. Humbled sinners that despair in themselves, may here find encouragement, it is their usual cry, "O my sins! These sins are heinous, these sins will damn me." Oh! But consider, hath not the Lord pardoned as great sins? If thou art wicked, consider the publican, if thou art unclean remember Magdalene, if thou art a thief, a man slayer, muse on that thief that was crucified with Jesus Christ, if thou art a blasphemer, call to mind the apostle Paul, who was first a wolf, and then a shepherd; first lead, and then gold; first a Saul, and then a Paul: if thou art faithless, diffident, an unbeliever, one that hath hath turned thy back on Christ, fled away from thy colours, look on Thomas, he fled away from Christ as soon as any, and he is longest from Christ after his resurrection of all the rest; and though his fellow disciples say, "They had seen the Lord, and that he was risen indeed," yet this will not sink into his head, he will not acknowledge it, but is most peremptory, "Except he see in his hands the print of the nails, and put his fingers into the print of the nails, and thrust his hand into his side, he will not believe," John xx. 25. Oh! Why should any sinner despair of mercy? Thou sayest, "I am wicked," and God saith to thee, "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live," Ezek. xxxiii. 11. Thou sayest, "I am an unbeliever, I am shut up in the prison of unbelief under bolts and fetters, that I cannot stir one inch towards heaven;" why, so was Didymus, and yet he obtained mercy; and the apostles tell us, That "God hath concluded all, (or shut up altogether) in unbelief, that he might have mercy upon all," Rom. xi. 32. He despiseth none, rejects none, abhors none, unless they continue to despise, reject, and abhor the Lord: Oh! What a sweet point is here to gain sinners, to move, to melt, to thaw hard hearts? The incredulity of this disciple turns to our profit, and tends more to the confirmation of our faith, if we are but weak, then the very faith of all the other disciples of Jesus Christ; had not Thomas disbelieved, we had not received so great encouragements to have believed in Christ, as now we have.

Excuse me that I speak thus much to encourage sinners to come to Christ, I would be sometimes a Boanerges, and sometimes a Barnabas; a son of thunder to rouse hard hearts, and a son of consolation to cheer up drooping spirits. All ministers may learn of the great Shepherd and Bishop of our souls, to have a respect in their ministry to one sinner, to one incredulous Thomas; we cannot be ignorant of these scriptures, "Him that is weak in the faith receive you," Rom. xiv. 1. -- And to the weak I became as weak, that I might gain the weak, 1 Cor. ix. 22. -- And we exhort you. Brethren warn them that are unruly, comfort the feeble minded, support the weak, be patient towards all men, 1 Thess. v. 14. -- And of some have compassion, making a difference; and others save with fear, pulling them out of the fire, Jude 22, 23. -- And brethren, if a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekess, Gal. vi. 1. -- And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient in meekness, instructing those that oppose themselves, if God peradventure will give them repentance, 2 Tim. ii. 24, 25. Dear souls! How do we long for your conversion and salvation? How are you in our hearts, in our prayers, in our sermons? "My little children, how do we travel in birth again until Christ be formed in you," Gal. iv. 19. "How gladly would we spend and be spent for you, though the more abundantly we love you, the less we are loved of you?" 2 Cor. xii. 15. If I knew but one Thomas in the great assembly of God's people, I should think it as a crown, and the glory of my ministry to persuade this man unto faith. Christ in this apparition eyes one especially above all the rest, "when his disciples were within, and Thomas with them, then came Jesus."

4. The manner how he appeared: He came, the doors being shut; He stood in the midst; He said peace be unto you. All these we have dispatched in the former apparition; I shall therefore proceed to that which is peculiar to this, "Then saith he to Thomas, Reach hither thy finger, and behold my hands, and reach hither thy hand and thrust it into my side, and be not faithless but believing," John xx. 27. In this apparition he argues his resurrection, (a). From words. (b). From deeds.

(a). From the words, Thomas had said, "Except I see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." Now Christ repeats the very self same words, and therein gives in an argument of his resurrection; for if Christ could know what Thomas had said. How is he but alive, and risen from the dead? The dead have not sense, much less the use of reason, but least of all the knowledge of another's mind: but Christ hath sense, and reason, science and omniscience; observe, "though Christ be absent, as in his bodily presence, yet he understandeth all our thoughts, and if need were, he could repeat all our sayings, word by word;" how then may this convince all unbelievers in the world, that Christ is risen, that he that was dead, now liveth, and that he is alive forevermore?

(b). He appears arguing his resurrection from deeds, wherein is an act and object,

(i). The act is, Thomas seeing and feeling, q.d. Thomas thou wilt not believe, except thou seest and feelest, now this is against the nature of faith, it consisteth not in seeing and feeling; but on the contrary, "Faith is the substance of things hoped for, and the; evidence of things not seen," Heb. xi. 1. Indeed in things natural, a man must first have experience, and then believe; but in divine things, a man must first believe, and then have experience; and yet to help thy unbelief, (said Christ) I am willing thus far to condescend, and to yield unto thy weakness, come feel the print of the nails, and of the spear, "Come reach hither thy finger, and behold my hands and reach hither thy hand, and thrust it into my side, and be not faithless but believing." Christ compassionates his children, though full cf weakness and wants, "he pities them that fear him, for he knows! our frame, he remembers that we are but dust," Psal. ciii. 13, 14.

(ii). The object is Christ seen or felt; his prints and his scars, are the very witnesses of our redemption, and of his resurrection: they declare that Satan is overthrown, that death and hell are swallowed up in victory, that "he hath spoiled principalities and powers," Col. ii. 15. And to this purpose are these texts, "Who is this that cometh from Edom, with dyed garments from Bozrah?" Isa. lxiii. 2, 3. By Edom is meant death; by Bozrah, (the chiefest city of Edom) is meant the state of the dead, or hell, from both which Christ returned at his glorious resurrection, "For thou wilt not leave my soul in hell, neither wilt thou suffer thy holy cue to see corruption," Psal. xvi. 10. Now saith the prophet, or some angel, "Who is this that cometh from Edom, with dyed garments from Bozrah?" Who is this that cometh so triumphantly, with the keys of Edom and Bozrah, of death and hell at his girdle? To which the answer is given, "I that speak in righteousness mighty to save;" as much as to say, it is I Jesus Christ, I that am righteous in speaking, and mighty in saving; whose words is truth, and whose work is salvation, it is I, even I: this answer given, another question is propounded, "Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine fat?" q.d. Here is nothing but scars, and wounds, and blood; if thou art so mighty to save, How comes thy apparel to be so red, and sprinkled, or stained with blood? To which Christ answers, "I have trodden the wine press alone, -- and I will tread them in mine anger," I was trod and pressed till the very blood streamed out of my hands, and feet, and side, so pressed, that they pressed the very soul out of my body. See here, "Behold my hands, and my feet, and my side, that it is I myself, that have trode the wine press alone." But as I was trode, so I will tread; up he gets, and he treads on them that trode on him; his enemies of Edom and Bozrah are now like so many clusters under his feet, and he tramples upon them as upon grapes in a fat, till he make the blood spring out of them, and all to sprinkle his garments, as if he had come out of the wine press indeed. See here a double sight, his own blood and his enemies blood; here is the blood of the Lamb that was slain, and the blood of the dragon that was trodden upon; here is a show both of his passion and resurrection, of his suffering and triumphing. -- Another text of this nature, "And one shall say unto him. What are these wounds in thy hands? Then he shall answer, those with which I was wounded in the house of my friends," Zech. xiii. 6. I know instead of Christ, some have applied these words to the false prophets, as if they had passed through the churches' discipline and so had received their wounds. But others refer them to Jesus Christ, of whom, without controversy, the next verse speaks; and of whom the first verse of this chapter speaks, and of whom after a long parenthesis, the prophet seems to return; "And one shall say unto him. Who was the fountain opened? What are these wounds in thy hands?" Or, as the Septuagint, "In the midst of thy hands?" A wonder it is to see those prints and scars in the hands of Christ; and therefore is the question. What are these wounds? To which Christ answers, "Those with which I was wounded in the house of my friends," (i e.) in the house of my beloved, the children of Israel, my brethren according to the flesh, the people of the Jews: why, these are the wounds they gave me, and which now I show as the sign of my victory, and as the marks of my resurrection.

Thus far of the first head, the apparition of Christ.

Secondly, For the fruits of this apparition, they contain Thomas' confession, and Christ's commendation of him in some respects.

1. Thomas' confession, "And Thomas answered and said unto him, my Lord, and my God," a few words, but of great weight;

(a). He acknowledgeth Christ a Lord. How is he a Lord? I answer,

(i). A Lord in authority, to command whom and what he will; he only is Lord over our persons, over our faith, over our consciences: to him only we must say, "Lord, what wilt thou have me do? Lord, save us, or we perish."

(ii). A Lord he is in power, he hath power to forgive, and power to cleanse; he hath power to justify, and power to sanctify, he hath power to quicken, and power to save to the uttermost, all that come unto God by him; he hath power to hold fast his sheep, and power to cast out the accuser of his brethren; he hath power to put down all his enemies, and power to subdue all things unto himself; in every of these respects Christ is a Lord. True, say blasphemers, he is Lord by office, but he is not Lord "by essence as God is Lord," No! Peruse some texts in the Old Testament, where the title of Lord is essentially spoken of, and we shall find the very same texts and titles applied to Christ in the New Testament. As for instance, in Isa. vi. 5. "Woe is me, (saith Isaiah) for mine eyes have seen the King, the Lord of hosts." Now this John refers to Christ, "These things said Esaias, when he saw his glory, and spake of him" John xii. 41. In Psalm lxviii. 17, 18. "The Lord is among them, as in Sinai, in the holy place; thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for men;" now this the apostle applies to Christ, "When he ascended up on high, he led captivity captive, and gave gifts unto men," Eph. iv. 8. In Psal. cx. 1. "The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool;" now this Jesus Christ applies to himself, saying, "That David in Spirit called him Lord, saying, the Lord said unto my Lord," Matth. xxii. 43, 44. In Isa. xl. 3. "The voice of him that crieth in the wilderness. Prepare ye the way of the Lord:" now this the evangelist applies to Christ, "This is he that was spoken of by the prophet Esaias, saying, "The voice of one crying in the wilderness. Prepare ye the way of the Lord," Matth. iii. 3. No wonder, if Thomas call Christ Lord why, both the Old, and New Testament agree in this, Christ is Lord, Lord by creation and Lord by redemption. Lord by office, and Lord by essence.

(b). He acknowledgeth Christ to be God, as well as Lord, My Lord, and my God, But how is he God? I answer not only by participation, similitude or in some respects, as angels and men are called gods, but simply, absolutely, essentially, and without any restriction. Sometimes we read in scripture, that men or angels, good and bad are called gods, "And the Lord said to Moses, see I have made thee a god to Pharaoh" Exod. vii. 1. "And thou shalt be instead of God to Aaron," Exod. iv. 16. Thus Nebuchadnezzar is called the mighty one, or "the god of the Heathens," Ezek. xxxi. 11. And Satan is called "the god of this world," 2 Cor. iv. 4. Thus magistrates are called gods, "Thou shalt not revile the gods," Exod. xxii. 28. "I have said ye are gods," Psal. lxxxii. 6. Angels are called gods, "Before the gods will I sing praises unto thee," Psal. cxxxviii. 1. But in all these there is some restriction, or improper speech: Moses is called Pharaoh's god, and Aaron's god, not absolutely, but with restriction to Pharaoh and Aaron; Nebuchadnezzar is called the god of the Heathen, and Satan the god of this world, not absolutely, but with restriction to the Heathen, and this world; magistrates are called gods, and good angels are called gods, not absolutely, but in respect of some offices or excellencies which they partake of from God. Only Jesus Christ is called God, without any restriction, and not only in respect of some office, or similitude, but absolutely, essentially, properly; as being from all eternity God of God; as being God of the substance of the Father, before all worlds; what is Christ only God, as an angel is God? I challenge here all blasphemers in the world. "Unto which of the angels said he at any time, thou art my Son, this day have I begotten thee," Heb. i. 5. Or, unto which of the angels said he at any time, "Thy throne O God, is forever and ever," verse 8. Or, to which of the angels said he at any time, thou art my Son, "my own Son, my only begotten Son," Rom. viii. 32. John, iii. 16. Unto which of the angels said he at anytime, "This is the true God, the great God, who is over all, God blessed forever," Amen. 1 John v. 20. Tit. ii. 13. Rom. ix. 5. Unto which of the angels are those divine attributes given, as of eternity, immutability, omnipotency, omniscience, omnipresence? And yet are all these given to Christ; for eternity, "I was set up from everlasting, from the beginning, or ever the earth was," Prov. viii. 23. For immutability, "Thou art the same, and thy years shall not fail," Heb. i. 12 . For omnipotency, "All things are delivered unto me of my Father" Matth. xi. 27. For omniscience, "He needed not that any should testify of man, for he knew what was in man," John ii. 25. For omnipresence, "Lo, I am with you always unto the end of the world," Matth. xxviii. 20.

Men, brethren, and fathers, I am forced to make this defence of the divinity of Christ, because of the blasphemy of those Arians, Photinians, Eunomians, now again raked out of hell. O! Who would think that such a generation of men should be amongst us in this island, where the gospel hath shined so brightly for so many years? We maintain Christ is God, and Christ is Lord: we say with Thomas, "My Lord, and my God." Ay, say blasphemers, "Christ is God, and Christ is Lord, as magistrates and angels are called gods and lords." I hope I have said enough to difference betwixt Christ and them; howsoever I conclude with the apostle, "Though there be that are called gods, whether in heaven or in earth (as there be gods many, and lords many) yet to us there is but one God, the Father, of whom are all things, and we in him, and one Lord, Jesus Christ by whom are all things, and we by him," 1 Cor. viii. 5, 6.

(c). He acknowledgeth Christ to be his Lord and his God, "And Thomas answered, and said unto him, my Lord, and my God." Now his faith broke out; from the things seen and felt, he is raised up to believe things neither seen nor felt; he sees the prints and scars in the manhood of Christ, and now he believes that Christ is God, yea, that Christ is his God, "My Lord and my God." Observe here. That faith gives the soul "a propriety in God and Christ." As God loves some with a special and peculiar love, so faith answers God and Christ's particular love, by a particular application, "My Lord, my God, and my Christ." Faith is an appropriating, an applying, an uniting grace: in the acting of faith on God, or on Christ as God, we may observe these steps:

(i). It sees God in his glory and majesty, in his greatness and goodness, and all other his attributes; it sees God as the infinite fountain of all good, and it considers what an infinite dreadful thing it were to be separated from this God; it sees God, and this sight makes a deep impression on that very soul; the love of that God is more to the soul than all the world: and the least displeasure of that God is more trouble to that soul than all tile miseries that all creatures under heaven are able to bring upon it.

(ii). It discovers the reality of this glory and majesty, of this greatness and goodness of God. Before any faith is planted in a soul, the very use of reason may come to understand much of God and Christ, but in comparison it looks upon God and Christ as notions, conceits, and imaginary things: only faith convinces the soul thoroughly of the certainty and truth of such things; where true faith is, the things we believe are more certain to us than the things we see, or feel, or handle; faith is so sure in its apprehensions of God and Christ, that it will venture soul and body, the loss of all upon that account; it will bear any hardship, yea, it will venture the infinite loss of eternity upon them.

(iii). It enables the soul to cast itself upon God and Christ for all the good and happiness it ever expects. Alas! Saith the soul, I have formerly rested on worldly things, I looked upon them as the only real sure excellencies that I had to enjoy, but now I find they are but vain things, deceitful things, no better than reeds of Egypt, vanity of vanities; and nothing is real, sure, excellent on this side God and Christ; and therefore I will rely upon him, and none but him; it is only God as an all-sufficient good, it is only Christ that is the rock that will never fail, on him will I roll myself, unto him will I make an absolute resignation of all, I will entrust him with all I have, and all I am, I will commit all unto him forever and ever.

(iv). As faith relies all upon God in Christ, so it appropriates all God, and all Christ unto itself, "I am my beloved's, and my beloved is mine," Cant. vi. 2. There is a mutual propriety betwixt Christ and the church, and betwixt Christ and the soul; Christ hath a propriety in me, and I have a peculiar propriety in Christ. Christ is mine, so as I have none in the world so mine, "Whom have I in heaven but thee? And there is none upon earth that I desire besides thee," Psal.lxxiii. 35. Christ is mine, and mine in a peeuliar manner, there is a propriety with peculiarity, "My Lord, and my God," O the excellency of faith! This step goes beyond all the rest; it is a blessed thing to have a true sight of God, there is much power in it; but to see God in his glory, majesty, greatness, goodness, as my God; to see all the attributes of God as those things that my soul hath an interest in; to see Christ coming from the Father for me, to be my Redeemer; to see Christ in whom all fulness dwells, in whom the treasures of all God's riches are, not only Christ dying as man, but rising as God for me, and my salvation; to see Christ, and then to lay hold on Christ, and to say, "My Lord, and my God." 0! This is the work of precious faith; and to this now is Thomas arrived in this confession of his, "My Lord, and my God."

2. Hereupon follows Christ's commendation and correction; Jesus saith unto him, "Thomas, because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed," John xx. 29. In the first place, Christ commends Thomas' faith, "because thou hast seen me, thou hast believed," q.d. Thou seest me a man, but considering how I am risen from the dead, then believest in me as God; I commend thy faith, but it is weak faith in respect of its rise; now therefore to correct it, I pronounce those blessed to all generations, that when I am gone, as in regard of my bodily presence, yet they will believe in me, "Blessed are they that have not seen, and yet have believed." I am afraid of tediousness, and therefore I shall not enlarge any more on this apparition.