Exposition of John, Chapter 20

Exposition of John · Chapter 20

p. 391CHAP. XX.

THis and the following Chapter contain Chriſts exaltation and begun triumph over all his enemies, by his riſing again from the dead; which being done without witneſſes, all the Evangeliſts do confirme the truth of it, by recording the ſeveral ſteps and degrees of the manifeſtation thereof; And namely, by the empty grave, which did more obſcurely put it out, as the dawning of that bright day; by the teſtimony of Angels, which was yet a clearer light; and by his own apparitions, which were the full ſhining of that Sun of righteouſneſſe, in that morning of his Reſurrection.

In handling this begun exaltation of Chriſt, I ſhall (as formerly) ſpeak only to what is recorded by John, ſave in ſo far as may be needful for clearing the greateſt contrarieties which ſeem to be betwixt him and the reſt. And in this Chapter, Firſt, Chriſts Reſurrection is evidenced and confirmed by the empty grave. And that firſt, unto Mary Magdalene, v. 1. Next, unto Peter and John, who being informed by Mary of what ſhe had found, v 2. do run unto the grave, v, 3, 4. and find it empty, and do obſerve ſuch circumſtances as perſwade John to beleeve, v. 5, 6, 7, 8. (though they had not conſidered or beleeved the Scriptures before, which ſpake of this matter, v. 9.) and ſo they return back again, v. 10.

Secondly, Chriſts Reſurrection is further evidenced and confirmed, by three apparitions and manifeſtations of himſelf. Firſt, to Mary, who ſtaying weeping and looking into the grave, v. 11. gets a viſion of two Angels, who conferre with her, v. 12, 13. Then, ſhe meets and conferreth with Chriſt, as yet unknown to her, v. 14, 15. who afterward maketh himſelf known unto her, v. 16. and gives her directions and a Commiſſion, v. 17. which ſhe obeyeth, v. 18. Secondly, To all the diſciples, (except Thomas) to whom he appeareth that night at their meeting, confirming them in the faith of his Reſurrection, by his uſual ſalutation, v. 19. and by ocular demonſtration to their comfort, v. 20. And reneweth and confirmeth their calling to the Miniſtry, v. 21. endowing them with furniture for that office, v. 22. and aſſerting their authority in the diſcharge thereof, v. 23. Thirdly, to all the diſciples, and Thomas with them, who being abſent the former time, and refuſing to beleeve upon their report, unleſſe he himſelf got ſenſible ſatisfaction of his own preſcribing, v. 24, 25. Chriſt, after a week, appears to them again, after the former manner, v. 26. offering ſatisfaction to Thomas doubtfulneſſe, v. 27. which drawing out a faire confeſſion from him, v. 28. it is entertained with a reproof and caution, v. 29.

Thirdly, John being about to cloſe his Narration, profeſſeth his paſſing over many other ſuch paſſages, in regard theſe which are marked are ſufficient to faith and ſalvation, v. 30, 31.

Verſe 1. THe firſt day of the week, cometh Mary Magdalene early, when it was yet dark, unto the ſepulchre, and ſeeth the stone taken away from the ſepulchre.

In this verſe is recorded how Mary Magdalene, coming early to the ſepulchre, on the firſt day of the week, purpoſing to ſee the ſepulchre, and anoint the body of Jeſus, (as is obſerved by the reſt) ſhe findes the ſtone rolled away, and (as appears from her report, v. 2. and is recorded, Luke 24.2, 3.) findes alſo the grave empty. Albeit the other Evangeliſts do declare that there were other women beſide, who went to the grave, (whether in one or two companies, I will not determine) yet ſhe is only named here, as being moſt famous in this Hiſtory; for her affection, zeal and activity, and one who acts an eminent part in the ſubſequent paſſages. And as for Chriſts mother who ſtayed ſo ſtoutly by the Croſſe, chap. 19.25. albeit John had taken charge of her, chap. 19.27. we are not to ſuppoſe that ſhe was yet retired from Jeruſalem, but ſhe was ſtill there as well as John, v. 2. with Acts 1.14. and yet we do not finde her ſtirring with this, or any other company, about his grave. I ſhall forbear to determine, whether ſhe came not to anoint him, as beleeving his Reſurrection, (as faith will hold out in much needleſs anxiety and toile, though yet Chriſt made good uſe of their weakneſſe;) or, whether her great grief did ſo far ſurpaſſe that of the reſt, as ſhe could not be ſo active as they: as the greatneſſe of grief or love will readily obſtruct the expreſſions thereof: But it is greateſt ſobriety to leave the enqui…y of theſe things which God hath concealed. Doct. 1. Affection may ſhine very eminently in weak inſtruments, and greateſt ſervices are ordinarily done by weak things, or theſe things wherein we moſt abaſe our ſelves; for, here weak women, and Mary Magdalene among them, are on foot early, and ready to performe ſuch ſervice as they thought moſt ſuteable unto Chriſt, when the diſciples have not yet appeared. 2. Great things received in mercy from Chriſt, will ſhine forth in great activity for him in mens ſtations, and according to the meaſure of light they have received; for, therefore is Mary Magdalene only named here, becauſe of her activity and eminency, being eminently engaged to Chriſt who had caſt ſeven devils out of her. And albeit ſhe was weak in her undertakings, yet that ought not to obſcure her affection. 3. True affection toward p. 392Chriſt will not cool through length of time, nor will it be quenched by impediments caſt in the way. But will wait on and burn the brighter, when it gets opportunity; for, her affection being kept up from ſhewing it ſelfe, by reaſon of the Jewiſh Sabbath, Luke 23.56. it doth not extinguiſh; but on the third day appeareth, and that early, when it was yet dark. They ſet out at that time, though it was toward Sun-riſing when they came to the ſepulchre, Mark 16.2. 4. As it is moſt agreeable to Scripture-Rules to begin the Sabbath in the morning; ſo it doth begin early, and we ought to conſider upon this, that we may begin early to the work of ſanctifying thereof; for, this time of their coming out is called, the end of the Sabbath, as it began to dawn towards the firſt day of the week, Mat. 28.1. to intimate, that then the Jewiſh Sabbath ended, and the firſt day of the week, or Chriſtian Sabbath, began; and albeit they ſet out the firſt day of the week early, when it was yet dark, yet Chriſt (who roſe upon that, being the third day,) was riſen before they came, and ſo the Chriſtian Sabbath was begun. To which, if we adde the long continuance of Sabbath ſervice, (as hath been the practice of affection at ſome times, Act. 20.7. we may gather uſeful directions for our ſanctifying thereof. 5. Chriſt is oft-times ſought where he is not to be found, even by thoſe who have much affection to him; for, ſhe cometh to finde him in his grave, and anoint him there, and ſhe ſeeth the ſtone taken away from the ſepulchre, (the Angel having rolled it away, Mat. 28.2. not becauſe Chriſt needed that help, but to teſtifie Angels attendance upon our exalted Lord) and findeth that he is not in the grave. Her unbelief, though joyned with affection, did ſpeak but poorly of Chriſt, in that ſhe came to ſeek him in his grave, who was among the living; And thus not only do they miſſe him who ſeek him in dead and unapproven Ceremonies and Ordinances, and in a dead formal way; but even his own, when they ſeek him in a dead diſcouraged way under difficulties, as if he were dead and would not do for them. 6. That this is in particular marked, that ſhe ſeeth the ſtone taken away, &c. which was the great difficulty they were thinking upon by the way, Mark 16.3, 4, it may ſerve to teach; partly, that difficulties may appear very great, which yet the Lords Providence may make very eaſie, as appeareth in the matter of removing this ſtone to their hand; and partly, that ſo long as we continue in unbeliefe, and in our miſtakes of Chriſt, the change of our condition, or removal of apprehended difficulties, will not ſerve our turn, but will rather beget new ſorrows and doubts; for, their thought was, that if the ſtone were taken away, they ſhould finde Chriſt, and now it is taken away, to diſcover that they are further from finding him in their way. 7. Whatever diſappointments affectionate Saints meet with, by reaſon of their weakneſſe, they will finde in end that all of theſe tend to their advantage; for, ſuch was the iſſue of her diſappointment here, though it bred preſent ſolicitude, yet in the end ſhe found that ſhe was diſappointed of a dead Chriſt, that ſhe might finde him living. 8. In this Narration, this great Article of our faith is here ſuppoſed, that Chriſt is riſen from the dead; which beleevers ought to feed upon, approving him to be true God, who roſe again by his own power, Rom 1.4. as proving the Juſtification of all theſe who flee to him, (ſeeing as in his death he laid down the price, ſo in his Reſurrection he got a diſcharge in our name, Rom. 4.25. and ſo will appear the ſecond time as our diſcharged Surety, without ſin, to our ſalvation, Heb. 9.28) as affording matter of gloriation to Saints, againſt all the challenges of ſin and the Law, Rom. 8.34. as confirming and aſſuring the renovation & ſanctification of all theſe who ſeek to be partakers of his Reſurrection, as to be partakers of mortification by the efficacy of his death, Rom. 6.4, 5. Eph. 2 6. Phil 3.10. And, as aſſuring beleevers of their Reſurrection and future glory, ſeeing our Head will draw all his members after him, 1 Pet. 1.3. 1 Cor. 15.20, 55, 56, 57. This great truth is here preached unto Mary, by the ſtone taken away from the ſepulchre, though as yet ſhe ſaw not ſo much in it. 9. As this great truth of the Reſurrection it ſelf, ſo alſo the way and circumſtances thereof are to be ſtudied and pondered for our uſe; Therefore here and elſewhere are theſe ſo narrowly marked: And in particular, we may remark here, 1. That he roſe without obſervation and witneſſes; for, albeit ſeveral felt that earth-quake, and the watch and the women ſaw that Angel which deſcended at his Reſurrection, Mat. 28.2, 3, 4, 5. yet it appears not that any of the watch ſaw him riſe, and thoſe women who came firſt, finde the ſepulchre empty; nor afterward did he appear openly to all, whereby he might have prevented that report which was ſpread abroad, Mat. 28.11, 12, 13, 14, 15. but only to his diſciples and brethren, 1 Cor. 15.5, 6, 7. And did leave this truth to be beleeved from the Word, holding out theſe evidences and apparitions, 1 Cor. 15.4. hereby teaching, That however Chriſt did undeniably witneſſe the truth of his glory and exaltation, yet he will rather have it the object of our faith then of our ſenſe, while we are within time. 2. That he roſe on the third day, and that very early, having lien only one whole day and night, (which was their Sabbath) and but a part of the firſt day, which was their preparation; and now on the third, being the firſt day of the week early, when it was yet dark he riſeth again. Hereby not only did he fulfil the type of Jonah, Mat 12.40. but did alſo prove both that he was really dead, and yet that he felt no corruption (according to the Scriptures, Pſ. 16.10. with Act. 2.31. and 13.35, 36, 37.) having lien ſo ſhort while in the grave: & more particularly, he haſted through his ſufferings to his glory, that he might make way for, and give a pledge of our ſpeedy outgates, as we need them, Hoſ. 6.2. 3. That he roſe on the firſt day of the week, that he might perfect the work of Redemption, and the new Creation, on the day when the firſt Creation began, and might ſanctifie and ſet apart that day to be the Chriſtian Sabbath, which therefore is called the Lords day, Rev. 1.10. and was the day of ſome of his ſolemn appearings to his diſciples, v. 19. and 26. of this Chapter, and the day obſerved by the Church for ſolemn meetings and worſhip, 1 Cor. 16.1, 2. Acts 20.7. 4. That the firſt evidences of his Reſurrection were more obſcure, and ſuch as at firſt did increaſe their feares and perplexities, or, at moſt, but beget aſtoniſhment; for, all that Mary ſeeth is but the ſtone taken away and the empty ſepulchre, which augments her ſorrow; The p. 393diſciples do not beleeve the womens report, Luke 24.11. and what Peter himſelf ſaw, did produce only wondering at firſt, Luke 24.12. hereby not only did he prepare their weak ſpirits for the full comfort of this mercy, in his clear apparitions, by ſending more dark evidences of it befo… …d; But we may alſo learn from it, how much per…y Saints may have, about their real mercies and comforts, even while they are amongſt their hands ſo long as they are in the dark, and cannot diſcern them.

Verſe 2. Then ſhe runneth and cometh to Simon Peter, and to the other diſciple whom Jeſus loved, and ſaith unto them, They have taken away the Lord out of the ſepulchre, and we know not where they have laid him.

Followeth the evidencing of Chriſts Reſurrection, by the ſame proof of the empty grave, unto Peter and to John, who is here again deſcribed (as frequently before) by his Maſters love to him. The Narration of this manifeſtation may be taken up in foure particulars; The firſt whereof (in this verſe) is the occaſion of their going to ſeek this proof: Namely, that Mary cometh unto them … a report of what ſhe had found, repreſenting the matter in ſuch ſad and diſadvantageous termes, …s her unbelief and diſcouragement could invent. For creating of this purpoſe, Conſider, 1. Albeit all the diſciples were preſent when Mary with the reſt of the women made their report, Luke 24.9, 10. yet it is ſaid here only, that ſhe …an to Peter and John, becauſe they only made any uſe of her report. For the reſt accounted them but idle tales, and beleeved not, Luke 24.11. and albeit neither Peter nor John beleeved as yet (as appeareth from v. 8, 9. with Luke 24.12,) yet they will go and be further informed. Conſider, 2. The greater difficulty here is, How Mary is ſaid to report only that Chriſt was taken out of the grave, and yet it appeareth from, Matth. 28.5, 6, 7. and Luke 24.4, 5, 6, 7, 8. that Angels had told them he was riſen, and it is ſaid expreſly, Luke 24.9, 10. that Mary Magdalene was amongſt theſe who told the Angels tidings: This difficulty may be cleared two wayes. 1 That Mary coming with the firſt to ſee the ſepulchre, Matth. 28.1. and finding it empty, ſhe ran away with the ſad newes, before the Angels told theſe tydings to the reſt, and where it is ſaid, ſhe with the reſt, told theſe things, Luke 24.10. it may be thus expounded, that every one of them told their own part, Mary told of the empty ſepulchre, and the reſt of the women, (who came after her, and before Peter and John ran to the ſepulchre) told that they had ſeen Angels, and what they had heard from them. 2 It may, with as little violence to the text, be cleared thus, That indeed they told the Angels meſſage, Luke 24.22, 23. but ſo as they did not beleeve it, and they told alſo what is here recorded as their own ſenſe of the matter, whatever Angels ſaid to the contrary. Doct. 1. It is a commendable duty of Saints, when they are in any diſtreſſe, eſpecially concerning Chriſt, to repair unto the ſociety of his diſciples, and communicate their caſe with them, whatever be the ſucceſſe; for, whatever was Maries weakneſſe, yet it is commendable that ſhe goeth and acquainteth the diſciples with her ſad caſe. 2. Affection unto Chriſt, will make ſuch as miſſe him, very active in communicating their loſſes, though oft-times ſuch haſte, joyned with unbelief, doth cauſe them promove but little; for, therefore is it marked, that ſhe runneth and cometh to the diſciples, out of her affection, though her unbelief made it be to little purpoſe. 3. Albeit, all who get any tidings concerning Chriſt, are bound to make uſe thereof; and it will be marked as their fault when they do not ſo, yet in ſome reſpect, theſe only may be ſaid to be preſent and ſpoken to, who make uſe of any ſuch tidings; and for others, what is ſpoken, may be ſaid to be in vain to them, Jer. 8.8. For this cauſe it is ſaid here only, that ſhe cometh to Simon Peter, and to the other diſciple whom Jeſus loved, becauſe they made ſome uſe of her newes, as hath been cleared. It is ſaid, Luke 24.24 that certain of them which were with the diſciples, went to the ſepulchre, not that they were ſent, by common conſent, but they went of their own accord. 4. Such as do ſlide in an houre of tentation, ought not to lie ſtill, but recover themſelves by repentance, Jer. 8.4, 5. and being recovered, they ought to return to the ſociety of the Lords people, to keep communion with them, and to run one hazard with them; therefore we finde Simon Peter, who had repented before, returned unto the diſciples again. 5. As back-ſliders ſhould be encouraged to return, conſidering that they have the Churches affection ready to receive them again, and confirme their love toward them, 2 Cor. 2.8. (as here Simon Peter is admitted amongſt them) ſo, the more any have taſted themſelves of the love of Chriſt, they will be the more ready, with tenderneſſe, to welcome back-ſliders, and ſuch as do come in: Therefore it is ſpecially marked, that Simon Peter, and the other diſciple whom Jeſus loved, were together, and afterward they keep together. A man ſo qualified as John, was a fit man to receive and welcome a penitent Peter. And thus alſo Barnabas, the Son of conſolation, did entertain Paul, Act. 9.26, 27, 28. and 11.25, 26. And thus will theſe, who are indeed ſpiritual, deal with ſuch as have fallen, Gal. 6.1. 6. Unbelief, though joyned with affection, may miſtake Gods dealing ſo far, as not only to look upon real mercies as trials, but to point out ſuppoſed trials in the blackeſt colours, (enough to diſcourage a whole meeting of diſciples) and as ſadder then their real afflictions; yea, the more affection there be, unbelief may abuſe it, to render their apprehenſions yet ſadder; for, affectionate Mary repreſents this great mercy of Chriſts Reſurrection, as ſadder then the death and burial of Chriſt; for then, though he was dead and buried, yet ſhe knew where to finde him, to tender her reſpects to his dead body; but now, ſaith ſhe, They (either ſome friends out of their reſpects, or his foes, or ſome others. See v. 15.) have taken away the Lord out of the ſepulchre, and we (I, nor any of the women who were with me) know not where they have laid him. 7. It is ſad to affectionate ſoules, when Chriſt is away from them, but much ſadder, when they know not where to ſeek or finde him; and this doth uſually follow on the other; for, both theſe concurred in Maries trial, in this particular way of finding Chriſt here: They have taken away the Lord, &c. and we know p. 392duplicate page p. 393duplicate page p. 394not where they have laid him. And this alſo is the lot of deſerted ſoules, Job 23.3, 8, 9. Cant. 3.1, 2, 3. and 5.6, 8. which may teach them who enjoy Chriſt to entertain him well, leſt they not only want him, but involve themſelves in a perplexed labyrinth. And may point out their tolerable condition unto them, who though they want, yet they know what to do, and how to come ſpeed. 8. Such is the power of unbelief and tentation, that even real encouragements will beget and feed diſcouragement and fear; for, the empty grave, which ſhould have comforted her, occaſions all this miſtake and ſorrow; They have taken away the Lord out of the ſepulchre. 9 Unbelief alſo is ſo powerful, and Gods wonderful actings do oft-times ſo overcome our weak faith, that even an Angel from heaven will not prevail to perſwade us of them, till the Lord come; for, albeit (as hath been cleared) Angels had told her, and the reſt, of Chriſts Reſurrection, yet ſhe inſiſts on this as her real thought of the buſineſſe, They have taken away the Lord, &c. A lie is far more eaſily beleeved then truth, in an houre of tentation; and ſhe credits her own heart and ſenſe better then an Angels teſtiſtimony. 10. Whoever look upon Gods dealing, and the paſſages they meet with, without the Word, they will readily miſtake, and feed their own tentations; for, whereas the Angels had remitted them to Chriſts doctrine, to clear this paſſage, Luke 24.6, 7. the looks only to the empty grave, and judgeth according to her ſenſe: They have taken away the Lord out of the ſepulchre. 11. In all this regrate, ſhe calls him the Lord, a title proper to him in a peculiar ſenſe, and which ſhe uttered in another ſenſe here; then when ſhe gave that title to him, when ſhe ſuppoſed him to be the Gardiner, v. 15. It doth not only point out her great reſpect to him, when dead and gone, as ſhe ſuppoſed; and that indeed he was the Lord ſtill, even when dead, as ſhe ſuppoſeth him now to be. But further, this title, as it is proper to him in a peculiar ſenſe, (and ſhe intends it ſo) doth contain a refutation of all her miſtakes; for, his being the Lord, and that even when dead in her account, doth evince that he was not to be detained a priſoner by death, but was now riſen, the time prefixed by him, for his continuance in the grave, being expired; And ſo it may teach, 1. Even in the greateſt fits of Saints unbelief, a right diſcerner may yet reade ſome faith; as may be gathered to be in Mary from this compellation. So in the Churches complaint, Iſa. 49.14. my Lord, is not only the language of affection, regrating that ſuch a one had forgotten her, but the language of faith alſo, cleaving to an intereſt in him, though ſhe diſcern it not, being over-powred with ſenſe, which ſaith he had forgotten her. 2. What Saints do ſometime beleeve in the midſt of their tentations, if it were enlarged as it ought, would refute all their unbelief; for, as her acknowledging him the Lord, doth refute her preſent diffidence and miſtake; ſo when Saints beleeve an intereſt in God, and that he is theirs, when yet they are plunged in perplexities about many particulars; His being their God is ſufficient to give them comfortable ground of hope in all theſe.

Verſe 3. Peter therefore went forth, and that other diſciple, and came to the ſepulchre.

4. So they ran both together, and the other diſciple did out-run Peter, and came firſt to the ſepulchre.

The ſecond particular in this Narration, is, the uſe which Peter and John make of this information, and that they went to the ſepulchre to ſee. Which being generally propounded, v 3. is more particularly ſpoken of, v. 4. that they both ran toward the ſepulchre, and that John being more young and vigorous then Peter, did out-ſtrip him in running. Whence learn, 1. When Saints finde any intimation that Chriſt is a miſſing, they ſhould take with the alarme, and it is their duty to be ſtir themſelves to ſeek a good account of that diſpenſation; for, albeit there was much unbelief here, yet it was commendable, that when they heard the newes, they went forth, and came to the ſepulchre, to ſee what newes they could get. 2. Such as have freſh ſenſe of their own frailty, and of Chriſts love, will be moſt active to enquire after an abſent and miſſed Chriſt; for, it is Peter new recovered, and that other diſciple, who went forth, &c. 3. Such as have fallen foully, ought not only to recover by repentance, and joyne themſelves with the ſociety of Saints; but they ought to evidence their recovery, by their activity, and being with the firſt in teſtimonies of affection; for, ſo appeareth in Peter, who now being recovered, is with the firſt of the diſciples, who go to ſearch after Chriſt. And it may be that therefore Peter only is named in this undertaking, Luke 24.12. becauſe the fallen mans diligence and recovery was ſpecially remarkable. 4. Diligence is required, and is a commendable teſtimony of affection, in diſciples enquiry, and making ſearch after Chriſt; for, they ran both together. 5. Albeit affection will put beleevers to all the diligence they can, yet every one is not to be tried by anothers meaſure of expreſſing his affection; for, one may be as affectionate as another, who yet may be retarded, and come ſhort in expreſſion of what that other attaineth unto; for, ſo appeareth in Peter and John, they ran both together, but the other diſciple did out-run Peter, and came firſt to the ſepulchre: John being young, and of a nimble body, did out-run Peter, who yet loved Chriſt as well as he, and was running as faſt as he could. And thus alſo may many be borne down in their activity in reſpect of others, by reaſon of their infirmity of body, tentations of minde, or other infirmities, whoſe affections, notwithſtanding, are as fervent toward Chriſt.

Verſe 5. And he ſtooping down, and looking in, ſaw the linnen cloathes lying, yet went he not in.

6. Then cometh Simon Peter following him, and went into the ſepulchre, and ſeeth the linnen cloathes lie.

p. 3957. And the napkin that was about his head, not lying with the linnen clothes, but wrapped together in a place by it ſelf.

8. Then went in alſo that other diſciple which came firſt to the ſepulchre, and, he ſaw and beleeved.

9. For as yet they knew not the Scripture, that he muſt riſe again from the dead.

The third particular in this Narration is, their ſucceſſe and obſervation when they came to the ſepulchre, v. 5.6, 7, 8. — with the effect it had upon John, v 8. and his remark and account thereupon, v. 9. In general, it is ſuppoſed here, that they found the ſepulchre empty, and Chriſt not in it. But more particularly, John records their progreſſe and particular obſervations there: and namely, That he coming firſt, contented himſelf to look in and ſee the linnen cloaths lying, wherein they had wound Chriſts body, but went not in, as contenting himſelf with the ſight, or poſſibly, being afraid to enter, becauſe he had heard that Angels were there, v. 5. That Peter coming after, went into the grave, and obſerved more diſtinctly the order how theſe linnens lay, v. 6, 7. and, that he following Peters example, went alſo in, and ſaw and obſerved the ſame more diſtinctly alſo, v. 8. — Unto this John ſubjoynes an account of the effect this ſight had upon him, that it perſwaded him to beleeve, v.—8. which he amplifieth from an acknowledgement of their common evil of not taking up and beleeving the Scriptures, which ſpake of the Reſurrection of Chriſt. Concerning this beleeving of John, and his acknowledgement thereupon, of their ignorance and unbelief of the Scriptures. Conſider, 1. Albeit by ſome it be conceived that he beleeved no more then what the women had told, that Chriſts body was taken away, and that becauſe they knew not the Scriptures as yet, therefore he could beleeve no more; and albeit ſo much only be recorded as the general account of their diligence, when they returned from the grave, or, at leaſt the hearers underſtood it ſo, Luke 24.24. yet this being recorded particularly of John, it ſeems more probable, that upon this ſight he did beleeve his Reſurrection, and that it was true which the Angels had ſaid to the women, though it was but in ſome weak meaſure, and it may be he was as eaſily ſhaken again. Nor is it needful to debate, whether their not believing upon Maries report that ſhe had ſeen Chriſt, Mark 16 9.10, 11. (which was after this, as appeareth, v. 18.) was true only of the body of them, John being excepted, or whether he ſtaggered again. Only this is beyond all contraverſie, that both Peter and Mary, (who went alſo with them, as appeares, v. 11) did beleeve ſo much as that his body was taken away: and therefore it needed not be remarked as any thing ſingular in him, that he beleeved ſo much. And withal, this interpretation helps us to put a difference among all theſe three who were now at the ſepulchre; Mary ſhe believes no more then ſhe did, and therefore ſtayeth ſtill about the grave, till ſhe got a ſight of Chriſt to comfort her, v. 11, 12, &c. Peter, though it ſeems he goeth a further length; yet he doth not beleeve, but only wondereth, and is aſtoniſhed at theſe things, Luke 24.12. and gets a ſight of Chriſt before the reſt of the diſciples, to clear and confirme him, Luke 24.34. 1 Cor. 15.5. But John doth here beleeve, and therefore needs no ſuch particular confirmation, till afterward that he getteth it with the reſt. Conſider, 2. This amplification and reaſon ſubjoined, v. 9. albeit, being applied generally to all, or the moſt part of them who were there, (as it is generally expreſſed) it is true, they did not beleeve his Reſurrection, but only that he was taken away, or did wonder and were confounded with what they ſaw, and that becauſe they did not, even then, conſider nor beleeve the Scriptures. But applying it particularly to John, it holds thus true of him, that he did believe only when he ſaw, and not before, becauſe he had not heeded nor believed the Scripture, ſpeaking of Chriſts Reſurrection, till he ſaw this accompliſhment. Whereas had he beleeved the Scripture, he might have been aſſured of this before he ſaw theſe things. And ſo John, when he gets faith, acknowledgeth his fault, recording it in this Narration, and acknowledgeth it was a common fault among them. Doct. 1. There were ſuch clear evidences to be ſeen about Chriſts grave, as made it apparent that he was indeed riſen from the dead, and was not conveighed away, neither by friends nor foes, nor any other for their own ends; for, the lying of the linnen cloathes, ob…ved by both of them, did clearly witneſſe this. Beſide, that it would have been a terrour to have handled a naked dead man; what could be the end of any party to carry away his body, and leave theſe? It is not to be ſuppoſed that any friends, (could they have had acceſſe to him through the guards) would have ſo handled his bleſſed body, as to carry it away naked; nor could it have agreed with their deſigne, to carry him away by ſtealth, to take leiſure to ſtrip him. And as for his foes, or others, it is to be ſuppoſed they would rather have had the fine linnen and the ſpices then his body; and ſo would never have left theſe behind, when they carried it away; yea, the orderly lying of the linnens, and that not ſo much as a napkin was away, but orderly wrapped and laid up, (as is remarked by Peter, v. 7.) doth evidence that this was not done in haſte nor confuſion. 2. That Chriſt riſing from the dead, left his grave-cloathes behinde him, (which yet were all the cloathes he had, the ſouldiers having parted his garments) whereas Lazarus came out with his grave-cloathes, John 11.44. It may ſerve to teach us, not only what he hath purchaſed to us by his death and Reſurrection, even a reſtitution to that bleſſed eſtate through him wherein Adam was in innocency, (when he needed no garments) though the compleat enjoyment thereof be ſuſpended till eternity, wherein we ſhall be perfected, and ſhall not only need nothing to cover our outward nakedneſſe, but ſhall leave that infirmity and corruption, which accompanieth us to the grave, behinde us, as he left his grave-cloathes. But further, it teacheth, That Chriſt roſe again not to live any more in this world, nor to die any more, but to live and reign for ever: and therefore he left his grave-cloathes, whereas with Lazarus it was otherwiſe, he being to live in the world for a ſpace, and then to die again. 3. A little ſtand in any good courſe p. 396may put a man behinde even thoſe who otherwiſe were behinde him; for, John out-ran Peter in coming to the grave, v. 4. and yet ſtanding a little at the grave, Peter, who was behinde, doth get before him, and gets a more diſtinct ſight. 4. A ſincere and conſtant follower of his duty, though ſlow, may at laſt attain to caſt a copy to theſe who are more forward; for, Peter, though ſlow, yet holding on, attains to caſt John a copy who came before him. 5. A ſincerely forward man is ſo humble, as to be content to learn a leſſon, even from one who hath ſometime fallen foully, and who even now was behinde him; for, John learns this leſſon from Peters example, and went in alſo and ſaw. 6. The Lords way of working with his own is divers, and he may gift faith to one of his own, when yet another, having the ſame means, is left under the power of unbelief for a time; for, he ſaw, and beleeved, which Peter and Mary as yet did not. 7. Faith is ſo far above the reach of nature, that it is hard to endure, even Saints, to beleeve, when they want ſatisfaction to their ſenſe; for, he ſaw and beleeved, and not till he ſaw. 8. It is our great fault, and the fruit of much ignorance, peeviſhneſſe, and averſeneſſe from the way of faith, that plain Scriptures, which might comfort us, lye beſide us unobſerved, or not beleeved and truſted; for, ſo much doth Johns acknowledgement import, when he ſaw and beleeved, and ſo got inſight in, and gave credit to the Scriptures, he acknowledgeth that as yet, or before this, he had not known the Scripture; Not that he could be ſimply ignorant, of what Chriſt had ſo often told, and the Angel had even now ſent them word of by the woman, but that he had not heeded, or pondered and beleeved it. 9. When the Lord condeſcends to give us ſenſible ſatisfaction, for the help of our faith, it is our duty not to reſt upon ſuch a way, and alwaies to ſuſpend our beleeving, till we get the like again; But we ought rather to look on it as a reproofe for our not ſtudying or heeding, and not beleeving naked truth, and accordingly ſhould humhle our ſelves, and acknowledge our fault: Therefore John, getting this ſight, acknowledgeth his fault, that he did not before beleeve, for as yet they knew not the Scripture, that he muſt riſe again from the dead. They did not heed and ponder theſe things which were revealed in the Word, ſo as to feed upon them by faith. 10. Any evil, and particularly, the evil of ignorance or not believing the Scripture, is the more odious and grievous to a godly man, the more it be common and frequent; Therefore doth John bring out this reaſon and acknowledgement in general, they knew not the Scripture, not ſo much to give reaſon why the other two beleeved not as yet, far leſſe to extenuate the matter, but to aggravate this fault which he found in himſelf, when he perceiveth it ſo common, and ſo ſad fruits of it yet in the reſt. 11. The children of God may be much in the dark, and much over-powered with unbelief, by reaſon of their ignorance and in an houre of tentation, who yet are not to be caſt off, nor is it to be deſpaired but they will recover themſelves; Therefore John only ſaith, as yet they knew not the Scripture, which yet afterward they did, and it ſeemes he himſelf now attained to know it in part.

Verſe 10. Then the diſciples went away again unto their own home.

The laſt particular in this Narration is, the return of theſe two diſciples after their ſight and obſervation. It is not here determined whether they returned together, or rather (as may be gathered from Luke 24.12.) each of them there alone, and that Peter got a ſight of Chriſt by the way, Luke 24.34. This is certain, that (partly, through fear leſt they might be ſurprized by any who ſhould be ſtirring thereabout, and partly, through irreſolution what to do next) they return to their own home, not to the places of their abode and habitation, (for they ſtay yet at Jeruſalem, as is recorded, v 19. and elſewhere,) but to the reſt of the company from whence they came. Whence learn, 1. It may be the lot of Chriſts diſciples at ſome times, to run much hazard in their enquiries after Chriſt, which ſhould teach us to eſteem highly of liberty and freedome; for, therefore is it marked here, that the diſciples went away again, as not daring to ſtay about the grave. 2. When diſciples have got ſome clearing in dark caſes, they may yet be kept under great irreſolutioo and incertainty, by reaſon of their ignorance, and for their trial and exerciſe, till Chriſt do clear and confirme them yet more: As here, John beleeving in ſome meaſure upon what he ſaw, and Peter wondring in himſelf, they know not what to do next, but went away again to their own home.

Verſe 11. But Mary ſtood without at the ſepulchre, weeping, and as ſhe wept, ſhe ſtooped down, and looked into the ſepulchre.

Followeth to v. 19. Chriſts evidencing of the truth of his Reſurrection, by his appearing unto Mary, who was the firſt that got a ſight of him, as appeareth from Mark 16.9. This Narration may be taken up in ſix particulars. The firſt whereof (in this verſe) is her carriage and exerciſe about the ſepulchre; and that after the diſciples were gone, ſhe continued there weeping and looking into it. Whence learn, 1. Albeit there are, oft-times, many errours in the way of affectionate Saints, yet thoſe whom Chriſt is to manifeſt himſelf moſt and firſt unto, are ſuch as cannot want him, but muſt inceſſantly wait on till they get him; for, in oppoſition to the diſciples practice, v 10. it is ſubjoyned, But Mary ſtood without at the ſepulchre. Not only might ſhe ſtay there with leſſe hazard then the men; but when their irreſolution and fear ſent them away, her affection (though over-powered with more unbelief then any of them had) keeps her ſtill waiting on, and ſo, though her failings were many, ſhe gets the firſt ſight of Chriſt. 2. Albeit affectionate Saints may have much cauſeleſſe ſorrow about Chriſt; yet want, (whether real, or apprehended only, which yet is real to the apprehender) ſhould be evidenced by ſome expreſſions of affection, witneſſing their reſpect to what they want: for, it was in it ſelfe commendable, that ſhe ſtood weeping, p. 397for a ſuppoſed dead and loſt Chriſt, though it was her miſtake to think ſo. 3. There may be much affection expreſſed toward Chriſt and a ſight of him, when yet we look the wrong way to finde him; for, as ſhe wept, ſhe ſtooped down, and looked into the ſepulchre, not only to feed her eyes and ſorrow with the ſight of the empty ſepulchre, but alſo to try if, poſſibly, he might be found there, though it was found empty before, and it may be ſome ſtir made by the two Angels (of whom v 12.) drew her to look what ſhe might yet finde there: However, as it was commendable that her exceſſive ſorrow did not drive her from the uſe of ſuch means as ſhe thought moſt probable; So it is certain ſhe ſought him where he was not to be found.

Verſe 12. And ſeeth two Angels in white ſitting, the one at the head, and the other at the feet, where the body of Jeſus had layen:

13. And they ſay unto her, woman why weepeſt thou? She ſaith unto them, Becauſe they have taken away my Lord, and I know not where they have laid him.

The ſecond particular in this Narration, is, her ſeeing of two Angels in the ſepulchre, and their conference with her. Theſe appearing in ſplendent white rayment, do queſtion her concerning the cauſe of her ſorrow, and ſhe returns an account of her caſe in the ſame terms, as ſhe had done to the diſciples, v. 2. Whence learn, 1. Such is the Lords reſpect toward affectionate mourners after Chriſt, as they ſhall not want needful comfort, albeit Angels ſhould be ſent with the meſſage; for, diſtreſſed Mary ſeeth two Angels, ſent with an uſeful meſſage to her. 2. Their appearing in white ſerved to point out their ſpotleſſe purity who are Gods conſtant attenders, and to hold out what they ſhould aime at, who look to dwell with God for ever, Heb. 12, 14. and what in end they will be, Rev. 7.13. 3. Their poſture, ſitting, the one at the head, and the other at the feet, where the body of Jeſus had layen, ſerved not only to confirme that he was not taken away, but had indeed riſen, ſeeing they appear in and at his grave, and ſo he could not be ſtill dead whom they ſerve: But further, it pointed out, That it is through Chriſt alone, and by vertue of his death and ſufferings, that God is reconciled to ſinners, and they have acceſſe unto him upon a Mercy-ſeat: for, therefore do they fit at the head and feet, where the body of Jeſus had layen, as the Cherubims, ſate upon either end of the Mercy-ſeat, to evidence what his death and burial had procured unto ſinners. 4. The caſe of ſuch as are indeed ſeeking Chriſt, is ſo ſweet and ſure, that their heartleſſe and dejected ſorrow is cauſeleſſe (even themſelves, when they are in their right wits, being Judges) and worthy of reprehenſion and challenge; Therefore are they ſent with this commiſſion unto her, Woman why weepeſt thou? which is a ſpeech full of comfort, intimating that ſhe had no cauſe to weep, yet ſeaſoned with a reproofe that ſhe ſhould weep ſo heartleſſely; and her ſelfe is put to judge (when ſhe is in a right frame) of the truth and juſtneſſe of this challenge. And indeed, it is but our low ſtature who cannot ſee a far off, which is the great cauſe of our anxiety; whereas their queſtion imports, that were ſhe elevate as they were, to ſee the truth of the matter, ſhe would not be diffidently anxious. 5. The want of Chriſt is matter of ſorrow indeed to a lover of him. The ſorrow and joy of an affectionate Saint are chiefly taken up about the enjoying or wanting of Chriſt; and when he is away (either really, or to their ſenſe) they will not eaſily be convinced of any exceſſe in ſorrow and anxiety: for, ſhe juſtifieth her challenged weeping from this, Becauſe they have taken away my Lord, as pleading that ſhe could not ſorrow enough, or too much, becauſe of this. 6. Unbelief and miſtakes, once taking place in an affectionate heart, are not eaſily rooted out; and do prove real obſtructions, hindring the minde from adverting to any thing which might cure them: for, albeit, ſince ſhe firſt vented this her miſtake to Peter and John, v. 2. ſhe had met with much which might have cleared her, (as her repeated ſight of the empty grave with Peter and John, and her ſight of Angels there, and her reproofe from them,) Yet ſhe heeds none of theſe, but perſiſts in her apprehenſion, They have taken away my Lord, and I know not where they have laid him. 7. Whatever be the m…ſtakes of Saints concerning Chriſt, through ignorance and unbeliefe; yet it is a bleſſed ſenſe of abſence of Chriſt, and of the continuance thereof, when it cauſes affection toward him to grow: As here it doth in Mary; Before he was the Lord, now, my Lord.

Ver. 14. And when ſhe had thus ſaid, ſhe turned her ſelfe back, and ſaw Jeſus ſtanding, and knew not that it was Jeſus.

15. Jeſus ſaith unto her, Woman, why weepest thou? whom ſeekest thou? She ſuppoſing him to be the Gardiner, ſaith unto him, Sir, if thou have borne him hence, tell me where thou haſt laid him, and I will take him away.

The third particular in this narration, is, Maries meeting with Chriſt, and conferring with him, before ſhe knew him: She turning about from the Angels, ſeeth Chriſt, but knew him not, v. 24. and he enquiring concerning her ſorrow, and whom ſhe was ſeeking after: She, ſuppoſing him to be the gardner, makes offer, that if he had removed his body, and would ſhew her where he had laid it, ſhe would carry him away, not to trouble him any more, v. 15. Whence learn, 1. No company will ſatisfie nor refreſh ſuch as love and are ſeeking Chriſt, when they finde not him, nor ſatisfactory news concerning him, among them: Therefore, albeit Mary enjoy the company of Angels, yet ſince ſhe ſaw not Chriſt there, and what they ſaid (whatever it was in it ſelfe, yet) did not ſatisfie her, therefore, when ſhe had thus ſaid, ſhe turned her ſelfe back. It is not needful to determine, whether ſhe did this of her own proper motion, or whether ſome noiſe of one behind her, or ſome motion of the Angels upon Chriſts appearing, occaſioned it; But this is certain, that not finding ſatisfaction p. 398there, ſhe ſtayes not with them, but takes hold of all other occaſions of finding him. See Cant. 3.3, 4. 2. When means do not afford preſent ſatisfaction to ſeekers of Chriſt, it is not becauſe they ſhall not be ſatisfied; but becauſe Chriſt will be more immediatly (though never without the uſe, or in the neglect of means) ſoon in comforting them; for, therefore is it, that Angels did not ſatisfie her to her ſenſe, becauſe Chriſt himſelfe was to give her ſatisfaction; and Chriſt ſtops their further conference, by his appearing and cauſing her turn back, as delighting to comfort her himſelfe. 3. Chriſt is not ſo far oft as readily affectionate Saints do apprehend; but is neere at hand to manifeſt himſelfe and be found, when their hopes are loweſt, and all probable means do faile; for, now when ſhe knoweth not where they have laid Chriſt, and no mean had yet given her the comfort ſhe deſired, Chriſt is yet at her hand, ſhe turned her ſelfe back, and ſaw Jeſus ſtanding, and not dead, as ſhe ſuppoſed. 4. Chriſt is ſo condeſcending to his affectionate people, as when they faile exceedingly in their way of ſeeking him, yet he will ſeek them in their way, and will give them, not what they deſire, but, what they need: for, albeit ſhe fail in ſeeking a dead Chriſt, at or in his grave, yet, conſidering her affection and need, he cometh unto her, ſhe ſaw Jeſus ſtanding. 5. Chriſt may be very preſent and neer unto his people, when yet he is not diſcerned, by reaſon of their weakneſſe and ſhort-coming in expectation; for, ſhe ſaw Jeſus ſtanding, and knew not that it was Jeſus, not becauſe he took on a ſtrange ſhape, but becauſe ſhe was not only withheld, for a time, from knowing him as Luke 24.16, 31. but her weakneſſe and not expecting a living Chriſt, made her not to diſcern him. 6. When Chriſt appeareth, even to give ſenſible ſatisfaction to his own, he will own and approve what any ſent from him have ſaid in his name, as ſufficient to encourage them, and as a ground of reproofe that they made not uſe thereof accordingly; Therefore, doth he at firſt ſpeak the ſame thing in ſubſtance which the Angels had ſaid, woman why weepeſt thou, &c? that when ſhe came to know him ſhe might conſider, that, that meſſage had been ſent by him for her encouragement, and that there was more in it then ſhe ſaw. 7. Chriſt may, for a time, ſeem to carry himſelf ſtrangely, even toward thoſe whom he loveth dearly; That ſo he may bring out more of their affection, and more of their weakneſſe alſo, both which are uſeful for them; Therefore, doth he, at firſt ſpeak like a ſtranger. woman why weepeſt thou? whom ſeekeſt thou? which though it import much, yet it is not ſo homely nor ſo clear, as he ſpeaks afterward. 8. Whatever be Saints apprehenſions concerning Chriſt, or their enjoying of him; yet he is in ſuch a caſe, and their condition ſo good, as may juſtly condemne all exceſſive ſorrow; for, ſo much doth this queſtion and challenge, why weepeſt thou? import, That however ſhe mourned for him as dead, and for her own want of him; yet he was alive and near her, and therefore ſhe had no cauſe ſo to weep. 9. People ought to take good heed how they ſet and employ their precious affections, and upon what, and for what, they pour them out liberally; for, ſo much alſo do theſe queſtions, why weepeſt thou? whom ſeekeſt thou? import; that ſhe ſhould look whom ſhe ſought ſo affectionatly; And we all ought to examine whether our affections be let out upon things, according as they are of worth in themſelves. 10. As Saints conſidering whom they ſeek, when they are ſeeking Chriſt, may help to beget affection in the purſute; ſo alſo it may hinder affection from being heartleſſe and dejected in making enquirie; for, ſo mmch further do theſe queſtions import, that however her ſeeking Chriſt might kindle her affection toward ſo deſireable an object; her very ſeeking of him portended ſo much, as might drive away all exceſſive or deſperate ſorrow. 11. As our own falſe and weak conceptions breed our miſtakes of Chriſt, (for, ſhe ſuppoſed him to be gardner, becauſe ſhe thought none other could be there ſo early;) So our miſtakes of him do lead us to emprove opportunities of his preſence but very poorly; for, this miſtake cauſeth the force and importance of his queſtions ſink nothing in her mind, and draweth out ſo poor and diffident (though affectionate) an anſwer. 12. Love to Chriſt will make us ſtoop low, even to the meaneſt, if thereby we may get a fight of him, or be furthered to do him ſervice; Therefore doth ſhe, with ſo much reſpect, petition the ſuppoſed gardner in this matter, Sir, ſaith he, if thou haſt bourn him hence, &c. 13. Love to Chriſt will ſet him ſo high in Saints eſteem, as they will think he ſhould be ſo alſo in every bodies eyes; Therefore, ſaith ſhe only, if thou haſt born him hence, not naming him: and this ſhe did, not only, becauſe ſhe might ſuppoſe he had heard what paſt betwixt the Angels and her, or might know whom ſhe meant, if he had removed his body; But becauſe Chriſt was the only One in her minde, therefore ſhe thinks every one ſhould know and eſteem of him. Thus alſo doth the ſpouſe deſigne him to others Him whom my ſoul loveth, Cant. 3.3. 14. Unbelief and miſtakes are ſo prevalent with Saints, in the hour of their tentation, that they are not ſoon removed, and they will ſooner apprehend any thing, then the truth concerning Chriſt; for, after all her doubts concerning the empty grave, and the taking away of Chriſt, v. 2. ſhe now ſuppoſeth it might have been done by the gardner, if thou haſt borne him hence, not to bury him in a more ſitting place, but as troubling the garden; and that albeit Joſeph had allowed him the grave. And ſo ſhe ſuppoſeth him to be dead ſtill. 15. Affection toward Chriſt will not ſtand to conſult with ability, but with it ſelfe and its deſires, and accordingly, will undertake and endeavour to do him ſervice, though never ſo far above its ſtrength; Therefore doth a weak woman all alone, offer to bear away the body of Chriſt, to ſee it more conveniently buried, Tell me where thou haſt laid him, and I will take him away.

Ver. 16. Jeſus ſaith unto her, Mary, She turned her ſelfe, and ſaith unto him, Rabboni, which is to ſay, Maſter.

The fourth particular in this Narration, is, Chriſts making himſelfe known to Mary, which he doth with a word, to her ſatisfaction. Whence learn, 1. Such is the power of miſtake, that Saints may turn their back even upon a preſent Chriſt, while he is not diſcerned, as expecting no ſatisfaction nor comfort from him; and Saints may be brought very low, in their diſappointments p. 399on all hands, who yet will get ſatisfaction: for, that ſhe turned her ſelfe, when he ſpake again to her, it imports ſhe was looking away, even from him, toward the grave, as formerly ſhe had turned from the Angels, v. 14. 2. Love in Chriſt cannot long conceal it ſelfe, nor him, from affectionate needy Saints, but will come over, even their failings to afford them comfort; for, notwithſtanding her failings, in her miſtakes of his preſence, and concerning his reſurrection, he ſpeedily makes himſelfe known. 3. A little thing, yea, even one word, when Chriſt bleſſeth it, will bring comfort to needy ſouls, and will open their eyes, and cure their diſtempers for, Jeſus, but ſaith unto her, Mary: and ſhe turneth her ſelfe, &c. as one now ſatisfied. 4. Chriſt hath a particular knowledge of his own, and there is a mutual knowledge betwixt Chriſt and his ſheep, that they (when their ſenſes are exerciſed,) will diſcerne and know his voice, when he ſpeaketh but a little, and that after they have miſtaken him before in their diſtempers; for, he ſaith unto her, Mary, as knowing her particularly, and though ſhe heard him ſpeak before and knew him not, yet now this word brings her to know him, and diſcern his voyce. 5. As a ſight, and the diſcerning, of Chriſt is very raviſhing to ſuch as love him; (for, ſo much is imported that ſhe can ſay no more, but Rabboni) So when ever he appears to his own, they will evidence their reſpect to him, as to a Maſter and Teacher, who muſt guide and inſtruct them; Therefore doth ſhe make uſe of this warm compellation, Rabboni, which is to ſay Maſter, as evidencing how ſad it was to her to be left Maſterleſſe, and how ſweet it was to get a Maſter and Teacher again.

Ver. 17. Jeſus ſaith unto her, touch me not; for I am not yet aſcended to my Father, but go to my brethren, and ſay unto them, I aſcend to my Father, and your Father, and to my God, and your God.

The fifth particular in this Narration, is, Chriſts direction and commiſſion to Mary, now when ſhe knoweth him. It doth appear that ſhe was about to touch and embrace Chriſt, but he prohibits her, and ſends her with a commiſſion to acquaint his diſciples with his begun exaltation; and that having now riſen from the dead, he was to aſcend unto the Father, for their comfort, and the further clearing of their intereſt in God through him. As for this prohibition to touch him; The reaſon ſubjoyned, and the matter given her in commiſſion to the diſciples concerning his aſcenſion, may ſeem to import a reproofe of her carnal diſpoſition, who doated on his bodily preſence, and delighted to be touching him; and to teach her, that (now he being riſen from the dead) he would not be tryſted with, nor enjoyed in a carnal corporal manner, as formerly, but ſhe is to expect and wait till his aſcenſion, and then ſhe and the reſt might tryſt with him and touch him, not bodily, but ſpiritually and by faith. And it is indeed true, That even the moſt affectionate Saints may be exceeding carnal in their way of, and deſires after, enjoying of Chriſt, and, That, Chriſt being now exalted, it requires much ſpiritual converſe with him, and that we do not expect a carnal or bodily preſence: It being the woful fruit of carnal diſpoſitions, that becauſe men cannot aſcend up to Chriſt by faith, therefore they fancy a carnal and bodily preſence of Chriſt on earth with them. Yet I take not this as the only, nor chief ſcope of this ſpeech; for, however, after Chriſts aſcenſion, it is the groſſe miſtake of men to fancy or doat upon his bodily preſence (as that interpretation beareth well, agreeably to the Scriptures.) And it was Maries fault, if ſhe looked on this as the higheſt degree of his exaltation, and did not expect that he was to aſcend into heaven, but to ſtay among them, as formerly: Yet we finde that many were admitted to touch him, in expreſſion of their affection, and for confirmation of their own faith, Matth. 28.9. and Chriſt invites them to it, Luke 24 39. And Thomas is reprehended, not ſimply for deſiring of this, but, becauſe he would not otherwiſe beleeve. Therefore I take up Chriſts ſcope to be, as in part, to put her in minde that he was to aſcend, and therefore ſhe was not to feed her ſelfe with any expectation of his bodily preſence to be continued with them, as formerly; So chiefly to excite her to make haſt with the good news to his diſciples, ſeeing there was yet time enough before his aſcenſion, wherein ſhe might converſe with him and touch him, ſo far as was needful for the confirmation of her faith. Doctrine, 1. Seldome do affectionate ſouls met with Chriſt, but they fall into ſome miſcarriage, and do need caution or reproofe; for, Mary needs this prohibition, Touch me not, being ready to miſcarry through her carnal diſpoſition running in affections channel, or through ſelfiſhneſſe, and forgetting the needy diſciples. 2. Whatever Chriſt with-hold from any of his, in their doing ſervice to him, he knows how to make it up, in ſo far as is for their good; for, ſo much doth this reaſon import, for I am not yet aſcended to my Father, and therefore Mary may get time enough, after this ſervice is over, to ſatisfie her ſelfe with touching of him. 3. It is the will of Chriſt, that ſuch as have any good news of Chriſt, do publiſh it in their ſtation, to the edification of others, eſpecially of theſe who are in diſtreſſe and ſorrow; And that they do not ſelfiſhly pleaſe themſelves only; for, ſaith he, touch me not, which might ſatisfie thy ſelfe; but go to my brethren, &c. who are in deep ſorrow, and know not ſo much as thou doſt. 4. Whatever we may think of our conditions, yet in Chriſts account, it is more acceptable to be about ſervice for Chriſt, and doing good to others in our ſtation and generation, then to be enjoying and reaping our own particular content and ſatisfaction; for, Chriſt propounds it as better to Mary to be the meſſenger of theſe good news, then to ſtay with him ſatisfying her own ſenſes. 5. Chriſts glory and exaltation doth not diminiſh his affections toward his people, but rather the expreſſions thereof are enlarged: Therefore, after his reſurrection, his thoughts run earneſtly upon the ſorrow of the diſciples, to have it eaſed, and that under the name of Brethren (go unto my brethren, and ſay unto them, &c.) whereas before, ſervants, little children, and friends, were their uſual deſignations. Yea, Peter, the fallen man, is not forgotten by name, Mark 16.7. 6. Chriſts moſt ſatisfactory manifeſtations within time, are not fitted to our carnal deſires and diſpoſitions, but are uſefully ſeaſoned with ſuch a degree of diſtance, as may diſappoint theſe, and p. 400teach us to be more ſpiritual, and may train us on to long after the full enjoyment of him in heaven; Therefore doth Chriſt, both in his ſpeech to Mary, and in his commiſſion to the diſciples, put them in minde of his aſcending to the Father, that their carnal hearts might not look on his reſurrection as the higheſt pitch of his glory, and ſo dream that there was no more to do, but enjoy him as formerly; But that they might be prepared ſhortly to want his bodily preſence, that ſo they may ſeek to enjoy him by faith. 7. Chriſt doth very far exceed the weak deſires of his people, in affording them ground of comfort; for, whereas ſhe and the diſciples would even now have been content of a dead Chriſt, much more of a Chriſt living and riſen again, Chriſt allowes them greater newes of a Chriſt glorified in heaven, I aſcend, &c. 8. Whatever carnal hearts do think of a bodily preſence of Chriſt; yet his removal and exaltation in heaven is beleevers great advantage, and the ground of their comfort; As proving their ſurety to ſtand in right tearmes with the Father, after he hath had the price to Juſtice; That it is his Father and God with whom he is to deal on their behalfe; and, That he being thus exalted, is able to do for them, and ſave them to the u…moſt, Heb. 7.25. for, however the diſciples doated on his bod…y p…eſence, yet he ſends theſe as good newes, I aſcend, and that, to my Father and to my God, and ſo he is accepted having ſatisfied juſtice, and ſtands on good tearms of acceptance, becauſe of theſe relations. 9. Chriſts exaltation, and intereſt in the Father, as Mediatour, is alſo comfortable unto beleevers in this e…pect, that they ſhare with him in his intereſts, and what he is, he makes them to be through him, in their own proportion and meaſure; for, ſo are the newes ſent, I aſcend to my Father and to your Father, and to my God and your God. He is his Father and God in a peculiar way, and ours through him, and becauſe he is ſo to him. 10. God hath dignified beleevers with that neere and warm relation of his being a Father to them in his Son; So that, as they ought to carry themſelves as children to him, by ſubjection, Heb. 12.7, 9. and obedience, Mal. 1.6. 1 Pet. 1.14.15. So, they may expect that in all his …e…ling, he will retain a fatherly aff…ction toward them, will allow them humble confidence in prayer, Gal. 4.6. will ſpare and pity them, Mal 3.17. Pſal. 103.13. will provide for them, Mat. 6.25, 32. will protect and preſerve them, 1 Pet. 1.3, 5. and, will give them a King. …e, Luke 12.32. as being Sons and joint Sons with Chriſt, and ſo joint heirs with him, Rom. 8.17. and being begotten to that hope, 1 Pet. 1.3, 4. Therefore is this held out for their encouragement, that God is my Father and your Father; And this is premitted to the other, becauſe of the warmneſſe of the relation, and that we may look upon his God-head through this perſpective. 11. He who is the Father of beleevers, is true God alſo, and doth gift himſelfe unto them in that relation of being their God through his Son; That as they ſhould make him their God indeed, and depend upon him only; ſo they may expect all the fulneſſe that is in God to be theirs, as they need it; Therefore alſo is it added, my God and your God; A priviledge and intereſt, whereof all the particular promiſes are but a Commentary, and which contains in it more then we can ask or think, or conceive, Eph. 3.20. 1 Cor. 2.9. and more then every beleever can ſee at firſt, as Chriſt inſtanceth in the matter of the reſurrection, Matth. 22.31, 32.

Verſe 18. Mary Magdalene came and told the diſciples that ſhe had ſeen the Lord, and that he had ſpoken theſe things unto her.

The laſt particular in this Narration, is, Maries obedience to this command of Chriſt. W…ence learn, 1. Obedience unto Chriſts command will be ſweet, and readily gone about by affectionate Saints; And will be preferred to their own particular ſatisfaction, when they are in a right frame; for, whatever Mary thought of Chriſts company, yet at his command, ſhe came and told the Diſciples that ſhe had ſeen the Lord. 2. Whatever Saints do meet with in and from Chriſt; yet his Word and ſpeeches are not to be neglected, as being moſt ſure, and of conſtant uſe; Therefore ſhe tels in particular, that he had ſpoken theſe things unto her.

Ver. 19. Then the ſame day at evening, being the firſt day of the weeke, when the doores were ſhut, where the Diſciples were aſſembled for fear of the Jewes, came Jeſus, and ſtood in the midst, and ſaith unto them, Peace be unto you.

Followeth unto v. 24. Chriſts appearing unto all his Diſciples, except Thomas, as is clear from v 24. &c. In this Narration we have recorded, the time and way of his appearing and his ſcope in it. The time of it was that ſame day on which he aroſe, and that in the evening, when the diſciples were met together, and conferring upon what evidences they had formerly received of his reſurrection, as may be gathered from Luke 24.33, 34, 35. with 36 and the manner of his appearing was, that when they are thus cloſely met, and had ſhut the doores for fear of the Jewes, he, on a ſuddain appears in the midſt of them. Which is not to be underſtood, as if he had come in through the doore by penetrating thereof, and yet his body and the doore retaining ſtill their true quantities and dimenſions; nor yet as if his body were inviſibly every where, and did but become viſible when and where he pleaſed: for Chriſt doth often argue the truth of his reſurrection from his having the properties of a true body, amongſt which properties the having of dimenſions and extended quantity, and being circumſcribed in one place at one time, are not the leaſt conſiderable, but moſt eſſentially requiſite to a body; And it expreſſely ſaid, He came and ſtood in the midſt, and conſequently, he was not there before. Beſide, it is here marked, that the doores were ſhut, not to point out his miraculous coming through the doore, but the time when he came, that it was unexpected by them. And it is to be conceived, that he did inſenſibly, as to them, open the doores, and ſo came in, and after that ſhut them, rather then that he came through the doore: For ſo we finde the Lord hath done in other caſes, Acts 5 19. & 12.10. His ſcope in appearing, is, partly, to confirme p. 401them in the faith of the reſurrection, v.—19, 20. and partly, to renew and confirme their calling to the Miniſtry, v. 21, 22, 23. for aſſuring them of the truth of his reſurrection, he giveth two evidences that it was he who appeared to them: whereof the firſt (in this verſe) is his uſual ſalutation and allowance of peace unto them. Whence learn, 1. Chriſt by his appearing that ſame day at evening, being the firſt day of the week, did not only begin to honour and ſanctifie that day, by his appearing and preſence, which he had appointed for the Chriſtian Sabbath; But doth further teach us, That he is not ſlack concerning his promiſe, but his love will come and will not tarry, and he will rather prevent then prorogate his terms: And by this rule are we to correct our thoughts concerning his dealing; for, albeit he had ſet the tryſt after his reſurrection, to be in Galilee, Matth. 26.32. and the Angels had repeated the ſame to the women, Mark. 16.7. yet his love will not ſtay ſo long, but he will come unto them the ſame day at evening. 2. It is the duty of ſcattered Saints, to gather together in times of ſtraits, and to make uſe of the fellowſhip one of another, as conveniently they may; for, now the ſcattered Diſciples were aſſembled, and conferring one with another, and communicating what light any of them had received, as hath been cleared. See Mal. 3.16. Acts 1.14. 3. It hath been no ſtrange thing in the Church, that Saints have been put to frequent their aſſemblies with great fear, and have been forced to meet in the dark-night, and with great caution, becauſe of danger from perſecutors; for, they were met at evening, and the doores were ſhut, where the Diſciples were aſſembled for fear of the Jewes. And this may teach us to bleſſe the Lord for our liberty. 4. The danger and hazard wherein Diſciples are, will not hold Chriſt from their company; And he can come, even when he is little expected, and many impediments are in his way: for, when they are in this caſe, and when the doores are ſhut, and they little expect him, Jeſus came and ſtood in the midſt, which poſture alſo points at the manner of his preſence among his people, as Matth. 18.20. Namely, that he is very near to every one of them, and they all round about him, and that he takes not a weak liſt, nor hath a remote influence upon their way and ſociety. 5. Peace is Chriſts company and allowance to his people where he cometh; And as it is he who can command and ſpeak peace, ſo he alloweth it upon them, whatever his dealing be, or he ſpeak unto them beſide; for, by this he evidenced his preſence, that he ſaith unto them, peace be unto you, which was his allowance and legacy before his ſuffering, Chap. 14.27. And this he alloweth upon them, however he upbraided them at the ſame time, as it is Mark 16.14. and in oppoſition alſo to any terrour they might have, by reaſon of his ſo ſuddain and unexpected appearing among them.

Verſe 20. And when he had ſo ſaid, he ſhewed unto them his hands, and his ſide. Then were the diſciples glad when they ſaw the Lord.

The next (and a more clear) evidence of his reſurrection, is, by ſhewing them his pierced hands and ſide, and the ſcars and wounds which he yet retained after his reſurrection, (though it be needleſſe to determine, whether he keep them to all eternity, or not.) Which doth fully confirme, and affect them with much joy. Whence learn, 1. Chriſt after his reſurrection, had ſtill the ſame body, for ſubſtance and eſſential properties, which he had before his ſuffering; for, by ſhewing his hands and his ſide, as they had been pierced, he makes it evident to them, that it was the ſame body, and conſequently, that it was truely he who appeared now to them. 2. Chriſt, even in his exaltation, looks upon his ſufferings for his people, as his crown and glory; Therefore did he riſe again with his pierced hands and ſide, (as is clear from this, compared with v. 25, 27.) and retained theſe prints (at leaſt for a time) in his ſtate of exaltation. 3. Chriſt will not forget how dearly his people (though worthleſſe) coſt him, that ſo, he may ſee the better to his purchaſe; Therefore alſo did he retain the print of theſe wounds (at leaſt for a time) in his begun exaltation. 4. It is the Churches great comfort, not ſimply that Chriſt is alive, but that he had been dead, and was now alive, having overcome all their enemies; for, this alſo may be gathered from his ſhewing them his hands and ſide, whe…eby he would point out unto them, that he was returned unto them a Conquerour over death and all his ſufferings. See Rev. 1.8. 5. Whatever ſight beleevers get of Chriſt, yet it is ſtill needful to look upon him as pierced by their ſins, that this may ſeaſon their other exerciſe with uſeful tenderneſſe and ſorrow; for, this fu…e may be pointed at in his ſhewing them his hands and ſide, that he would keep them in minde, even in his exaltation, how he had been pierced for their ſakes. 6. Chriſt is the moſt joyful ſight to Diſciples, of any that ever they ſee; And whatever their condition be, yet a ſight of him will make them glad, eſpecially after they have had ſad apprehenſions about the want of him: for, of this ſad company it is ſaid, Then were the Diſciples glad when they ſaw the Lord.

Ver. 21. Then ſaid Jeſus to them again; Peace be unto you? As my Father hath ſent me, even ſo ſend I you.

The ſecond part of Chriſts ſcope and errand in appearing, is, to confirme and renew their calling to the Apoſtleſhip and work of the Miniſtry, who had juſt cauſe to be much ſhaken with the remembrance of their faint-heartedneſſe in his late ſufferings. It containeth three particulars; In the firſt whereof, (in this verſe) after a preface, wherein he reneweth his allowance of peace unto them, He doth in general commiſſionate and ſend them to the work of the Miniſtry, as the Father ſent him. Whence learn, 1. Diſciples are ſo often eſſayed and oppoſed in their enjoying of Chriſts allowed peace, that they need to have the ſenſe thereof, and their right thereunto, often renewed and repeated unto them by Chriſt; Therefore he ſaid unto them again, (after that v. 19.) peace be unto you. 2. The ſumme of the employment of the Miniſters of the Goſpel, is peace, as being ſent to publiſh the glad tidings of the Goſpel of peace, and the ſcope of their work being to bring people p. 402to enjoy ſound and ſolid peace in the due order: Therefore alſo doth he ſay, Peace be unto you, in reference to their Commiſſion and emploiment. 3. Preachers of the Goſpel of peace have much need of Chriſts peace, both to ſupport them under the tribulation they will meet with, in diſcharge of their truſt, and to enable them experimentally to preach that peace unto others; Therefore, further doth he ſay, Peace be unto you, to qualifie and encourage them for this work, and that they, having received this peace, might be fit preachers of it. 4. It pleaſed the Father to ſend his own Son into the world, cloathed with a Commiſſion, that hereby he might give a proof of his great love unto loſt man; for, my Father hath ſent me, ſaith he. 5. Chriſt did not leave his Church deſtitute when his own Miniſtry was ended, but hath ſubſtituted a Miniſtry in his Name, till the end of the world; for, ſaith he, I ſend you, which was true of them and their ſucceſſours to the end of the world, Mat. 28.19, 20. 6. Miniſters are of Chriſts ſending and employing by his ſoveraign authority, as his Courts and Miniſters, do, miniſterially in his Name, ſend them out; they muſt not run unſent; they who want them, and would have them bleſſed to them, ſhould ſeek them of him; They who are lawfully called are to act in his Name and Authority, which is to be acknowledged by people in their diſcharge of their truſt; and ſuch meſſengers are to be looked on as a great and ſpecial gift beſtowed on the Church by her exalted Lord. All this is imported in this, I ſend you, now when he is riſen from the dead, in his begun exaltation. See Eph. 4.8. — 11. 7. This proportion and compariſon inſtitute betwixt Chriſts ſending and theirs, As my Father hath ſent me, even ſo ſend I you, is not to be underſtood univerſally, as to all the works and ends for which Chriſt was ſent, for he was ſent to ſatisfie divine juſtice, and to do the work of Redemption, which they were not: But it is to be underſtood of the work of the Miniſtry and preaching of the Goſpel. Nor yet is there an equality to be urged here, but the proportion and diſtance is ſtill to be obſerved and kept betwixt the Lord and his ſervants, and the Bridegroom and his friends. Nor is the reſemblance only in this, that as Chriſt was immediately ſent by the Father, ſo were they (as Apoſtles) immediately ſent by him. But Chriſts being ſent by his Father, and their being ſent by him, do agree, 1. In the ſtrictneſſe of the Commiſſion, that as Chriſt did alwayes the Will of the Father, ſo they muſt not diſpenſe with what is committed to their truſt, nor be the ſervants of men. 2. They agree in having the ſame promiſe of ſucceſſe & bleſſing in their labours, as the Apoſtles richly found. 3. They do agree in the matter of their authority, ſo far as, however he be the Lord, and they ſervants, yet they come cloathed with the ſame authority, being in Chriſts ſtead to the people of God, 2 Cor. 5.20. and Chriſt, and God in Chriſt, being deſpiſed in the affronts put upon them in the exerciſe of their Miniſtry, Matth. 10.42.

Verſe 22. And when he had ſaid this, he breathed on them, and ſaith unto them, Receive ye the Holy Ghoſt.

In the next place, Chriſt who ſends them, doth alſo furniſh them with the gifts of the Spirit for that office; ſome fruits whereof, before that full meaſure was let out upon them, Acts 2. doth appear in what is recorded of them, Acts 1.15, &c. Whence, learn, 1. Where Chriſt doth employ and ſend out any about his work, their call from him, (being embraced and followed in obedience thereunto, and with dependance upon him, who hath ſent them) doth aſſure them of furniture for their calling alſo; for, they are conjoyned here, I ſend you, v. 21. And when he had ſaid this, he breathed on them, &c. 2. The furniture of Miniſters for diſcharge of their calling, muſt be the Spirit of God communicate unto them by Chriſt, in his gifts and qualifications ſutable and requiſite to their work, and who muſt be daily ſought for quickening and keeping freſh that furniture which floweth from him, and for making the exerciſe of theſe gifts effectual; for, it is the Holy Ghoſt, who furniſheth the Apoſtles in their meaſure and ſtation, and ſo alſo other Miniſters. They were indeed extraordinarily gifted without any previous ſtudy, and acquired abilities; and other Miniſters, albeit they ought to make conſcience of ordinary means for enabling them to that work, 1 Tim. 4.13. yet it is from the Spirit of God, that they muſt be gifted with the Spirit of that emploiment, and with common and ordinary gifts for it, and it is he who muſt accompany them in that work, and make it lively and effectual. 3. The Holy Ghoſt cometh upon every Profeſſour, and particularly Miniſters, by free donation and gift from Chriſt; He is the acquiter of that furniture unto them, and their great work is to receive it of his liberality; for, ſaith he, Receive ye the Holy Ghoſt. 4. This breathing on them, when he communicate this furniture, being an extraordinary ſigne of his communicating this extraordinary furniture, it is therefore not to be imitate by any in ordinary, who have not the diſpenſing of theſe endowments. Only, Chriſts making uſe thereof, may ſerve, partly, to point out ſome reſemblance betwixt this ſigne of breathing, and the inſpirations and refreſhful breathings of this Spirit upon them, and their gifts who receive it; and as the Spirits deſcending at the ſigne of fiery cloven tongues, Acts 2.3. ſerved to point out their being furniſhed to ſpeak divers languages; ſo his being communicate by the ſigne of breathing, holds out, that where he cometh, he quickens and puts life in mens ſpirits, (as by Gods breathing, the firſt man was made a living ſoul, Gen. 2.7.) and doth refreſh and make them fruitful, as Caut. 4.16. partly, it ſerveth to point out Chriſts God-head, who hath the gifting of the Spirit in his hand, and who can eaſily, as by a breathing, furniſh the moſt rude and unlearned, and make them extraordinarily able; according as the ſoul of the firſt man was eaſily created.

Verſe 23. Whoſe ſoever ſinnes ye remit, they are remitted unto them, and whoſe ſoever ſins ye retain, they are retained.

p. 403In the laſt place, Chriſt aſſerts their authority in the diſcharge of their Commiſſion, and in governing his houſe, and remitting or retaining of ſins, whether by the Key of knowledge or doctrine, in preaching; or of order and diſcipline; and he declareth, that what they act this way miniſterially, according to their Commiſſion, is ratified in heaven, as being but the declaration and intimation of the ſentence already paſſed there. This power is elſewhere called the Keyes of the Kingdome of heaven, Matth. 16.19. and the power of binding and …looſing, Matth. 18.18. Doct. 1. Chriſts houſe is not a den of confuſion, but an houſe of order, wherein he hath a Camp of doctrine, whereby he doth doctrinally declare his minde concerning his ſubjects, and their duty, and a rod of diſcipline, whereby he judicially deals with them as their caſe requireth; for, ſo is here imported, that there is a power of remitting and retaining ſins, both doctrinally and by judicial procedure. 2. This power in the houſe of God, is committed to Chriſts own Officers and Miniſters ſent by him unto his Church; ſo that, however private perſons may declare the minde of God concerning the ſin of others; yea, and reprove, exhort or comfort out of charity; yet his Miniſters are to do it by office, and with authority; for, it is, ye (whom I ſend, v. 21.) who are to remit and retain ſins. 3. This power in the houſe of God is committed equally and in common to all Miniſters; ſo that one doth not ſhare in it more then another; for, here it is given to the apoſtles in common, whoſe ſoever ſins ye remit, &c. And thus the Keyes of the Kingdome are not given to Peter only, but here expreſſely to all. 4. All the members of the Church are ſubject to the order eſtabliſhed by Chriſt in his houſe, and none ought to free themſelves from his yoke; all are bound to ſubmit to his doctrine in the mouths of his ſervants, and all alſo are under his rod of Government; for, their authority is univerſal, over whoſoever need the exerciſe thereof. 5. The exerciſe of this Miniſterial Authority over Church-members, is committed unto Chriſts ſervants, not in reference to the good which is in any cruſh it, but in reference to their ſin, to deal with them becauſe of it, according as their condition requireth; Their power in doctrine is exerciſed about all ſin, as ſin, were it never ſo ſecret and inward, and their power in diſcipline, about ſin only as it is ſcandalous and infectious; for, their power here is abou… ſins, and over perſons becauſe of this. 6. The exerciſe of Miniſterial Authority about the ſins of Church-members, conſiſts in the remitting and retaining thereof, according to the due Order and Rules of the Word; And particularly, that ſuch as are penitent, and feel the bonds of their ſin, they do declaratively, and by Authority from Chriſt, abſolve and loſe them, and do alſo take off any cenſure judicially inflicted for their ſcandalous behaviour; And ſuch as are impenitent, that they do by doctrine in Chriſts Name, declare their ſins not to be remitted, but bound upon them, and that as need requires, they do by a judicial ſentence tie them ſtraiter, that ſo they may feel the bonds, and ſeek to be looſed; for, ſo is held out here, that they are miniſterially to remit and retain ſins. 7. This exerciſe of Miniſterial Authority, however carnal hearts may contemn and ſleight it, either in doctrine or diſcipline; yet being gone about according to the Rules of the Word, it is ſo effectual, as it is ratified in heaven, and the penitent or obſtinate ſinner will finde Gods minde toward them, to be according as is declared in his Name on earth; for, upon theſe termes is their authority aſſerted, Whoſe ſoever ſins ye remit, they are remitted unto them: and whoſe ſoever ſins ye retain, they are retained. See Matth. 18.18, 20. And this may be matter of terrour to the obſtinate, and of encouragement to the penitent, who are meet objects of the comfortable exerciſe of miniſterial authority.

Verſe 24. But Thomas one of the twelve called Dydimus, was not with them when Jeſus came.

25. The other Diſciples therefore ſaid unto him, We have ſeen the Lord, But he ſaid unto them, Except I ſhall ſee in his hand the print of the nailes, and put my finger into the print of the nailes, and thruſt my hand into his ſide, I will not beleeve.

Followeth unto v. 30 Chriſts appearing to all the Diſciples, when Thomas was with them, occaſioned chiefly, (as is clear from the ſequel) by Thomas his diffidence. The Narration of this appearing may be taken up in five particulars. The firſt whereof (in theſe verſes) is, the occaſion of his appearing at this time; and this is either more remote, That Thomas (of whom we have already heard, chap. 11.16. and 14.5.) was not with them at their laſt meeting with Chriſt, being not as yet returned from his lurking place, v. 24. O… more near, That when the reſt of the diſciples acquaint him, (either having ſought him out, or he coming unto them) that they had ſeen the Lord, he wilfully profeſſeth he will not beleeve, unleſs he get the ſenſible ſatisfaction preſcribed by himſelf, v. 25. for clearing whereof we are to conſider, that it was not his ſin ſimply that he deſired a ſight of Chriſt; nor yet that he ſought that evidence of his pierced, hands & of the hole of his ſide (which it appeareth was now known to all the diſciples, though John only record that he ſaw it, chap. 19 34, 35.) ſeeing that was the ſame evidence which Chriſt himſelfe had given, v. 20. and his deſire of this did evidence his affection unto a crucified Chriſt: But it was his fault, not to beleeve the truth of Chriſts Reſurrection, till he not only ſaw this, but thruſt his hand alſo into his ſide, for further ſatisfaction. Neither was it his ſin, that ſimply he would not hearken to their report, as men, in this matter, ſeeing that is no ſure ground of faith: But it was his ſin, that he did not beleeve the Scriptures, which ſpake of Chriſts Reſurrection, and ſo did not beleeve them as Gods witneſſes, unleſſe he got ſenſible ſatisfaction. Doct. 1. They may be truly gracious, who yet are very timorous in a trial, and will not recover from their feares ſo ſoon as others; for, Thomas, a godly man, was not with them, nor had returned to the ſociety as yet, when the reſt had recollected themſelves, 2. Negligence in frequenting the ſociety and Aſſemblies of the people of God, caſts men far behinde, p. 404and prejudgeth them much; for, But Thomas one of the twelve, called Didymus, (of the ſignification whereof, ſee on chap. 11.16.) was not with them when Jeſus came, and ſo he was deprived not only of the good newes which Mary and others brought them, but of that comfortable ſight of him alſo, which they got, and he is left in many ſnares and doubtings, from which they are delivered. 3. Diſciples ought to be communicative in their ſtation, of what they have received; and when their hearts are refreſhed with a ſweet ſight of Chriſt, they cannot but make it known, as they have a calling and opportunity; for, The other diſciples therefore ſaid unto him, We have ſeen the Lord, which no doubt they told with all the circumſtances of it, whereof this was the ſumme, and that which moſt affected them, and ſluck with them. 4. Chriſt ſhould be very great in his diſciples eſtimation, and their reſpects to him ſhould be upon the growing hand; for, now he is ſtill the Lord, v. 2. 13, 18, 20, 28 and ch. 21. 7, 12, 15, 16, &c. which was a ſtile more rarely given him before. 5. Unbelief is ſtrangely rooted in the hearts of all men, yea, even of godly men and diſciples: ſo that they may frequently fall into that ſin, and be very pertinacious in it; for, ſo much doth Thomas his example teach us, I will not beleeve, ſaith he. 6. Our carnal hearts know no way, not will admit of any cure of unbelief, unleſſe they get all the objects of ſaith under the view of their ſenſes; for, ſo is it with Thomas here, he will ſee, and leſt his ſight ſhould be deluded, he will touch alſo, and thruſt his hand into his ſide. 7. It is the great ſin and weakneſſe of men, when they do not beleeve, unleſſe they get ſatisfaction to their ſenſes, ſeeing faith is the evidence of things not ſeen, Heb. 11.1. But it is yet a greater ſin, and an height of preſumption, to be wilful in unbelief, and to be ſo bold as to ſay they will not beleeve, upon grounds revealed and afforded by him, unleſſe they get their will; which is a limiting of the Holy One of Iſrael; for, this was Thomas his fault, Except I ſhall ſee, &c. I will not beleeve.

Verſe 26. And after eight dayes, 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.

The ſecond particular in this Narration is, Chriſts appearing to them again after a week, when Thomas is met with them, and that after the former manner, and with the former ſalutation. Whence learn, 1. This appearing of Chriſt among them is ſaid to be, after eight dayes, not eight dayes after Thomas his profeſſed unbelief, (though it is like the diſciples had told him the good newes ſpeedily) but after his former appearing, v. 19. and upon the firſt day of the next week. And he did then appear unto them, not only becauſe it was their uſual meeting-day, or to try the faith of the reſt, by Thomas his continuing in doubting and unbelief. But chiefly, to teach us, That however the Lord will help and cure the unbelief of his own, yet when they are wilful and peremptory in it, it is righteous with him, to let them lie under it for a time, till they feel the evil and bitterneſſe of it, and till they ſee their deſerving to be given up to it, that ſo they may magnifie his mercy who cometh over it; Therefore doth Thomas meet with this correction, that he ſeeth not Chriſt till after eight dayes, and ſo had a ſad week of it. 2. The people of God ought not to forſake their mutual ſocieties and aſſembling of themſelves together, but they ſhould continue therein, as they expect the renewed preſence of Chriſt with them; for, it is, when again his diſciples were within, that Jeſus came, the doores being ſhut, and ſtood in the midſt. 3. Whatever be the failings or unbelief of Saints: yet it is commendable in them to be amending their other known faults and neglects: And there is ſtill hope of their caſe, ſo long as they uſe the means whereby they may be cured of their unbelief, and do not, with their unbelief, quit the uſe of means alſo; for, it is here marked, that in this meeting, Thomas was with them, though yet doubting: wherein appears, that being ſenſible of his former loſſe, he keeps the ſociety and meetings of the diſciples, to ſee what clearing he might finde; And ſo not only amended his former fault, (which yet is moſt rare to ſee) but waits on in the uſe of appointed means. 4. It is the duty of Chriſts followers, not to loſe or caſt off any, though weak and unbelieving, ſo long as they can get them along with them in any duty, and ſo long as there is any hope of their amendment, and being reclaimed; for, ſo it was commendable on the diſciples part, that Thomas was with them, and they had not caſt him off. Where this condeſcendence is wanting, many may be loſt who otherwiſe would be recovered. 5. Chriſt will not be wanting to come over the infirmities of his own to do them good; and he can make good uſe of their worſt things, and is ſo willing to manifeſt himſelf, that he will let no opportunity of it ſlip; for, he makes uſe, even of Thomas doubting, as an occaſion of appearing over again, as is clear from the whole tenour of this Narration, both what precedes, and what followeth. 6. Chriſt is not changeable in his love and allowance of peace to his people, but is yeſterday, and to day, the ſame for ever; Therefore, over again doth he repeat his ſalutation, and ſaid, Peace be unto you.

Verſe 27. Then ſaid 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 faithleſſe, but beleeving.

The third particular in this Narration is, his dealing with Thomas, indirectly reproving him for his faithleſneſſe, and offering unto him the ſatisfaction he deſired, to cure this evil. Whence learn, 1. Chriſt perfectly knoweth, and is acquainted with the caſes and diſtempers of his people, and can tell them what aileth them, albeit they do not tell him; for, his diſcourſe with Thomas intimateth, that without any information, he knew Thomas doubtings and unbelief. 2. Albeit Chriſts followers do provoke him by their unbelief, p. 405yet he will not quit them, but will deal with them ſo much the more beyond others, as their need and weakneſſe is greater: Therefore, when he appeareth here, he dealeth only with Thomas, though moſt faulty and weak, Then ſaith he to Thomas, &c. 3. Chriſt hath a great quarrel at unbelief in his people, (either when they do not beleeve and ponder the truth of what he reveals, or, make not due application thereof to themſelves) as being exceeding injurious to him, and obſcuring his glory, and as obſtructing their own good; for, this Chriſt reproves, and would have amended in Thomas, be not faithleſſe, but beleeving. 4. Such as have publickly ſinned to the offending of others, ſhould be publickly dealt with, to take with and amend their fault; That ſo their recovery may ſtrengthen thoſe whom their failings were ready to weaken: Therefore doth Chriſt deal with, and ſeek to reclaim Thomas, in preſence of all the diſciples, to whom he had profeſſed his wilful unbelief. 5. Chriſts offering this ſatisfaction to Thomas, preſcribed by himſelf, is not a warrant to every unbeliever and tempter of him, to ſeek and expect this or the like ſignes of their own preſcribing, for helping of their faith, For Chriſts reproof, inſinuate with his offer, and expreſſed after Thomas confeſſion, v. 29. doth point it out as a ſin, and ſhould teach all beleevers their duty, that they be warned by his example to be humbled that any ſuch preſumption ſhould enter their hearts, and to reject the firſt motions of it. And indeed, ſuch ſignes not being promiſed by God, it is a limiting of him, and an high preſumption, to preſcribe them unto him; and it ſpeaks their proud deſpiſing and contemning of the means appointed by God, ſo to do; And whatever effect this offer had upon Thomas, yet there is no promiſe that any of theſe ſignes preſcribed ſhould work faith, when we beleeve not the Word, Luke 16.29, 30, 31. and therefore it were to no purpoſe to grant them. Yet this procedure with Thomas may teach us, 1. Unbelief is ſo hateful to Chriſt in his people, and he is ſo ſenſible of the prejudice they ſuſtain thereby, that he is very careful and earneſt to have it removed and cured; for, ſo much doth his offering him, even his will, to amend his fault, teach us. 2. Chriſt is very condeſcending to his people in their infirmities, and doth oft-times yield very much to their weakneſſe and peeviſhneſſe, which yet it is their fault to ſeek, and of others to imitate them in it; for, ſo much alſo doth this inſtance of his condeſcendence to Thomas, teach us. 3. Chriſt may deny that to a beleever, which he will grant to a weak beleever; and yet the beleever is more approven, though kept at diſtance, then the unbeleever who is ſo dealt with; for, believing Mary gets not ſo much as leave to touch him, v. 17. when unbelieving Thomas gets an offer both to ſee and touch, but with a check. 4. Unbelievers can limit Chriſt to no proof of his love, which implieth not a contradiction, but, if he ſaw it fitting, he could give it; ſo that it is not for want of power, that ſuch tempters are not ſatisfied, but becauſe he will not learne them to ſleight his Word, on which they ought to build; for, here, by offering unto Thomas all he deſired, he gives proof how eaſie it were for him, to ſatisfie the like unreaſonable deſires.

Verſe 28. And Thomas anſwered, and ſaid unto him, My Lord, and my God.

The fourth particular in this Narration, is, the uſe which Thomas makes of this offer. It ſeems he did not preſume to touch Chriſt, or thruſt his hand into his ſide, but contented himſelf with ſeeing Chriſt, v. 29. as abhorring his own folly in ſo preſcribing. But, upon what he ſaw, and upon the conſideration of Chriſts condeſcendence and his weakneſſe, he gives a faire confeſſion concerning Chriſts Deity, and cloſeth with him. Whence learn, 1. Great mountains of unbelief, which ſeem inſuperable unto Saints, will eaſily flow down and evaniſh at Chriſts preſence; for, Thomas his wilfulneſſe is now cured without making uſe (as appeareth) of all that he required. 2. It is the duty of ſuch as have offended others by their failings, to be eminent and exemplary in their recovering of themſelves; And God may, oft-times, make the laſt to be firſt, in their out-ſtripping others who were before them; for, here Thomas who had miſcarried ſo far, giveth a fairer confeſſion then any of the reſt had done. 3. When Chriſt is well ſeen, and the way of his Reſurrection, and his condeſcendence to his people are well conſidered, he will be undeniably ſeen to be God; for, Thomas, now perſwaded of his Reſurrection, and conſidering his dealing with him, crieth out that he is God, ſeeing no man could riſe ſo as he did, but he who is God alſo, which his tender kindneſſe to himſelf did further confirme. 4. Chriſt being looked upon in his glory, and as God, it may and ſhould allure hearts to cloſe with and embrace him: and they who indeed conſider him to be ſuch a one, cannot but claim to an intereſt in him: Therefore Thomas calls him my God. 5. Such as finde the ſweetneſſe of an intereſt in Chriſt as their God, it will perſwade their hearts to allow unto him a dominion and Lordſhip over them, to guide and diſpoſe of them at his pleaſure; for, Thomas here conjoyneth theſe, My Lord, and my God.

Verſe 29. Jeſus ſaith unto him, Thomas, becauſe thou hast ſeen me, thou haſt beleeved: bleſſed are they that have not ſeen, and yet have beleeved.

The laſt particular in this Narration, is, Chriſts reproving of Thomas, now when he is recovered; wherein he extenuates his beleeving now, and not till now, and commends and bleſſeth all theſe who ſhall beleeve, though they ſee not. As all they do, who embrace and cloſe with Chriſt crucified and riſen again, as he is held out in the Goſpel, as all theſe alſo who beleeved before his Incarnation, though they were not eye-witneſſes thereof. Doct. 1. Though Chriſt be tender and condeſcending to cure the unbelief of his people, and though they may recover out of their fits, and give a faire Profeſſion of their faith; yet he would not have them forgetting the evil of their unbelief, to reprove and judge themſelves for it; Therefore, now when Thomas is beleeving, yet he will rebuke him for his weakneſſe. 1. Chriſt is a skilful and tender Phyſitian, who allows p. 406not, nor intends that we ſhould be put away, or our faith weakned, by his reproofs; Therefore, he will not reprove, except in an indirect way, v. 27. till firſt he beleeve and be ſtrengthened. 3. To ſuſpend our beleeving upon our ſight is reproof-worthy, and in ſome ſort extenuates that faith, in Chriſts account: And ſuch as get ſatisfaction to their ſenſe to cure their unbelief, ought yet to conſider that Chriſt hath a quarrel at them, whereof they ought to be ſenſible and humbled for it; Therefore, ſaith Chriſt, by way of extenuation, Thomas, becauſe thou haſt ſeen me thou haſt beleeved. Where he doth not condemn the reſt of the diſciples, who both beleeved and ſaw, but only his ſuſpending his faith on his ſeeing. 4. It is a great bleſſedneſſe and mercy to beleeve and get faith, as putting them who get it, in a bleſſed and ſweet eſtate of calmneſſe and aſſurance, and furniſhing them with a ſhield, whereby to ward off many fiery darts, and being a pledge and fore-runner of ſweet manifeſtations and performances from the Lord; for, bleſſed are they that have beleeved. See Luke 1.45. And this holds true of all beleevers, even of Thomas his own faith, though ſome ſhare more in it then others. 5. The leſſe ſenſible evidence there be of the object of faith, (provided it be revealed in the Word) there is the greater bleſſedneſſe in beleeving thereof; and ſuch faith will be the more excellent and commendable in Chriſts ſight, as participating more of the nature of faith, and giving more glory to him; for, bleſſed are they that have not ſeen, and yet have beleeved. See Rom. 4.19, 20. Matth. 15.22.—28. 1 Pet 1.8.

Verſe 30. And many other ſignes truly did Jeſus in the preſence of his diſciples, which are not written in this book.

31. But theſe are written that ye might beleeve that Jeſus is the Chriſt the Sonne of God, and that beleeving, ye might have life through his Name.

In the laſt part of this Chapter, John being about to cloſe this Evangel, and many other things coming into his minde which Chriſt had done after his Reſurrection, he (ſo to ſay) draweth pen from paper, confeſſing there were many ſuch like, which he was not directed to write, (not only becauſe ſome of them were recorded by the reſt, but) in regard what he had written, was ſufficient to faith and ſalvation, and to clear what Chriſt was, and confirme that ſalvation is to be had through faith in him. For clearing of this purpoſe, Conſider, 1. That theſe things which John confeſſeth to have omitted here, are particularly ſuch things as were done by Chriſt after his Reſurrection; for, theſe were done in the preſence of his diſciples, whereas theſe things he did before his death, were done generally before all; Though it be alſo true of theſe his other acts, that they were not all recorded by him nor by the reſt, chap. 21.25. 2. What John propounds v. 31. as his end in writing theſe things, is indeed the ſcope of all this Hiſtory of the Goſpel written by him, and ſo doth relate to all he hath formerly written. But it doth particularly relate to theſe ſignes formerly mentioned, which in their own kinde, and in the way of miracles influence, were ſufficient, (without adding any more) to confirme the doctrine all along delivered, concerning the perſon of the Meſſiah, and the way of obtaining ſalvation through him. 3. John doth omit the writing of theſe ſignes, and tells of it, not to give occaſion of ſlandering the Scriptures as imperfect, nor to curious men to enquire after them, and obtrude them upon the Church. For what he omits, is not points of doctrine, but only particular ſignes of the ſame nature and kinde with theſe recorded; and what he records, is ſufficient to ſalvation, in ſo far as miracles are props to faith, as he cleareth, v. 31. Beſide, How ſhall any know infallibly that the miracles they alledge to be Chriſts, are truly ſuch, ſeeing the Word doth not point them out particularly? And if any think Scripture is imperfect, becauſe it hath not all theſe ſignes, how can they aſſert they have indeed marked all, ſeeing they are many and innumerable, chap, 21.25. and ſo, by their own principles, the Church ſhall be at a loſſe ſtill. 4. Albeit theſe recorded by John, be ſufficient for the ends recorded by him, yet we are not to think that Chriſts doing of theſe he omitted, was uſeleſſe, though it was not needful he ſhould write them; for not only was it neceſſary for the time, that they ſhould be multiplied, to confirme the doubting diſciples in the faith of his Reſurrection, but it is needful for us to know he did ſo many, though we know not in particular what they were. Doct. 1. It ſpeaks out Chriſts great praiſe and glory, that beſide the many glorious acts recorded to be done by him, particularly after his Reſurrection, we may be perſwaded that he did many more, and that he is one, whoſe glorious acts it were an endleſſe task to publiſh; for, this end, and that we may have high thoughts of Chriſt doth John record, that, many other ſignes truly did Jeſus in preſence of his diſciples, which are not written in this book. And this ſpeaks his praiſe more, then if John had recorded many more particulars. 2. The Lord would have his people not doating too much on ſignes and miracles, which are only extraordinary and remote props of faith; but would have them acquieſcing in what he works or records of theſe: Therefore doth John omit the Narration of many particulars, which the diſciples ſaw, to the Church, in after-ages, that they might learn not to reſt much on theſe, but to faſten upon the Word, which is ſufficiently confirmed by what is recorded. 3. The Scriptures are not intended mainly for recording multitudes of ſignes and miracles, for the ſatisfaction of curioſity, or which might induce idle men to reade them for recreation or putting oft time. But the great ſcope of the Scriptures is, to direct men how to know Chriſt, and ſave their own ſoul; Therefore John doth omit theſe ſignes enough, being recorded in ſubſerviency to the great end of the Scriptures, that ye might beleeve, &c. And this ſhould be the trial, how we reade Scriptures, and how we profit thereby. 4. No imperfection can be faſtened upon Scripture, in matters of faith or neceſſary to ſalvation, nay, nor in affording ſufficient ſignes for confirming the doctrine held out therein; even albeit it be clear, that particular things done by Chriſt, are not recorded therein? for, John p. 407grants this, and yet aſſerts the perfection of the Scriptures, But theſe are written, that ye might beleeve, &c. See 2 Tim 3.16, 17. 5. The great ſcope of the Scripture is, in the firſt place to direct us to know and take up Chriſt rightly, who is the kernel and marrow of all the Scriptures, to whom the law and all the Prophets bear witneſſe, and who is the great ſubject of the Goſpel; for, ſo is here held out, Theſe things are written that ye might beleeve that Jeſus is the Chriſt, &c. 6. Chriſt is only ſavingly known and taken up by faith; there is no coming to the treaſures of the Scriptures, nor to ſtudy him in them, but by faith, and no reſpective beſide will be tranſparent; for, Theſe things are written, that ye might beleeve, &c. 7. The great point concerning Chriſt, to be known and beleeved from the Scriptures, is; That Jeſus the Son of Mary, is the only promiſed Meſſiah, and anointed of the Father, He in whom all the law types and ſhaddows are accompliſhed, and in whom the promiſes are Yea, and Amen: And, That the ſame Jeſus is alſo, in unity of perſon, the Son of God by eternal generation, one in eſſence, and equal in power and glory with the Father; for, this is the great point to b beeleeved, that Jeſus is the Chriſt the Sonne of God; which is a large and needful ſtudy 8. The Scriptures are alſo written to point out that there is an eternal life, only worthy of the name of life, and which otherwiſe, is hid from the world, 2 Tim. 1.10. And to point out how this life may be attained; for, ſo is held out in the next place, as his end of writing, that ye might have life. 9. The Scriptures do point out no way of attaining ſalvation but only through faith in Chriſt, and that in his name, or as he hath revealed himſelfe; And it doth hold out the way and due order wherein ſinners ought to flee to him, and how they ought to abide in him, and doth promiſe eternal life to all who do ſo; for, the ſubject and doctrine of the Scriptures, is, that beleeving ye might have life through his name. See Acts 4.12. 10. As it is a part of our way to heaven, to be found in the faith and knowledge of Chriſt; So a right knowledge of him, as he is revealed in the Scriptures, and hath confirmed and evidenced the ſame by his miracles, is a ſpecial mean to excite men to ſeek after him, and ſalvation through him, and to encourage them to rely on him for attaining of ſalvation; Therefore is the one ſubjoyned as following on the other, that beleeving Jeſus to be Chriſt the Son of God, as the Word holdeth out, and he hath made good by theſe ſignes, they will ſeek life with him, and through him, and will be encouraged to beleeve, that they ſhall have life through his name.