A Complete History and Mystery of the Old and New Testament

CHAP. XXXVII. Of Christ 's Ten Appearances.

THE Sundry Appearances of Christ himself, are reckoned by the Learned, after a several sort: Some late Learned Critics and Chronologers▪ do reduce them into the more narrow number of Seven, that Sabbatical number, the better to make them comport with all the seven Numbers aforesaid, to wit, Christ's seven last Words, his seven last Wonders, and the seven last Signs of his Triumph▪ But the common computation hereof, among the most Authentic Commentators, (both Antien • and Modern) is that Py • hagorical Number of Ten; which is the number of perfection (as well as seven is so accounted) and no doubt but our Lord gave the most perfect Number of his Personal Appearances, betwixt his Resurrection and Ascension, which interval and space of time, consisted of four Tens, and forty Days; and wherein he appeared Ten several times, accordingly to his Apostles, &c. for their further and fuller confirmation of the Truth of his Resurrection.

The First Appearance of Christ, (as all Solid Writers unanimously say) was to Mary Magdalene, this is positively affirmed by that Infallible Evangelist Mark, Mark. 16. • . which is also as infallibly confirmed by the Evangelist John, Joh. 20.2.14.16. Indeed the Jesuit Maldonado, hath the confidence to contradict both those Evangelists, (as if the Infallibility of the Church of Rome, far exceeded the Infallibility of the word of God) saying, that Christ's first Appearance, was to his Mother Mary, the Blessed Virgin. This he doth daringly affirm, but cannot by any convincing Scriptures confirm, acknowledging that no such thing is written in the word; yet would he have it to be believed, that it was so, because (as he Magisterially saith) it was but meet and decent, that our Lord in point of Duty, should do so: Here a Sawcy Jesuit undertakes to Instruct Holy Jesus (who was the Wisdom of God, 1 Cor. 1.24.) an High point of Human Manners▪ obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalene, (though Mark expressly assert it) out of whom he had, cast seven Devils, Mark 16.9. This is the Impudency of the Babylonish Whore, to obtrude upon the Church their unwritten Verieties, (as the Catholics, or rather Cacolicks call them) equalling their feigning Traditions with the Authority of the Scripture of Truth, among those Fops as do [Jurare in verba Magistri▪] and can believe the Dreams and Fancies of some Old Doting Friar: What is this, but to make Man's Addle Brain, the Basis and Foundation of Faith, and not the word of God, which in Truth they have turned into an idle Romance, with the Trash and Trumpery of their unscriptural Traditions, imposed as Articles of their Creed, upon the too Childishly credulous, who are given up to believe Lies, 2 Thess. 2.10.11. Amongst which, this here is not one of their least Lies?

The Rhomist Jesuits are more Ingenious in this point, (though base and bad enough in others) ingenuously confessing in their Second Annotation upon Mar. 16.1. that this Mary Magdalene had the Honor to see Jesus first, after his Resurrection; because [say they] she Merited it, for bestowing so costly an Ointment upon him, while he was alive, John 12.3. and Mark 14.3. and sought to Anoint him with the like Ointment, when he was Dead; but not one word do we Read in any of the Evangelists of Christ's appearing either first, or at all to his Mother Mary: We may indeed well wonder at this, that he should not make his first Appearance, (if not to the Noblest or Holiest of Men, yet) to the Noblest or Holiest of Women, such as were Royal Queens, or Honorable Countesses, or to such as were Eminent for Holiness, (if not for Honor) as was undoubtedly his own Dear Mother, the Holiest of Women-kind: No, it must not be to any-such, for Honor or for Holiness, but it must be to this Mary, who had been a non-such, for Ignominy and Iniquity, God loves to walk in a way of his own, and by himself: This Honor done to her, who had been so great a Sinner, St. Mark Relateth this more at large, than the other Evangelists do, though in other Histori •• passages he bemostly more brief than the other three: Nich. Gorran, (though of the Dominical Order, yet) gives more Scriptural Sentiments upon this point▪ than Superstitious Maldonado doth from his blind Devotion to the Virgin Mary: For this Learned Friar renders five Reasons, why our Lord appeared first to Mary Magdalene, in his comment upon Mar. 16.9.) the first is, because she loved more Ardently, Luke 7.47. she had greatest love to Christ, because he had forgiven her greatest Sins: We read not that the Virgin Mary did wash Christ's Feet with her Tears, as this great sinner did; ver. 44. for though she call Christ her Savior, (so needed the forgiveness of some sins) Luke 1.46. yet were her sins but little to this Mary's, who had been but a light Huswife: His Second Reason is, that Christ might show hereby, he came into the World to save sinners, not the Righteous, (though there be none such, no not one; but in conceit only) Matth. 9.13, &c. His third is, that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven, than Proud Pharisees, or Civil Justiciaries, Matth. 21.31. which is a great shame to be left behind by such: As 'tis Storied of the Cadar, so Christ kills the quick (in conceit) but quickens those that are Dead in sin: His Fourth is, that as a Woman was the first Minister of our Perdition, (our Great Grandmother Eve, was the first that brought Death into the World) so a Woman must be the first Messenger of our Salvation, Mary Magdalene; that Apostolorum Apostolissima, (as one calls her) must be the first Preacher and Publisher of Christ's Resurrection, John 20.16.18. His Fifth is, 'twas a Comment on that Scripture, [where sin abounded, there grace hath abounded much more, &c. Rom. 5.20.] and that to none of other sorts of sinners, any Room for Desperation should be left: To those five Reasons of Gorran, other five Reasons may be added, why Christ appeared first to Mary Magdalene.

As 1. Because though she had been formerly a very great sinner; yet now (through grace) she was become as great a Repenter, her Sorrowing now was suitable and proportionable to her sinning heretofore. What was said of Manasseh, that as he had sinned greatly (in Defying God, in Murdering Men, and in Worshipping Devils) so he Humbled himself greatly, 2 Chron. 33.12. The same may be said of this Magdalene, insomuch that some report of her how this prodigious Penitent did (after Christ's Resurrection and Ascension) Retire into Gaul Narbonensi • ; where she spent Thirty years in weeping for her former sins: However, 'tis great question among Divines, whether Innocency or Penitency, doth more glorify God: Had Innocency been more for God's glory, the first Adam had never fallen from that State; and the Second Adam had never been promised to give Repentance; if Man had not sinned, then God had not Dyed: This way in God's Wisdom wrought and brought the greatest glory, to the great Creator, &c.

2. Because she sought her lost Savior with most Tears, 'It is said of this Mary that she stood by the Sepulcher Weeping, John 20.11. When she could not find him whom her Soul loved (as Can. 1.7. &c. ) both Alive and Dead; 'Twas her great Trouble, his Body was removed by some means or other, but how, or to what place, and whether for Honor, or for Dishonor, (as above) she knew not, only this she knew, that she had lost her Lord; and this broke her Heart, and broached her Tears, so sets her on Weeping; which none of the Disciples, or of the other good Women, (that we read of) did, 'tis said indeed that Peter (when his Lord, in Caiaphas 's palace, had melted his Heart with a look of Love, he went out and wept bitterly, Luke 22.61, 62. to wit, for his foul and filthy fall; but not a word Read we of his Weeping bitterly for the loss of his Lord, but on the contrary, when he and John had seen the empty Sepulcher, they both return Home to the City; and neither Peter, nor that beloved Disciple, had so much love as this Woman had, to stay weeping there, till they found him; and if they had▪ so done (for ought we know) they might have had the Honor of their Lord's first Appearance unto them, which she had: John 20.7, 8, 9, 10, 11, 12, 13. &c.

3. She sought for her lost Savior with most pains, she not only staid still there▪ (when Peter and John were gone Home, as too willing to want him still, or at least, for fear of the Jews Malice, lest they should be Apprehended) but also she stooped down with her Body; and looked more wishtly (as well as her watery Eyes would permit) into the Monument; that at least she might receive some comfort from beholding the very place where her Lord lay; but still received more Discomfort: Ubi Amor, ibi oculus, loving and looking, goes both one way; she cannot trust the Eyes of Pes • r and John; but must look into the Tomb also with her own Eyes, where she saw two Angels in White, sent for her sake, to tell her the glad Tidings of Christ's Resurrection▪ which their Splendour did intimate; and they ask her, [Woman, why Weepest thou?] Denoting how Angels still have pity upon Human • Frailty; and from their Compassion to us, do yet secretly Suggest Comfort: They do Hint to Mary here, that she had, (if she had known all) no such cause to Cry; but rather to Rejoice: And when she was no longer able to abide the brightness of those Angels, she turned herself back, and Addresseth to the Gardener for farther Direction, ver. 14, 15, 16, &c. of John 20. Supposing that he, rather than any, had taken the Body away; because none had such free Access-thither, as himself, to whom she offered (out of the Fervency of her Affections to Christ) with her weak Arms, to lift him to his proper place; that the Body of so Honorable a Person (to her) should not be Dishonoured by his Adversaries: Thus was she at most pains, for her much love to find him: 1. At most pains in staying there, 2. In stooping into the Grave; 3. In offering to lift his Body into its proper place, alone by herself, &c.

4. She made the most doleful complaints of her loss of him, first to the two Apostles, Peter and John, John 20.2. that some had taken the Body away; and had laid it whether in a decent or undecent place, she knew not; Secondly, To the two Angels she made the same complaint, ver. 13. still fearing that Thieves had done it, for stealing the rich Spices, (an Hundred pound weight) wherewith the body was Buried it, to secure it from Worms, and Putrefaction, till the Sabbath were over, that it then might be Imbalmed, John 19.39, 40. And Thirdly, She still powrs forth the same complaint to the supposed Gardener, John 20.15. where she drops three Emphatical [Hims] as if he had known▪ whom she meant.

5. She persevered most in her seeking him, even until she found him; we find not, that the Disciples either made any such complaints, as she did, or took any such pains; when they found him not in the Tomb, or sought him still anywhere else, (as she did) but returned Home, &c.

Remarks or Inferences from this first Appearance of our Lord after his Resurrection, are these.

1. Though we were as Notorious in sin, as Mary Magdalene had been; yet could we but become as Notable in Repentance before the Lord, and in such Fervent Love towards him, as she did, &c. There need no doubt be made, but Christ would also Manifest himself to us, as he did to this great sinner, out of whom he had cast seven Devils, Mark 16.9. possibly we have been possessed with so many Devils, (if not more) as she was; for Luther's Assertion is, [Tot Daemonia, quot Crimina,] so many sins, so many Devils; every sin, unrepented off, hath a Devil in it: Now seeing none can tell the Errors of his Life, Psal. 19.12. our Iniquities are more in Number, than the Hairs upon our Heads, Psal. 40.12. we are therefore not able to reckon them; and much less able to reckon for them: By this account we may in our State of Impenitency, be possessed with whole Legions of Devils: But if Christ (the stronger Man) hath met with us, and we with him; and hath Dispossessed the strong Man the strong Devil; yea, whole Legions of Devils, (as he did for that poor Man, Luke 8.30. Mar. 5.9.) and taken possession himself in us, Luke 11.21, 22. He will undoubtedly appear to us; for he assured us, [He that loveth me, shall be loved of my Father, and I will love him; and will manifest myself to him, ] John 14.21. And as Christ gave Mary Magdalene cause to wonder, why our Lord should vouchsafe to appear first to her, who had been such a wanton and wicked Woman▪ and not first to his own Dear Mother Mary, who had been all her Life time, an Holy Virgin Woman: So may he give us (worthless worms) cause to wonder, to cry out with the Apostle Jude, [ How is it Lord, that thou manifests thyself • o us, and not to many others (better than we) in the World,] John 14.22.

The 2d Remark is; The Divine Dignation and vouch sa • ement of our Lord, 〈◊〉 calling us by Name, is a Blessed-Evidence of his appearing to us: Mary here was Mistaken, in taking Christ for the Gardener, till he called her by Name, John 20. • 6. saying, [Mary] he pronounced that Name with such a Sound, Accent and Emph ••• (as sometimes he had done before his Death) that thereby he calls her but by • er Name; and immediately she acknowledgeth him, and Reciprocates this Answer, [Rabboni] that is my Lord: Thus when Christ calls us by Name, Isa. 45.3. and John 10.3. then he boreth our Ears, Psal. 40.6. and causeth us to hear his Voice also, Cant. 8.13. 'It is a vulgar, yet a True saying, [the Ear is first up in a Morning,] for nothing ordinary can so soon awake us, as to be called by our Names: How easily can Christ call up our drowsy Hearts, and slumbering Souls; if he do but speak to us with a strong Hand, Isa. 8.11. and say, [Awake thou that sleepest, stand up from the Dead, &c.] Eph. 5.14. crying to us by Name, [Lazarus come forth,] John 11.39. This he can do when he pleaseth, and (when we are even turned away from him, as Mary Magdalene was here) makes us Reciprocate, and answer Rabboni, thus was it with David, when the Lord said to him, [Seek thou my face] his Heart Ecchoed immediately again, [Thy face Lord, will I seek.] Psal. 27.8. This is frequently called in Scripture, our effectual calling, which is an Act of God's free Grace, wrought imwardly upon our Souls. When God first finds us, to call us Home from our out-strays to himself, the Voice of his Spirit comes behind us, being secure, passing by; and not regarding any good, having our Backs turned upon God, and all goodness: Therefore (saith God) in his promise, [Thou shalt hear a Voice behind thee, saying, this is the way, walk in it, &c. ] Isa. 30.21. and in his performance of that promise, 'tis said, [I heard a great Voice behind me, &c. ] Revel. 1.10, 11. and Mary here turned herself, as soon as Christ had called her by her Name, John 20.16. but because 'tis said, ver. 14. that she turned herself back (from the Angels, ver. 13.) and saw Jesus, &c. therefore Augustine distinguisheth in his [converse corpore & cord,] her first turning was with her Body only, and therefore she thought him, what he was not; to wit, the Gardener; but now her second turning was with her Heart; and then she knew him, (as she was known by him) and acknowledgeth aright who he was, Rabboni my Lord.

The 3d Remark is; As Mary wept, where she had no such cause of weeping; for she wept, because she thought that her Lord was lost, when he was Risen indeed, and was at her Hand, though she could not see him; for her Tears disturbed her Sight. so too many weep and bewail, when there is no such cause, as Jacob did for Joseph, Gen. 37.33, 34, 35. when his Son was Risen to the greatest Honors, this fault is found among Women especially, who would do well to keep their Tears for better uses; and not wash foul Rooms with such sweet waters: Needless Tears, must be unwept again: Suppose it be for a lost Christ, know, he is nearest those that cannot see him for their Tears: If they seek him in sincerity.

The Second Personal Appearance of our Lord. Redeemer after his Resurrection was to the Holy Women, in company with Mary Magdalene, as they returned all together from the Sepulcher: The Evangelists, Mark and John, give an Ample Relation of the first appearance of Christ, to Mary Magdalene alone, Mar. 16.9. & John 20.13, to 18. but Matthew only Records this second, Matth. 28.8, 9, 10. Luke also mentions something of it; but speaks short, and not all or fully, Luke 24.22, 23, & 24. speaking only of the Vision of Angels that told them he was alive, but not of any Vision of Christ himself to them; and the Reason is supposed to be this because though the Women began now to be removed a little more from their former conceit, that it was only a Removal of Christ's body, (as Mary Magdalene three times conceited it, John 20.2, 13, 15.) and not a Resurrection of it; yet now seeing Jesus appear to them, they had some clearer Conceptions of Christ's Resurrection, than before; but now without their doubts and fears still; since Christ refused to be touched by them, thence did they doubt and fear, that it was still but a Spectrum and Phantasm, which they saw now, and which refused to be touched: And no doubt but there was such a like doubt, not only in those good Women, and in Thomas (whom nothing but a Touch of Christ's Body could convince) but also in the other Disciples, therefore as Christ said to them [a Spirit hath not Flesh and Bones, as I have,] Luke 24.39. So he said to those Holy Women, [fear not ye] to wit, that I am any Phantasm only, and not that very Body which was laid in the Grave, Matth. 28.10. Hence Luke Relates no more, because (I say) though they saw Jesus then; yet did they still doubt, that it was not Jesus himself, but only a Spectrum: Therefore it is said there, [Him they saw not,] ver. 24 for at the least, Cleophas, (the Relator thereof) did not as yet believe. that Jesus was really Risen: However, Matthew speaks fully, supplying the shortness of the other Evangelists; and saying, that [as the Holy Women went, (at the command of the Angel) to tell the Disciples, they met with Jesus in the way, behold Jesus met them, saying all Hail, 〈 in non-Latin alphabet 〉 , Gaudete, Rejoice ye,] Matth. 28.9. and now are they more fully persuaded, that it was the Lord, who was Risen indeed, from thence is their double posture. (1.) Of falling at his Feet, and (2.) Holding him fast by his Feet, as loath to let him go, whom they had now, and Adored. I am not ignorant how those Learned Interpreters (who would reduce the number of Christ's Appearances, into seven only) do Interpret Matthew here Synecdochically, and by an Enallage Numeri, as if Matthew 's plural Number, (speaking of them, to wit, Women) should be understood only of one Woman, to wit, Mary Magdalene; which John speaks of only, and of no other Women, or because of Magdalene's Waiting-Maid (as Maldonado saith) was with her Mistress, &c. but Augustine, Gregory Nyssen, &c. among the Ancients, (with whom Pareus, and other Worthy Modern Authors do concur) make these two to be differing Relations, of two distinct Apparitions, John Writing distinctly of the first only, and Matthew of the second: These Reasons do seem to render it probable. 1. The place was differing, the first Appearance was at the Sepulcher, the second was in the way to the City: 2. In the first there was a Prohibition of Nols me tangere to Magdalene, but none in the second, but rather Encouragement, [be not afraid, John 20.17. & Matth. 28.9, 10. 3. The Person's are differing, Mary Magdalene was alone in the first; but many other Holy Women, had the privilege of the second Appearance: St Matthew indeed doth Name only the two Maties, but St. Mark adds Salome; and Luke not only adds Joanna, but also other nameless Women, Mar. 16. v. 1. & Luke 24.10. All these were together, when our Lord made his Second Appearance: So that Mary Magdalene had the Honor of Christ's two first Appearances.

Inquiry; But where was Mary, the Mother of our Lord all this time?

Answ. 1. Some indeed do suppose, that the Mary (called the Mother of James, &c. Luke 24.10.) must be the Mother of our Lord, seeing that James is called the Lord's Brother, Gal. 1.19. not as if Born to her, who lived and died a Virgin; but as born to Joseph, (her Espoused Husband) by a former Venter, as all the Greek Interpreters Affirm: These Sons ( James, Joses, &c.) when their own Father Joseph was Dead, still follow the Mother of the Family, to wit, the Virgin Mary, their Natural Father's Espoused Wife.

Answ. 2. But it appears evidently, that James and Joses, &c. were only Cousins to Christ (though called his Brethren, Matth. 12.46. Gal. 1.19.) as born of his Mother's Sister, Mary the Wife of Cleophas, Matth. 27.56. Mar. 15.40. and such Cousin-Germans are called [Brethren,] Gen. 13.8, & 29.15. So that it could not be the Blessed Virgin Mary, to whom Christ appeared here, but it was her Sister.

Answ. 3. (1.) Christ on the Cross, committed his Mother to John, with whom she was now, and (it is supposed) doubted not of Christ's Resurrection, 2. Christ's Work was not now to know any after the Flesh, 2. Cor. 5.16. Deut. 33.9. 3. Had he first appeared to her, none would have believed her: Hence we have not, we hear not one word from any of the four Evangelist's, of our Lord appearing at all to his Mother Mary; much less first, as the Jesuit Maldonado Asserteth; for if the Disciples looked upon those Tidings, which the two other Mary's, &c. told them, as Idle Tales, Luke 24.11. how much more would they have Judged them, as the Doting Dreams of a Fond Mother, concerning her only Darling Son, had she been the only, or the first Messenger thereof: A manifold Mystery, may be learned from this History of our Lord's second Appearance.

As 1. Such is the power of Divine Love to Christ in the Soul, that it is made thereby Restless in it's Inquiries after him, when first they have found Peace and Satisfaction in an Enjoyment of him: The Center of the Soul, is Union and Communion with a Sweet Savior, Matth. 11.29, and all Created Beings are Restless out of their Center. Omne leve tendit sursum, omne grave deorsum: Fire and Smoak press upward, Stones and ponderous pieces downward, because there is their Center. Thus was it with those Holy Women, they had lost their Lord, with whom they had found their best Felicity; now they cannot brook any Distance or Estrangement from him, and therefore do they diligently seek (here) after a lost Savior.

2. The stronger our Affections to Christ are, the greater shall be our Honor; and the quicker shall be our returns of Relief: Thus the Lord dealt with these Holy Women, who have here not only an Honorable Room in the Divine Records of the Gospel, for their excelling others (even the Disciples themselves) in their love to the Lord; but also they are the soonest Relieved with comfort from their Fears, even by the same means, wherewith the Adversaries were Terrified; for the same Angel who frighted the wicked Watch away, and leaving them to lie still under their Horrour and Affrightment; yet he comforts those good Women with [fear not ye,] as those that are fled do: Nor was this all, but their seeking after Jesus, was Honoured with an happy finding of him, before they were aware, and much sooner than they expected: Which therefore was the more Joyful a meeting to them:

3. Such Souls as seek a lost Christ sincerely in the way of Obedience, and in due use of God's Ordinances, shall assuredly find him to their Satisfactson in due time: The Lord meeteth those that do walk cheerfully in the way of Righteousness, Isa. 64.5. If we call (he saith) I will Answer, and show us Great and Mighty Things, such as we knew not, Jerem. 33.3. Such as draw nigh to God in Duty, he will draw nigh to them in Mercy, Jam. 4.8. Thus those Women were obeying the command of God's Angel, and running to tell Tidings of Christ's Rising to his Disciples, and Christ meets them in the way, and both confirms and comforts them

4thly, A new found Christ after some sad time of losing him, must be held fast with both hands earnestly: Thus these Good Women did, who first fall down at Christ's Feet when they had newly found him, and then they hold him fast by the Feet, as resolving to lose him no more: The former of those two postures declared their Humility, and the latter, their Love. The Saints do the same still, by clasping about him with the Arms of Faith, cleaving close to him, as if it were done by a corporal contact. Thus the Shunamite clung close to the Feet of Elisha, 2 Kin. 4.25, 27, 30. Thus also did the Shulamite with him whom her Soul loved. She saith [ I held him, when I had found my lost beloved, and would not let him go, &c. Cant. 3 2, 3, 4. and again upon a second loss, she charges the Daughters of Jerusalem, if they found him, to tell him, that she was Sick of Love, and nothing could cure her but his Presence and Imbracements, Cant. 5.6, 7, 8. and when she found him, she held him fast in the Galleries, Cant. 7.5. There she gave him her loves, ver. 12. while his left hand was under her Head, and his Right Hand Imbraced her, Cant. 8.3. with Cant. 2.6. And thus are we commanded to cleave fast to our Lord, for he is our Life, Deut. 30.20. And thus that Good Man, Barnabas, who was full of Faith, and of the Holy Ghost exhorted the Primo Primitive Christians at Antioch, that with purpose of Heart they would cleave unto the Lord, Acts 11.22, 23, 24. We need not fear, that our Lord will rebuke us, as he did Mary Magdalene, John 20.17. saying [Touch me not,] for then he was not to stay with her, nor she with him. As he now appeared in his glorified Body (above the capacity of only Mortal to converse constantly with him) and therefore must appear sometimes only (till the Great Truth of his Resurrection was sufficiently confirmed) and then disappear again. So he had other work for her to do at this Juncture, than to linger there in holding of him: Because his Bowels now yearned (for though he, was now above all Passion, Natural and Human Passion, yet not void of Spiritual and Divine Compassion) towards his poor almost heart broken Disciples, who were now crept out of their lurking holes, and were now got together Mourning and Weeping for the loss of their Lord, Mark 16.10. (as she had been doing at the Sepulcher) and therefore she must run quickly to relieve those Mourners with the same comfort, where with both the Angels and Christ (concurring with, and confirming it) bad comforted herself. This was of more Importance, and required more expedition than her Inconsiderate Zeal, in desiring to hold him longer, seeing he was not now at that point of time going to Ascend to his Father, but would stay Forty Days more upon Earth, and so give her more opportunities of touching him before his Ascension Herewith she was satisfied, knowing experimentally, what an Heart grieved for want of Christ meant, how costly and smarting this had been to herself, and how desirous herself was of a ready relief, therefore she ran quickly to tell Peter and John, to comfort them who were now in the same grief, they ran to the Sepulcher, and she after them also, &c.

5thly, Our Lord, of a Truth, is no respecter of Persons, Acts 10.34. Male and Female are all one in Christ, Gal. 3.28. Col. 3.11. Christ made his two first Appearances not to Males, but to Females, and why was this done but to shame his Disciples who were fled from him, whereas those Good Women cleave close to him, both while he was Living, and when he was Dead, therefore are they first honored by his Appearances to them when he was Alive again. Ambrose wittily Descants upon this, saying, [Per os Mulieris mors antea processerat, & per os Mulieris Vita postea reparatur.] As by the Mouth of Eve did Death enter into the World at the first, and a Woman was the first Minister thereof. So by the Mouth of Mary Magdalene came the first Publication of its Reparation to Life, and a Woman must be the first Messenger of it. And therefore an Angel of Light doth Commune with a Woman about Man's Salvation, Luke 1.28. to 36. as the Angel of Darkness had done with the first Woman about Man's fall & Destruction. Thus also or Lord here thought it not enough to remove the reproach cast upon that weaker Sex, because the first Woman tempted Adam to Sin, and for the due Advancement of Female Glory, to Appear first to one of that Sex, but his second Appearance must be made to several of that Sex, also, before he once Appear to any one Man. Souls have no Sexes. Though the Old Testament mention many Good Women, yet the New doth mention more. As Magdalene was honored to tell Peter and John (who returned to the City after they had run to the Sepulcher and saw no Christ, but Mary staid till she saw him) so the other Holy Women (having Mary Magdalene also in their company as a Captain) have the honor to tell all the Apostles, &c. Luke 24.9, 10. When as the Apostles themselves took these Tidings as tattling Women's Talk, and Idle Tales, ver. 11. True Faith is a great Work, we can sooner believe Romances and Fables, than we can the most Sacred Truths however Taught and Testified.

6thly, A Soul's meeting first with a lost Savior, is a very joyful meeting, here our Lord saith to those Holy Women [ 〈 in non-Latin alphabet 〉 , Avete, Gaudese, Rejoice ye, or Peace be unto ye: Great Peace and Joy have they that find again their lost Redeemer. Behold those Truths here.

Mark 1st, Prescribed means of Grace (duly and truly improved) will help the disconsolate Soul to find out a lost Savior. Those good Women are walking in that way which was prescribed to them by the Angel of God, and in the way they meet him whom they wanted, so may those Souls do that believe God's Word in the Mouths of his Messengers.

Mark 2d, These Holy Women did not only believe the promise, but also obey the command of God's Angel, then Christ met them, and confirmed them both in their Faith and Obedience, commanding them to do the same things that the Holy Angel had commanded them, Mat. 28.7, 8, 9, 10. Such Souls as do believe and obey what Christ's Ministers (called Angels) • i • them, shall both meet with Christ, and be farther confirmed in their duty by him.

Mark 3d. Such Souls (though their best Faith be mixed with some fear) shall not only find a lost Jesus, but also a reward of their obedience, and a remedy against their fear, as these did, to whom Christ said, be not Afraid.

Mark 4th, Humble Sinners may be homely with their Savior, yet find Acceptance with him, as these Women did, who took him by the Feet, and held him there, as loath to lose his Presence anymore.

The Third Appearance of Christ was to the two Disciples Travelling to Emmaus, to whom he Preached a stinging Sermon. The Evangelist Mark toucheth upon this with b • evity, Mark 16.12. But Luke relateth it in a large description, Luke. 24.13, to 32. which therefore requireth the more Inlargement upon it.

The 1st Remark here is; The place, whither these two Disciples were going to, was Emmaus, which signifieth [a forlorn People] being Sixty Furlongs, or Seven Miles and a half to Jerusalem. Some Ancients say, the Hot Baths for healing cold Diseases by Bathing in those Waters were found there and much frequented: For the Hebrew words [Cham-Majim] signifies Hot Waters: Whatever was the place, sure I am, those two Disciples went forlorn thither (they staid not with Mary at the Sepulcher. But their Evidence of Christ's Resurrection made them to return with Joy. I omit other Descants upon the signification of the name [Emmaus] as it signifies an hastening Mother, and likewise the City of Victory, both which names do represent the Church our Mother, who hasteneth to enter into the everlasting rest, Heb. 4.9. and is the City of God, that obtaineth Victory by her Faith, 1 John 5.4. and the Church Militant at Emmaus passeth back to be Triumphant in Jerusalem which is above: But whatever it signifies, sure I am, these two Disciples got a draught of the Cordial Waters of Life (as they went to this Village of Hot Waters) which made their Hearts burn within them, Luke 24.32.

The 2d Remark is the Persons; Who they were? Some say to this, that these two Disciples were Cleopas and Luke: That Cleopas was one of them is clear, because he is named by Luke, ver. 18. But the other person cannot be Luke, because the Evangelist in his Preface to his Gospel doth distinguish himself from others that had been Eye-Witnesses, Luke 1.2. which he could not have done, had he here seen the Lord. As Theophylact thinks it was Luke, but amiss, So Epiphanius affirms it was Nathaniel: But Origen asserts it was Simon Peter, with whom our Late Learned Critics do concur. Yet the general Sentiment, both of the Antient and Modern Expositors, is, That these Disciples were two of the Seventy, distinct from the Apostles, whom Christ appointed as Assistants to them, Luke 10.1. who likely (as some say) lived at Emmaus, and were now walking home when the Passover-Solemnity was performed; but meeting with this appearance of Chris • beyond expectation, and to their Amazement, they returned that Night to Jerusalem, and found the Eleven there Assembled together, Luke 24.33. Which some make an Argument to prove, that the other was not Peter, for then it had been Improper to say, that one of the Eleven found the Eleven together.

The 3d Remark is; The frame Christ found these two Disciples in, which is laid down in two Circumstances. (1.) In their going from Christ and from the City, where he had appeared already once to Mary Magdalene at the Sepulcher, and again to the other Women with that Mary in the Way to the City. These two Travelers staid not there waiting with the Holy Women, but as void of all Hope, ver. 21. (notwithstanding the Rumour of Christ's Resurrection they had heard, ver. 22, 23.) they turn their backs of him, yet he will not do so of them, but pursues them and fetches them back to their Fellow-Disciples: May not they and we say with David, the Lord's Mercy and Goodness follows us (even when and while we run from it) Psal. 23.6. The Sun of Righteousness doth here, as the Sun of the Firmament doth follow the Traveler (that turns his back of it) with his Light, Heat, and Refreshing Beams. 'It is an high favor that Christ will be found of those that seek him, but •• is a most stupendous condescension, that He will be found of those that seek him not, Isa. 65.1. as he was of those two, who went from him and thought not at all to find h •• . Christ is better to us than our Thoughts and Fears, but infinitely than our Dese ••• as here. Alas! how oft do we forsake our own Mercy, by following lying vanities, J •• . 2.8. as Jonah did, &c. The (2d) Circumstance is, Though they were walking from Christ, yet were they Talking of him, as they walked by the way, they talked together of all the things that were done, Luke 24.14. Would to God, that in our walkings abroad either in the Fields, or in Journeyings to Fairs and Markets, &c. we could carry on such talkings together about the things that concern Christ, and not about worldly Matters, or News (as most men do) concerning State Affairs, &c. would we but turn our talk more into Holy Conference (such as Elijah and Elisha had, when the Heavenly Chariot came to sunder them, 2 Kin. 2.11.) Christ would sooner appear to us, &c.

The 4th Remark is; Christ's manifesting himself to those two as they walked and talked, ver. 15, &c. though their walk was the wrong way, to wit, from Jerusalem to Emmaus, yet their talk was the right way, for they talked of Christ, and therefore he whom they talked of came in, and made the third Man. The Man in the Parable walked the wrong way too, even from Jerusalem to Jericho, and he falls into the Company of Thieves that wounded him, and left him half dead, Luke 10.30. it may be supposed, as he could not have any Holy Conference for want of Company with him, so walking alone, he had no good Meditation by himself. But here though their walk was wrong, yet their Talk was right, and therefore they fall into the happy company of Christ himself. Oh what a shame it is, that men of all callings and occupations, can so freely and unweariedly Discourse together of their own concerns, as the Seamen of their Sea-affairs, the Soldiers of their Combats and Victories, Husbandmen of their Husbandry, Merchants of their Merchandizings, &c. yet Christians (who are of the Highest Calling) cannot so willingly without weariness, confer also of Christ.

The 5th Remark is; the manner how Christ manifested himself to them. The Evangelist Mark saith, it was in another Form, Mar. 16.12. no doubt, but Christ retained his Native Form, Figure and Effigies, only his Countenance might be fairer and more glorious, as it was in his Transfiguration; otherwise what need was there, that the Eyes of those two Men should be held (to wit, by a Divine Power) Luke 24.16. Thus Mark and Luke may be well Reconciled, some say, he only appeared in another Habit, than he had appeared in to Mary, who mistook him for the Gardner; because he appeared to her in such an Habit: And the Truth is, Mary 's mistake was not so much (though then she understood it not) for Christ is the best and most Blessed. Gardner in the World, who not only makes all kind of Plants to grow out of the Ground (which is their Sanctuary, rather than their Sepulcher, during the cold Winter) every Spring-time; but also made his own buried Body, to Spring up as an Herb out of the Earth, Isa. 26.19, &c. and more especially, doth this Omnipotent Gardner, cause quickening and saving Grace, to Spring up as green Grass in our Hearts. Thus Christ appeared to these two Men, in the Habit of a Traveler, yet not of the common sort; but more like a grave Doctor, whom though they looked upon him as a Stranger, Luke 24. ver. 18. Yet Honoured him with this precedency, of craving a Blessing for them, when they all sat down to Meat, ver. 30. or our Lord might appear to them in another manner, than he had used to appear in, while he lived among them in his State of Humiliation, now his Body was glorified by his Resurrection. Thus also our Lord appeared another time in the Habit (as it is supposed) of a Merchant, or of some House-keeper, that wanted to buy of the Fishermen, a parcel of Fish, John 21.2, 3. However, they had Christ in their Company, yet knew him not; for their Eyes were dazzled by a Divine Hand, some say, this dazzling was from the Devil. Thus Christ is oft with us, and we know it not, when our Lord appeareth not to us in that Form, wherein we do expect him: He sometimes comes to us (as it were) in an Habit to humble us, when we look for his coming to comfort us, the fault lies not in our Lord; but in our own Eyes, that may sometimes be dazzled by the Devil, and sometimes may be held and with held (yet for gracious ends) by a Divine Hand; Therefore have we need to pray with David, [Lord open my Eyes, that I may see the wondrous things of thy Law,] Psal. 119.18. Give Lord, the Spirit of Discerning, whereby I may Discern my Lord's Face and Voice in his various Appearances to me, that I may say, [ 'It is the Voice of my Beloved, &c. Cant▪ 2.8, & 5, 2.

The 6th Remark is; the matter of the Discourse betwixt Christ and the two Disciples, which is manifold, as 1. His question he asks them, [what is this talk ye toss,] (as the word [ 〈 in non-Latin alphabet 〉 ] signifies.) like a Tennis Ball betwixt you two] Luke 24. ver. 17. what conference (saith he) is this you hold with so much Fervency and Earnestness? And why are ye so sad? When 1. should Christ come into our Company, and ask us what kind of Communication do ye carry on among you, as he did here, should we not sometimes (at least) be ashamed, &c. The Lord hearkens and hears, when we speak not right, Jer. 8.6. and he books all our Conferences in his Book of Remembrance, Mal. 3.16. He saith to us, what are ye Discoursing of? If it be of Soul Affairs, I have a Blessing for you; but if it be only of Money-matters (though lawful in its Season) or of Trifles, Jarrs, &c. then have I no Blessing for you: May it not be justly feared, that most of the Conferences, even of Professors themselves, (omitting the Profane, whose Tongues and Talk are loose, like their Hearts, 1 Sam. 24.13. Matth. 12.33, 34, &c. ) is ten times more of the World, than of Religion: Alas, the Bell is known what metal it is made off, good or bad, by the found of the Clapper: What is in the Well, will be found in the Bucket; and what is in the Ware-house, will be shown in the Shop: So what is in the Heart, will be bubbling forth at the Mouth: 'It is a shame we Tremble no more as that saying of Christ, [that all our idle and wast words, as well as those that are wicked, must be accounted for, Matth. 12.36, 37. Hence those two wise Sages of the Heathen World, Plato and Xenophon, thought it fit and profitable that Men's Speeches at Meals, and such like meetings should be Registred for Remembrance; now should we do so, how oft should we be put to the Blush, to read over the Records of our former Discourses, especially should Christ be present, as here, &c. and ask us at all times also, what are ye thinking? And what are ye doing, &c. From the Second part of Christ's question, [why are ye so sad?] that the Lord loves not to see his Saints and Servants sad, his Tender Heart and Bowels of Divine Compassion (even in his glorified Body) soon yearned at the sight of their Sadness; and therefore questions them, as Joseph (a Type of Jesus the Antitype) did Pharaoh 's Officers his two Fellow-Prisoners, [Wherefore look ye so sad today?] Gen. 40.7. And as that mighty Monarch (Artaxerxes) did his cup-bearer Nehemiah, [Why is thy Countenance sad, seeing thou art not sick?] Neh. 2.2. Christ seems here to be Afflicted with their Affliction, as Isa. 63.9. and to be the like Affected, as if he had been the like Afflicted. He loves cheerful Livers as well as cheerful Givers, 2 Cor. 9.7. and would not have any of his Servants to make the World believe by their sadness, that they serve an Austere Master. How then ought we to chide our Souls out of Sadness as David did his? Psal. 42.5, 11. & 43.5. three several times, and check all our Despondencies, not only with this consideration of our being Servants to such an honorable Master, who employs us in such honorable Work, and never fails to Reward us with such honorable Wages, even double Wages, both in this World, and that to come, Mark 10.30. But also with the comfort of being Sons and Daughters to the King of Kings, and Lord of Lord's. Thus Jonadab said to discontented Amnon [Why art thou, being a King's Son, so lean from Day to Day?] 2 Sam. 13.4. Christians may with better Minds, and to more holy purposes comfort one another after the like manner, for God gives them better names than those of Sons and Daughters, Isa. 56.5. John 1.12.

The 2d Branch of that conference is Cleopas his Answer to Christ's Question, Luke 24. v. 18, to 25. Art thou only a Stranger, &c Whence Note,

1st, This may serve as an Argument to evince and evidence, that the other was not Peter, who was always the first and forwardest to speak in all companies, upon all occasions, &c. so would have given the answer here, and not have yielded Priority of Speech to Cleopas, though he was the Graver Man (as Grotius saith) yet but one of the Seventy Disciples, whereas Peter was one of the Eleven select Apostles, and of the first Rank also.

Note 2d, Cleopas reproves Christ for his Ignorance of such a Public Tragedy, as had been acted in the sight of the Sun: Here the same person whom Peter acknowledged to know all things, John 21.17. is unjustly charged by Cleopas for knowing nothing. Let not us then grudge at groundless Calumnies and false Accusations, since our Lord was so served.

The 3d Note is; Christ himself is accounted a Stranger here, by two of his own Friends, and former Followers. Thus Job 's Familiar Friends had forgot him, and his own Servants accounted him a Stranger, Job 19.14, 15, 16, 17. Thus was it foretold of Christ, [I am become a Stranger unto my Brethren, and an Alien unto my Mothers Children,] Psal 69.8. that is, to those of the Jewish Synagogue, who were angry with him, Cant. 1.6. and put him to Death. There were many Strangers from all parts, that came now to the Passover, and 'tis the common custom of Strangers to Inquire after News, therefore did those Men marvel the more, at this Stranger's Ignorance of such a Public and Unparallelled Action, as was the Passion of Christ: However they venture to entertain this Stranger, and so at unawares they entertained not so much an Angel, as the Lord of Angels, we are so commanded to do, Heb. 13.2. and to pray, Lord be not a Stranger to us, Jer. 14.8.

The 3d Branch of this Conference is; Christ's second Question, [ What (saith he to them) are the things which you think I am Ignorant of, ] Luke 24.19. Our Lord did not ask either the first or second Question, because he was Ignorant in either case, for he, who knew all things, knew well what these two Men were talking of, and knew better what had been done in the City, because, done to himself, so he had not only a notional, but also an experimental knowledge thereof, and might have Answered, [Know them, yes I know them by smarting experience,] He learned his knowledge by his experience, as well as his obedience by his suffering, Heb. 5.8. Christ asked, (1.) What are ye talking of? And (2.) What things? Not for his own Information, no more than the Lord did, when he asked Adam, [What hast thou done?] Gen. 3.9, 11. and Cain, [Where is thy Brother?] Gen. 4.9, 10. for the Omniscient God knew both these well enough. But he asks here for Great and Gracious Ends.

As 1st; That he might not Interrupt their Godly Discourse (as some Intruders sometimes do) but carries it on, as well as keeps it on foot; from whence we may learn. That holy conference ought to be held up without disturbance from any hand. Whoever comes in, while it is in hand, should do as Paul did [gather sticks to keep alive that Fire the Barbarians had kindled,] Acts 28.4. We may not be Quench-coals, to hush or hinder savoury discourse, but rather nourish and cherish it, as our Lord did here.

2dly; Another end of Christ's asking them twice here, was, that he might take the better occasion from their Answers, to instruct them in the Ways of God more perfectly, (as Aquila and Priscilla did Apollos, Acts 18.26.) and to strengthen their Faith.

The 4th Branch of this mutual communication was Cleopas 's declaring what things had happened, &c. wherein is observable,

1st; That these two Disciples had indeed true Faith, as appeared both by their commending of Christ, calling him a Prophet, yea more than a Prophet, one of transcendent excellency, both for his Miracles and for his Oracles, and highly approved both of God and Good Men. And by their condemning of the Kill-Christ's.

Yet 2dly, They had but a weak Faith, which was now shrew'dly shaken, saying, [ We trusted he had been our Deliverer, &c.] Luke 24.21. But alas now, we cannot tell now what to think or say concerning him: We thought while he was Alive, and appeared mighty in Deed and Word, that the Church would be delivered by him, but now, that he is Dead and Buried, our Hope and Comfort is Buried with him. Thus they stumbled at the Cross, &c. (as many of weak Faith daily do, being but Swallow-Friends, appearing in Summer only) they also were startled at the time of his lying in the Tomb, [This, say they, is the third day, ] a Day upon which their Jewish Rabbies had many eminent Remarks from these Texts, Gen. 22.4. & 42.18. Exod. 19.16. Hos. 6.2. Jon. 2.17, &c. yet nothing of good (that they yet knew of) was come to them out of that great Critical Day, but it might justly be retorted upon them, what once one Spurinna, replied to Caesar [Venit Dies, non Abijt] that Lucky day is indeed come, and as yet it hath not brought thee Victory, but stay a while till that Day be gone, 'tis not still expired, much may happen yet before the Night cometh: Thus were these two Men too quick with Christ, whereas indeed Christ was too quick for them (being now Risen and Present, when they thought him now in his Grave) and whereas also they that believe, ought not to make such hast, Isa. 28.16. not more hast than good speed: Their hast here was such as (because that Third Day had, as they imagined, still disappointed them) made their hope hang the Wing extremely, and though they had heard rumour of Christ's rising that Morning, by some tattling too credulous Women, yet because they had not themselves seen him with their own Eyes as yet, therefore they not only stumble at the Cross and startle at the Time, &c. but also they stagger at the Truth, insomuch as they were ready to cast away their confidence: Too many 〈◊〉 Thomas 's there be, that will not trust Christ any further, nor any longer than they can see with their Eye sight; and feel with their Pinger ends: What is this but to bind our Faith (which is the Evidence of things not seen, &c. Heb. 11. • .) to the fallacy of our sense and feeling; Whereas it is the nature of Faith to believe God upon his bare word; and that against sense in things invisible, and against Reason in things incredible. Sense corrects ••• gination or Phansy, Reason corrects Sense, but Faith corrects both Fansy, and Sense, and Reason also

The Fifth Branch of this Mutual Discourse is, Christ's Tenderness towards the • e • ble Faith of these two Trave 〈◊〉 in corroborating their • ainting Confidence 〈…〉 doth by two Mediums or Means; (1.) By reproving them for their slowness of heart to believe the Scriptures, Luke 24. v. 25. Wherever Christ in his Spir •• is preseth with us in an Ordinance, He will be convincing us of some in, John 16.8. and make us cry out with me Lepers, 2 Rings 7.9. We do not well to tarry here some 〈◊〉 will befall us &c. If Christ Rebuke us not for tarrying and loitering in customary Acts of any known sin, 'tis a shrewd sign Christ hath nor yet Thrust himself into our company, as He did here into theirs: Particularly, He reproves them ••• ply for their slowness to believe the Scriptures: Such is the corruption o • our Natures, that we are more quick to believe any • abu • ons Romance, or false Report, than the Gospel of Truth: This we learnt from our first Parents at, the Fall, who believed the lying Devil before the God of Truth. There is indeed an over hasty believing, which is called Levity of heart, Eccl • s 19. and no better than a precipitant presumption, not the Faith of God's Elect, Titus 1.1. which is attended with Repentance and Humiliation. There is a Golden-Mean betwixt being over preposterous and over ••• dy herein Christ's second Means was; Then (2dly.) By instructing them into a right way of believing; 〈◊〉 the necessity of his own Death, from the Testimony of all the Prophets (which he expounded to them, opening their understandings in them▪ as well as the Holy Scriptures to them) before he entered into his glory. 'This is the grand Statute of Heaven concerning Christians also, that they must first bear the Cross, and then wear the Crown▪ Acts 14.22. 2 Tim. 3.12. He founded their Faith on the Holy Scriptures, Father than upon his Personal Appearance to their Eyes; or his Conference to their Ears. He might have presently made himself known to them, and plainly told them [I am the very Jesus who was dead, but am alive again] as he told John, Rev. 1.8. but he drew them on by little and little, and led them leizurely through all the Scripture Prophecies concerning himself, till they drew nigh to the Town that they went unto This teacheth us, that our Faith, when founded upon the Holy Scriptures, is more surely founded, than by a Voice to the Ear, or by an Apparition to the Eye; for these may be slandered, or suspected to be Impostures, but this cannot be so; hence 'tis called the more sure Word of Prophecy, 1 Pet. 2.19, 20. The Authority of the Scriptures is greater than of an Angel's Voice, Gal. 1.8. and equal to an Audible and Immediate Voice of God himself, yea of plainer perspicuity and certainty to us; for, beside their being Inspired, they are also both written and sealed.

The Sixth Branch is, Christ's discovering himself to them: Wherein we have these special Remarks: (1.) When they were got nigh to the Town. Christ makes as if he would be gone, verse 28. not that he had any purpose to depart from them, but to prove them how they prized him, and accounted of his company. Therefore this ought not to be misimproved to palliate any kind of sinful dissimulation. If Solomon might make as though' he would do an Act that in its own nature was unlawful (to stay an Innocent Child) 1 Kings 3.24. sure I am our Savior might do this which was but indifferent in itself (whether to go or stay) without being charged with the sin of Dissembling, so we, &c. (2.) When Christ makes to be gone, the two Disciples would not let him go, but one (as it were) gets hold on one Arm, and the other on the other; there they hang till they constrain him to continue with them, verse 29. Yea, all this they did, though they had been sharply Rebuked by him, and as yet knew him to be not other than a mere Stranger, yet are they not still weary of such a sow •• Fellow Traverser's Company, as we should have been, and glad to shake off such saucy Stranger. Would to God▪ we may not now be weary of the company of Christ and his Gospel in this day of sharp Rebukes for our former misimprovement of the Meons of Grace; he is threatening to be gone, to take away his Gospel, and to remove his Candlestick, &c. Oh that we could cry to Christ! ( Now if ever, now or never, before it be too late.)

[ The Day is far spent, and the Night is at hand, &c.] The Night of Trouble is already come, and how near the Night of Death is, we know not. Oh leave us not, sweet Savior, Jer. 14.8, 9. But if we grow cold and careless of the Gospel, as Luke 12. v. 47. or dare to live in known sins, as Ezek. 8.6, &c. Christ will pack up his All and be gone, if we lament not after the Ark, as 1 Sam. 7.2, 6 If we do not repent of our Sins and then do not take faster hold of Christ also, as these two Disciples do here And as Jacob did long before, and would not let him go without a blessing, he had then let his Flocks and his Herds go, his wives and his Children go, when in his wrestling he said [I will not let thee go] Gen. 30.26. Thus likewise when the Lord told Moses, that he would not go himself with Israel, but turn them over to the Conduct of a Created Angel, that himself might no longer be vexed with that stiff necked People, Exod. 32.34. and 33.2.3. Moses will not lose his Lord so easily, but cries out, [ Lord, let me die upon the spot here, rather than that thy presence should not go with us, &c.] Verse 12, 15, 16, 17. wherein he challengeth God with his promise (made Exod. 23, 20.) That God the Son (that Angel and Lord of Angels) might go along with them, although the Justice of God the Father could not bear them, nor forbear from destroying them: He cannot be content to live, or stir without some visible signs of God's gracious presence: Oh that we were in such a holy frame of heart in all our Undertakings and Removals! 'It is now become absolutely necessary for us to do as the People did, who sought Christ out in a Desert place (therein was their Faith) they came up to him (therein was their Hope) and stayed him, that he should not depart from them (therein was their love to him) Luke 4.42. If ever we have tasted how good the Lord is. Psal. 34 8. what a sweetness there is found in his gracious presence, &c. we cannot carelessly let him go as the indifferent World do, that never tasted any good, 1 Pet. 2.2.

The 3d Remark is, [He went in and tarried with them, and made Himself known to them in breaking of bread, &c. ] Luke 24.29, 30, 31. If we have but tasted the sweetness of Christ, and of the Breast-milk of the Gospel, and cannot be quiet without it (even the Sincere milk of the Word of God; but cries to Christ with good Abraham (and like sons & Daughters of old Abraham [My Lord; If now I have found savor in thy sight, pass not away, I pray thee, from thy Servant] Gen. 18.3. do not depart with thy Gospel from us, for by these good things we live, and herein is the life of our Spirits, saith holy Hezekiah. Isa. 38.16. could we but Court Christ aright with both Fervency and Importunity, as did the widow (such an one is the Church, if her Lord and Husband depart from her by a bill of Divorcement,) Luke 18.3, 4, 5, 6, 7. He would be prevailed with to tarry, as here, and Matth. 15.22. to 29. Christ had no purpose to deny that woman's request, who would not be said nay, either by silence or sad Answers, but at last grants her the Key of his Treasury, and bids her go into it, and please herself with any Mercy that she wanted, &c. So here, he had no purpose to pass away from these Disciples; though he made a show of it by his posture (not by his speech) yet this was only to try their Affections, and to prove how they prized his presence, which once being demonstrated, he went in, and supped with them, &c yea▪ turned their Supper into a Sacrament (as the Romanists would have it, to palliate their Dry Eucharist of Bread without Wine, &c. ) but it is most apparent to the contrary; for an Inn was no proper place for it; nor would Christ administer it to such persons, as yet knew not who he was, able or not able to minister it: Nor would our Lord cross his own Rule in giving it to persons who had not examined themselves first, 1 Cor. 11.28. nor made any preparation for it, seeing Christ did not give any intimation that he was going about such a Celebration: and for ought we know, other Guests Supped with them in the Inn, which could not be worthy Receivers, N.B. Beside, Christ never gave this Sacrament but once, and that to the Twelve only; now these two (being of the 70 Disciples, so had never seen him Administer that Ordinance) could not possibly know Him by Breaking Sacramental Bread (as Romanists say) which they never saw before: Indeed they had often seen his Customary practice in Blessing the Table, and Breaking the Bread for common natural refreshment; and though this were no more (seeing moreover Christ used not here the words of Institution of the Holy Supper [Take, eat, this is my Body] (which Romanists call the five words of Consecration for Transubstantiating the Bread into his Body.) N.B. Yet was it an extraordinary Privilege to have Christ's presence in his glorified Body even at an ordinary Supper Happy are we, when He will vouchsafe us his blessed presence at our common Meals, but more happy shall we if we gravel with Christ •• Company the who • e Day of our Lives in this lower World, then, at the Night of Death, we shall be sure to sup with him in a De •• r World • s for so hath he promised us. Luke 22.20.

The 4th, Remark is, Christ made himself known to them; 'tis not said [By breaking of Bread] but in breaking, &c. Luke 24. v. 35. Nor is it said, [By a Form of thanksgiving that he constantly used] Nor was it by working any wonder at the Table, as some • ay▪ He broke the Bread so smooth and even, as if it had been cut with a knife, &c▪ but the particle [in] doth not denote the Cause, But the Time, to wit, while he s • t at Table with them, then was the Time when that, (which held their Eyes from knowing him hitherto) was removed, then the Lord opened their Eyes at the beginning of the Supper: Which teacheth us, 1. That we should never dare to eat unblest Bread, &c. 2. And to account it an high Divine favor that we have the free use of our senses: How may our lives beheld (as theirs was) to hinder us from discerning one another. And, 3. That Christ may be present with us at Bed and Board, at Home and Abroad, and yet we may not be able to discern Him, or his presence, &c.

The 5th Remark is, He vanished out of their sight, not as a Spirit usually doth, though it was a Spiritual Body, 1 Cor. 15.44. but He changed his place only, and they miraculously lost sight of him, Luke 24.31.

The last Branch of this Holy Conference, &c. was the Consequences and Effect▪ thereof: No sooner was Christ vanished out of those Disciple's sight. This Appearance of the Lord was indeed Joyful to them; but it being so short and so suddenly Attended with a Disappearance of Him beyond their expectation, this troubled them with a confounding consternation: But as soon as they could recover themselves, They (1.) fall upon a Self trial, reflecting upon their own Folly, that they knew Him no sooner Luke 24. v. 32. saying each to other, (as it were) He indeed called us Fools, and so we were otherwise we might have known Him before He sat down with us at the Table even while he talked to us, and taught us in the way, for beside the highest Elegancy of his Discourse, and the many ponderous Arguments He poured forth (so that never man spake like him, as John 7▪ 46.) Did we not feel a Divine Efficacy attending his words, which inflamed our hearts to astonishment such as we were wont to experience while he used to teach us with Authority before his death? On what Fools are we who could not know our own Happiness in his sweet Society before he withdrew himself. Thus God teacheth both them and us, the worth of Blessings by the want of them. This may teach us also, that as Christ's words had such a powerful Influence upon them so as to fire up their frozen Affections, so it ought to be with us, while we sit under Sermons: If we remain cold and careless under the Word Preached (which is the Key of opening the Scriptures) 'tis because Christ speaks not in it to inflame our hearts, we meet not with the spirit of burning, Isa. 4.4. to burn off our Rust, and to burn up our combustible corruptions; the Word of God shall be to us like as fire, and as an Hammer to break our Rocky hearts in pieces, Jer. 23.29. This is the peculiar work of Christ alone (and not of any Minister) to inflame the Affections [ Cathedram in Coelis habet (saith Augustine ) qui corda hominum in terris docet ] He hath his Pulpit in Heaven, that thus teacheth the hearts of men on Earth: None can kindle that fire of God (which cannot be quenched, Cant. 8.6.) but God himself; he only can baptize us with the Holy Ghost and with Fire, Luke 3.16. A drowsy, dead, frozen heart, never profits by the Word; 'tis a mis-spending of precious time, &c.

The 2d Effect was [ They rose up the same hour, Luke 24.32, 33. Here was their Self-denial after their self-trial; in this Transport, knowing that their Lord was Rose up from the Grave, they likewise (like sympathizing Servants) Rose up also from the Table, and as may well be supposed, without eating one bit of Bread, though they were two hungry Travelers: For they coming to know Christ in breaking of Bread. (which was the very time he chose to manifest himself, and till them suspended their sight) as he started out of their company, so immediately they started up from the Supper, and none can prove that any of them did eat of the Bread then Broken, which is a cogent Argument to evidence, that it was not Sacramental Bread; for 'tis blasphemy to think that Christ mocked them with a Sacrament, though he might prove these two, whether they (with Job ) esteemed his Word and Work above their necessary Food, Job 23.12. and as he himself often had done, &c. As when the Disciples said to him ( Master, eat, he answered, I have meat to eat that you know not of, &c. John 4.31, 32, 33, 34. He prefer'd the doing of his Father's Will, before the food that was necessary to keep him alive: So he did when disappointed of his Breakfast at the Barren Fig-tree, Matth. 21.17, 23. Though he came hungry into the City, yet read we not that he went first into a Victualling-house to satisfy his Appetite; but 'tis expressly said, He directly went into the Temple, where he taught the People most part of that day: The Zeal of God's house had eaten him up so, as he forgot his own eating. So the two Disciples here had now other work to do, than to stay there any longer, and to spend anymore time in eating a Supper, though their Bread was both blest and broken by Christ himself. No, they must hasten the same hour to comfort the Distressed and half-dead Disciples, Luke 24.33.

Hence the 3d Consequence is, their Self-resolution, though they now were going (as others think) into Galilee (their own Country) in order to meet Christ there (as both Himself and his Angel had told them, Mark 16.7. and were come the first Day's Journey towards it as far as Emmaus; and though it was night-time, and themselves both weary and hungry, yet up they must get, and return back to Jerusalem, so foot it by the same footsteps in the Dark, they had newly footed over in the Day-light: According to this Resolve they renounce their present Repast, and their Rest by Night▪ not sparing themselves, to do good unto their Disconsolate Fellow-Disciples. A good man's heart is where his work lies, he cannot think that he lives, only to eat, but he eats only to live and to do his work, as being no Belly-God, &c. These two (as the Lepers, 2 Kings 7.9.) durst not tarry till the Morning-light, lest some mischief should befall them for lingering in a time of good Tidings. They were restless till they told it to their Brethren, whose hearts were almost broken for the loss of their Lord, Mark 16.10. Therefore the good Women were bid to go quickly, Matth. 28.7. to bind up their nigh-broken hearts with these Joyful Tidings. So here, these two Disciples must not now loiter about sitting still at Supper to fill their own Bellies, but be gone quickly, taking each of them a piece of the blest and broken Bread in their hand (as may be supposed) and trudge away in post-haste for their Master his Majesty's service, late though it was, and though they were like to want in their Return that Chariot. They had in their Day's-Journey thither, Comes pro vehiculo est & optimum solatium & fodalitium: Christ had been their Companion all the day, whose sweet company and conference (wherewith he entertained them all along the Journey) sweetened every Footstep to them, and made their Travel no trouble; and indeed how could they wander out of the right way to Emmaus, while their Guide and Conduct was he [who is the way, truth and life] John 14.6. the way to walk in, the truth to walk by, and the life to walk with. So that they could neither wander nor be weary. But now the dark night was come, and the light of the day was gone, and not only so, but their Lord, who is the light of the World, was gone too, yet must they haste, haste, haste back to the Disconsolate Disciples to comfort them, which they could never have done, without the Light of that Fire which still continued burning in their Hearts. Teaching us hereby, (1.) That all Self-interest, Night-rest, and Private concerns must give place to God's Glory and our Neighbor's good. And (2.) The Blessed Truths revealed unto us, we should hasten to reveal them to our Relations: As the Dam or Old Bird, getting a worm, flieth quickly home with it to feed her young; And as Ruth carried her Gleanings home to her Mother Naomi, so should we do to ours, &c.

CHAP. XXXVIII. Of Christ's Fourth Appearance.

THE Fourth Appearance of Christ, after his Resurrection, was to Simon Peter, which the foregoing discourse doth Introduce the discovery of, Luke 24.34 The Lord is risen indeed, and hath appeared unto Simon. That it was so done, is plain from a double Testimony, not only from this place of the Evangelist Luke, but also from the Testimony of Blessed Paul, 1 Cor. 15.5. He was seen of Cephas, which was the honorable name Christ honored him with, when he first looked upon him with his Omniscient Eye of Favor; knowing not only his other names (though nobody had told him them) but also his inside as well as outside, John 1.42. N.B. His first name was Simon, which signifies an Hearkener, and is the first Step or degree of those that desire to learn the best things. Now he was one of those that waited for the Consolation and Redemption of Israel, by the blessed Messias, as Luke 2.25, 38. & Mark 15.43. So no better news could come to him than this [we have found the Messias,] John 1. verse 41. His second name was Bar-Jonah, which, as it is the contract of Jochanab, it signifies a Son of Grace, This was his second degree, as he now was become of an Hearkener, a true believer, not doubting but he who called him, and knew his names untold by others must be no other than God-man the Messiah: then came this Additional name Cephas, which signifies a Stone; to denote the third degree of such proficience in believing as to cleave close to Christ with an unshaken Faith, which this Simon, did by the force of Christ's Prayer for him, Luke 22.31, 32. Though this Stone did foully faulter and stumble at the Cross in denying his Master, yet did not his Faith fail, nor was he called a Stone, as if he were to be the foundation of the Church (as the Romanists report) for (1.) In making Peter the foundation Rome pitcheth upon that Apostle of whom most infirmities are Recorded in Scripture, for beside his Abjuring his Lord, &c. blessed Paul withstood him to his face, &c. Gal. 2.11, 12, 13, 14. &c. (2.) Peter himself calls all Christians lively Stones, 1 Pet. 2.5. Soif that Denomination of a Stone made him the Church's foundation, then all Christians are no less by virtue of that same name that he himself honors them with, Adding a more honorable Adiunct or Adiective (to wit, lively) which was not given to him. (3.) The same honorable name of being foundations of the Church is given to all the Apostles as well as to him, yea, and to the Prophets also, Eph. 2.20. Rev. 21.14. Rom. 15.20. 1 Cor. 3.10, 11. (4.) Though Christ tell Peter why he gave him that name Matthew 16.18, 19. yet the words spoken to Cephas there, are explained to be meant unto all the Apostles, John 20.22, 23. Thus it appears that Paul 's Cephas was Luk 's Simon, called Peter a Synonymon with Cephas, both signifying a Rock or Stone; but though this double Testimony doth confirm this Truth, that Christ appeared indeed to Simon Peter, yet the great Question is, what time it was when this was done? The Romanists must by any means have it Christ's first appearance to any man, (next to his appearances to the holy Women) that Peter might be honored above all men to be the foundation of the Church: but this is like their presumptuous Assertion before mentioned: that is was but good manners for Christ to appear first to his own Holy Mother. And 'tis a wonder they do not likewise assert that his second appearance must be (next to that of the Blessed Virgin) unto Peter for the honor of Peter's patrimony (as they are pleased to style the Romish Church) looking upon it as a Dishonor to them, That their Mary, (whom they blasphemously Deify) and their Peter (to whom they unwarrantably ascribe a Supremacy over all the other Apostles) should be so slighted, by Christ's Appearing first of all to so great a Sinner as Mary Magdalene was, (though the Scripture of Truth do peremptorily assert it, Mark 16.9.) and to the other Holy Women, (far inferior to the Virgin Mary ) in the next place, as if the Son had forgot his natural affections to his dear Mother, yea and that two of the 70. Disciples should be honored with the honor of our Lord's appearance to them before Peter or any of the other Apostles who were of a far higher order, N.B. Thus human folly most daringly takes upon it to correct. Divine Wisdom, and insolently presumes to be God's counselor, though no man either in the Romish or Christian Church ought to do so, Rom. 11.33. for (as was said before) God loves to go a way of his own and by himself, His thoughts are not as our thoughts, neither are our ways his ways, saith the Lord; But as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts, than your thoughts, Isa. 55.8, 9. The thoughts and ways of God are inconceivably and incomprehensibly above those of Men: N.B. I know, the Popish Postillers do affirm that those Matrons did merit the first appearance of the raised Messiah, because of their Zealous Devotion, in going on Pilgrimage to visit the Lord's Sepulcher (a piece of devotion still meritoriously practiced in the Church of Rome to this day) but if Christ dealt out his appearances in a method of Merit, Sure I am, his Mother Mary (who was 〈 in non-Latin alphabet 〉 , a breeder and bearer of God) the greatest of Saints must needs merit more privilege than Mary Magdalene, one of the greatest of Sinners, or any other of those Women, who went to visit Christ's Sepulcher and who found only an empty Cask, the Treasure being gone, before they got thither, which had they known, 'tis likely they had not so done. Nor am I ignorant how that Judicious, Acute, & Accurate Chronologer. Dr. Lightfoot (reckoning but seven appearances of our Savior, suitable in number to his seven last words, and wonders, and signs of his Triumph, as above) putteth that to Mary Magdalene, and that to the other Holy Women into one, to wit, the first, and this to Peter, he placeth the Second reckoning him to be one of those travellers to Emmaus but Salva canti viri pace, I shall ask leave of that very learned man to offer some objections to his opinion (though backed well with the Authority of the Ancients, especially of Origen ) modestly proposed, and not peremptorily imposed: It seems doubtful to the for these following reasons, beside what is above said, &c.

1st, Had the one of those Travelers been Peter, I wonder why the Evangelist should expressly name the other to be Cleophas, Luke 24.18. and not name the Companion of him, seeing he upon another occasion mentions Peter by name, ver. 12. immediately before he speaks of those two Travelers setting forth from the City, v. 13. methinks Peter (had he been one of them) might more probably be named (who was not only one of the Eleven, but also carried one of the greatest figures among them, &c. Greater than Cleophas or Alpheus who was but one of the Seventy.

2dly, 'It is but a mistake to think that those two Travelers upon their Returning told the Eleven, [that the Lord was risen indeed, and had appeared to Simon ] for then the word would have been [ 〈 in non-Latin alphabet 〉 ] in the nominative case, and not [ 〈 in non-Latin alphabet 〉 ] in the Accusative as indeed it is, which, Origen not observing (as great Grotius noteth) was the ground of his misapprehension, that those words aforementioned were not spoke by the two Travelers to the Apostles, but by the Apostles to them two, &c.

3dly, Among the Ancient Fathers the Authority of Epiphanius may serve as a counterbalance to that of Origen, the former thought that Nathaniel was the Companion of Cleophas, and though both those Sentiments of these two Ancient Fathers (differing each from other) be gratis Dicta, Related without book, yet it seems not at all improbable, that whosoever this Companion of Cleophas was, he must be one inferior to him who was the Father of Three Apostles, Matth. 27.56. Mark 15.40 John 19.25. wherein it appeareth that Cleophas and Alpheus are but one man.

4thly, Beside I do find that men of great note in the Church (even of the first Rank▪ of Christ's worthies) Do concur in ranking this apparition to Peter in the fourth place, as Pareus, Perkins, &c. Yea some brings it not in till the fifth place, &c. I rather Judge it was the fourth, for our Lord appeared five times to several persons the very first day of his Resurrection. The 1st, To Mary Magdalene at the Sepulcher The 2d, to the good Women, going from the Sepulcher. The 3d, to the two Disciples going to Emmaus. The 4th, to Simon Peter. The 5th, to the Apostles, only Thomas was absent, now the last of these five must more probably be after his appearance to Peter than before it, for these following Reasons, 1st, From Christ's compassion, when he was risen and the command came, [go tell his Disciples] Matth. 28.7. and Peter with the first as Mark 16.7. He is named in particular and none else: Behold the tender compassion of Christ towards all his Disciples who were now weeping and wailing together, but not as Mary Magdalene did, for they wept, Mark 16.10. because they had so cowardly forsaken him, after they had promised to stand by him even unto Death, Matth. 26.35. Christ knew they were upon a serious self-reflection driven into this doleful Dump for their forsaking him, therefore comes he off in this Candour and Kindness [go tell my Brethren] John 20.17. 'tis a wonder the message was not [go tell my Revolters, my Runaways, &c. ] no this Compassionate Savior forgets and forgives all, because they were now weeping for their committed sin, he sends this Sweet message by Mary, who was weeping also, not for committing the like Sin, but because she had lost her dear Lord, and could not find him with her best seeking: Though the Disciples did not join seeking with their weeping as she did, and as they should have done (according to those rules [or a labora] and [Admotil manu Invocanda est Minerva] pray and ply, &c. yet are they Brethren still with a sweet Savior, because they repented, Matth. 28.10. Though they had foully fallen, which may Teach us, when we sin out of weakness and not out of wickedness, Psal. 18.21. our sins of infirmity do not discharge us, or divorce us from Christ (who hates putting away, Mal. 2.16.) So they be bewailed, disclaimed and to our utmost resisted for the future, Jer. 3.1. Prov. 28.13. If Christ's bowels yearned thus over all his foully fallen Disciples. The 2d, Reason then follows, more especially to poor Peter whose condition was more deplorable than any of the rest excepting that of Judas who had betrayed him: The other had only deserted him, but Peter had most execrably denied him. For which heinous crime the Lord by a look of love (like that of the warm Sun upon a bank of Snow) had thawed and melted his frozen heart into tears and tenderness, Luke 22 61. So that he went out and wept bitterly, v. 62. flevit Mare dum flevit Amarē, He wept a Sea, while he wept out his sorrow, saith Ambrose, expletur lachrymis, egeritur{que} dolor. His weeping was the vent of his almost broken heart. A stroke from guilt broke Judas 's heart into despair, but a look of love from the Lord brake Peter 's heart into repentance unto life: Our Lord knew well, that Peter (above all the rest) had plunged himself into a Sea of sin and misery and could no way swim out to shore, or extricate himself out of the pricking Briars wherein he was involved: Therefore, because he was most dejected and his case most desperate, our compassionate Samaritan comes first to this wounded man (who had fallen among Thieves that had left him half dead, Luke 10.30, 33, 34.) binds up his wounds, &c. Therefore, of all the Apostles Peter shall have Christ's first appearance. He appeared not first to Innocent John, but to penitent Peter, not to his best beloved Disciple, but to this Backsliding Renegado, yet now returning by repentance, but still in a wilderness of profound ploddings and perplexities. then Christ comes and speaks comfort to his heart, as Hosea 2.14. his beloved John had not Deserted him altogether, nor denied him at all, therefore he being comparatively whole, had no such need of this blessed Physician as poor penitent Peter had, who was sick, and sick at heart, hereupon we read not of any one appearance Jesus made to John alone, as to Peter here: Why? He loves to comfort those that are cast down (which none else can do, 2 Cor. 7.6.) when there is the greatest Damp upon their hopes, and the greatest Death upon their helps, when forsaken of all their comforts, &c. Thus Christ's tender compassion did more particularly commiserate the most deplorable condition of poor. Peter, and appeared to him apart (which he did not to any of the other Apostles alone.) And this appearance of Christ to Simon was the more signal upon many respects, for 1st, It was made in special [Petro turpissimē lapso.] to him under the guilt of horrible sin, to show that Christ is the true All-heal, our Savior is a Salve that will heal the worst of Sores, and is for Curing the greatest as well as the least of sinners. Christ called (saith Chrysostom ) first the Publican, Matthew and after him, this perjured person Peter, omnipotenti medico nullus Insanabills occurit morbus. To this almighty All healing Hand no disease, though never do desperate, is found incurable, Exod. 15.26. a King at his Coronation pardons all Crimes great as well as small, So did King Jesus here at his Resurrection, even a Renegado from Christ and his Gospel, is here comforted: The weakest and worst of Believers find acceptance with Christ.

2dly, It was [Petro grauissimē vulnerato] to him whose conscience was woefully wounded, so that a general message (as that, go tell my Disciples) would not be a sufficient Salve to his most grievous Sore: He might object against it and say no: This message belongs not to me, for I have Undiscipled myself by denying my Lord; So am now none of his Disciples. 'It is now with him, as with some sick persons that cannot feed themselves, but must be fed by another hand with a Feather put particularly into their Mouths, so Peter must have a message to himself by name, a special and Individual Application, Mark 16.7.

3dly, It is [Petro acerbissimē dolenti] to him Weeping Bitterly, Luke 22.62 He was now a double Mourner, 1. For his Sin, And 2. For his Loss. He had not only lost his Lord, but he had heinously Sin'd against him before he lost him, how to look his Lord (whom he had so notoriously abjured while he was living) in the Face he knew nor, should the Women's report prove true, that he was raised from the dead: So that he was (like the Incestuous Man, 2 Cor. 2.7.) ready to be swallowed up of over much sorrow, had not Christ been seen in the Mount, in the very Nick of time, as he had before saved him with his hand, when he was sinking in the Sea, Mat. 14.30.31.

4thly It was [Petro maxim Scandaloso] to him must Scandalous This rock (as Petra signies) was becaome Rock of offense a reproach to Religion but Christ had smitten this Rock (as he did that Rock in Horeb, Exod. 17.6.) and made the sweet Waters of Gospel Repentance to stream forth, hereupon he was accepted N.B. Teaching us, whom Christ takes fora Son, we must take for a Brother, [go tell my Brethren] Peter was a Brother still, such as return with the Prodigal ought to be received: God and Angels receive them, (the Ears of the penitent is the wine of Angels) much more we ought to receive the penitent, &c. And if both the messenger and the message be well considered, the effect thereof must be for more humbling of Peter (as well as comforting him) that he might be the better prepared for this comfortable appearance. For

1st, The messenger of this [ go tell my Brethren, &c.] must be Mary Magdalene, John 20.17. what could the Disciples think of this Singular Dispensation of Christ's sending one, who had been a great sinner as his messenger to them. They could not but thus reason among themselves, Alas, our Lord hath appeared to this Mary, and hath not appeared to us; he hath Judge'd us more unworthy than he doth this Woman of the presence of his glorified Body, because we have so foully forsaken him, when she clave close to him both Living and Dead, &c. If they all argued after this sort, how much more must poor Peter make sorer and more severe reflections upon himself; who had not only forsaken him, but also denied him and that with Oaths, and horrible Execrations? Now when Peter, was duly, truly, and thoroughly humbled, then comes Christ to comfort him with his appearance to him. This was Cod's method with Elijah, 1 Kings 19.11, 12. God humbles him with a Whirlwind, with an Earthquake, and with terrible Fire, then came the soft and still voice. Thus Christ dealt with Saul, when he changed him into Paul, he humbles him with an Astonishing Light, knocks him down to the ground, and smote him with blindness, and then calls him to be a chosen vessel, &c. Acts 9.3, 4, 8, 9. Thus also Christ deals with many Christians, &c.

2dly, If the message [ go tell my Brethren (and Peter with the first) that I ascend to my Father and your Father, to my God and your God] John 20.17. Mark 16.7. and Matth. 28.10. Oh how amazing must this message be to them all, especially to poor Peter for his deeper guilt! Oh matchless mercy, an unparalleled mirror of Divine commiseration! Deserters are Disciples, yea Brethren still, though they had forsaken Christ, Christ will not forsake them, yea Peter the Denyer is yet courted as a Brother, Christ covers all with an hand of love, and both his and their sins are as readily remitted by him, as if never committed against him. They are his Brethren still, that is, partakers of the same glory and immortality with himself, that they might be assured hereof, He adds [ I ascend, &c.] to prepare a place for you, John 14.2, 3. & 16, 17. and we have all one God and Father, my Father is yours, and my God is yours. Oh what a Consternation must this message put them all (especially Peter ) into! How much more meltings now came upon him than before, that his Lord should tell him he had an Heaven for him, when he had deserved no less than Hell, and that the Devil should be his Father, and not God, &c.

N.B. It seemed good to the Holy Ghost to leave no Divine Record in the Holy Scriptures, either about the time when, or the place where expressly our Lord appeared to Simon Peter. Some learned Authors do indeed say, that it was undoubtedly beside the Sepulcher, when he ran to inspect it with John, so Pareus saith, It was more probably as Simon returned from the Sepulcher, saith Gorran, because 'tis said [that Peter alone wondered in himself at that which was come to pass] Luke. 24 12. And therefore is this appearance mentioned, ver. 34. as having a stronger impression upon the other Apostles from the mouth of Peter, than what had been told them a little before from the mouth of Mary Magdalene, &c. Which they look upon as Idle tales, ver. 11. Peter's Testimony was of greater Authority with them, and thereupon N.B. the Eleven told the two Disciples (returning from Emmans to relate their Tidings, &c. And before they began their Relation) that they all were now put out of all doubt concerning the truth of the Lord's Resurrection, for (say they to the two Travelers) though we durst not believe it from the Relation of weak Women (who are too apt to be over credulous) yet now have we it infallibly confirmed from the mouth of so grave and principal a man as Peter. Then did the two Travelers tell their Tidings, ver. 35. as an Additional Certification of the Truth of Christ's Resurrection. That which renders both those opinions above mentioned the more Ambiguous, is, because John was with Peter at the Tomb, and as they ran together thither and made their strictest observations, &c. So 'tis expressly said, They returned together to the place from whence they Ran, John 20.3, 10. Therefore Peter was never alone here either in his Egress or Regress, to have any such appearance of Christ apart from John, concerning whom we read not anything of the Lord's appearing to him alone. Hereupon other famous Writers do think, this appearance to Peter alone (mentioned both in Luke 24.34. & 1 Cor. 15.5.) was in his going into Galilee, which he immediately (say they) undertook, when he heard that message [Behold, he goeth before you and Peter into Galilee, there shall ye see him] Mark 16.7. Now Peter recovering his convulsion and fall, and having most fervent affections to be reconciled to his Lord, must needs make the most haste (his old Leggs would permit) to meet him, &c. This Third opinion is likewise but an Unscriptuar) Coniecture, and this is also to be wise above what is written, for we read expressly, that Peter 's first hasty race was to the Sepulcher and not into Galilee, and that the Lord appeared to him with the rest in the City, but when he was alone we read not. Nevertheless though neither the time when, nor the place where Christ appeared to Simon, can be known, yet the reasons, why he did so, may be better resolved.

The 1st, Reason of Christ's appearing to Simon was, that he might thereby be assured his Lord had pardoning mercy for his filthy falling from the Faith in his Threefold denying of him, whom he had before professed to be the proper object and Author, yea finisher of Faith as he was the Son of God, Matth. 16.16. Therefore the Lord appeared to him with his converting, and comforting presence that he might not be swallowed up of over much sorrow, nor sink into the Pit of Despair.

2dly, That when poor fallen Peter was (through the power of Christ's prayer for him) got out again our of Satan's Steve (wherein he had been so tossed and shaken to and fro, as almost this Wheat was made Chaff) he might learn the better to strengthen his Brethren, Luke 22.31, 32. that is, to be tender towards the penitent, as the Lord had been to him, and to restore them with the Spirit of meekness, Gal. 6.1. using a soft hand for a sore heart to heal it.

3dly. That the Lord might give a specimen hereby to the worst of sinners concerning some hope of mercy for them upon their Repentance, because he despised not Magdalene nor Peter therein. As these Reasons for Christ's appearance to Peter are plain, obvious and perspicuous (though neither the time when▪ nor the place where, no, nor the manner how (as in his other appearances) be not mentioned in Scripture, and hereby are left dark and obscure; so the reasons why our▪ Lord appeared five several times upon the very day of his Resurrection (this being the Fourth and the Introduction of the Fifth the same first day) are as conspicuous to a Right contemplative mind also.

The reason why Christ appeared five times, on that day was not only to prove the reality of his own Resurrection, nor to comfort his disconsolate Friends and Followers (who were Universally mourning for the loft of him) &c. But especially to dedicate and institute the New Christian Sabbath, as he was the Lord both of the old Legal and of this new Evangelical Sabbath, Mark, 1 • .8. Therefore did he appear so many times on that day, and spent the whole day from Morning to Evening in gracious Appearances and Religious Conferences. All the day long he was in some holy service or other, beginning betimes in the Morning to appear unto, Mary Magdalene, and to have sacred discourse with her, and then, to the Godly Women as they went from the Sepulcher to the City, with whom also he had Godly Conferences; after that, with the two Disciples Travelling to Emmaus, which could not but take up a great part of that first day, especially If they set out from the City soon in that day, and he fell into a Confabulation with them soon also, this was a Divine Discourse that lasted the Journey of seven miles and a half long, towards the Evening (the Argument they used to constrain his turning in with them so their Lodgings as above) indeed when and where this Godly Conference began the Holy Scripture is silent, as it likewise is, what part of that day, and how much thereof, was spent in his Conferring with, and comforting poor penitent Peter, without all doubt which (notwithstanding the Scripture's silence) must take up some considerable time, because Peter had committed grosser sins, so stood in more need of greater comfort. 'It is therefore not at all improbable, that compassionate Samaritan spent some considerable time of that day (though what part thereof be not▪ Revealed) to pour in Wine to search, and Oil to supple his wounded conscience, and stay with him some time, not because he was the most worthy person of all the Apostles (as the Romanists say) but because he had been the worst sinner (next to Judas ) of them all; and therefore he stood in the most need of longest care for his lasting cure. However this is plainly expressed in the Gospel, that in the Evening of that first day our Lord appeared to the whole College of the Apostles, only Thomas was absent, Luke 24.36. and had a long discourse with them, verse 37. to 49. John 20.19. &c. Saying, [ Peace be to you, &c.] Now, for what cause was all this done by Christ, in spending this whole day thus Religiously, all the day long appearing to one or other, at one place or another, and entertaing them with sacred discourses and holy Exercises: what better reason can be rendered for it, but that he hereby ordained and sanctified this his Resurrection day for the New Christian Sabbath day, distinct from and next following that of the Jewish: It is therefore safer to say, that this new Sabbath was not so much any bare Apostolical Institution, or any mere Tradition of the Church (for all the Churches in the World have no Original or Organical Authority to alter any Divine Institution) but it must be Christ, and Christ alone, (who was Lord of the Sabbath, Matth. 12.8. into whose hands all these things were delivered by the Father. Mat. 11.27. And to whom all power both in Heaven and on Earth was given. Matth. 28.18.) He only had power to alter it. This our Lord did by his own holy example, leaving his own personal practice (so far as it is Imitable) for a pious pattern unto all Christians that they might set apart that day for all holy services and Divine duties. Accordingly his Apostles are found in their following practice (proportionable to their pattern shown them) to a due observation of this same day: For 'tis expressly recorded, how they usually Assembled together for religious exercises upon the first day of the Week, Acts 20.7. and 1 Cor. 16.2. which day is likewise plainly styled the Lord's-day Revel. 1.10. from whence it is manifest, that the dedication of this day had not its Original from the Apostles (as if they had power to appoint it of themselves) but from their Lord, who having breathed his Spirit upon them, whereby they had such Divine Illumination as to know the mind of Christ by his holy pattern, that the first day should be consecrated for the Christian Sabbath, &c. But of this point see more both before and after, adding only this here, that seeing this Sabbath is from Christ, let us beware, we be not worse than Judas, (condemned of all) who Stole, yea, from Christ, yet only his Money. Alas 'tis far worse to Steal Time, Service and Duty from him and our own Souls also, &c.

The Fifth Appearance of Christ was to the Ten Disciples, Peter being present, but Thomas absent, Luke 24.36. to 49. John 20.19. to 26. & Mark 16.14. Simon Peter (after his former Foul fall, yet rising again by Repentance, and running with John to make a fuller inquiry after the Truth of his Lord's Resurrection) was well Rewarded for this his forwardness, for first an Angel Animates him, and frees him from his Anxiety, Mark 16.7. and then Secondly, he received farther Confirmation and comfort from Christ himself appearing to him, Luke 24.34. 1 Cor. 15.5. now his disjoined Soul being thus happily put into Joint again, he hereupon joins himself [de novo] with the Chorus or College of Apostles, and there waits with them (that were now newly crept out of their secure lurking holes. Though these fresh Tidings and Reports of their Lord's Resurrection) for farther manifestation, and whom he bad now put into a full persuasion that the Lord was risen indeed and in that transport they all Unanimously tell those two Travelling Disciples to Emmaus, that he had appeared unto Simon as above: Then Christ came and made his appearance.

Object. How can this be called the Fifth, when John expressly calls the next but one of Christ's Appearances but the Third, John 21.14. and Mark makes this appearance to the Apostles the last of all, Mark 16.14.

Answ. 1st. John 's Phrase [the Third time] must be meant in Relation to Days or to the Disciples; If to Days, then it holds true, that the Appearance, John speaks of there, was the the Third day; for on the First day (the day of his Resurrection) he appeared Five several times to several Persons, this Fifth being the last of that day: Then the next first day Seven night he Appeared again, which made the Second day of his Appearance, and then his appearing again at the Sea of Tiberias (which John there speaks of) makes the Third day or time, and so it was likewise, as respecting the Disciples, for the First time of Christ's Appearing to them was on the very day he Rose up from the Dead: His Second time was that day Seven night when Thomas was present, and that at Tiberias Sea made the Third time of his Appearing; to his Disciples together, though he had to others, &c.

Answ. 2d, As to Mark 's making this Appearance the last, his account of them is short as in many other Historical passages. He therefore Sums up all Christ's Appearances in this one and makes it the last; because it lasted all the time from Christ's Resurrection to the very time of his Ascension thus both those Objections (as remora's) are removed out of our way.

The general account of this Fifth Appearance of Christ in short is this, the Disciples were now newly (as it were) conjured out of their lurking holes of concealment by those Rumors and Reports flying abroad of their Lord's Resurrection, and convening to consult about this Matter, Ten of them were gotten together ( Thomas only being absent) yet very privately in a Secret place having the Doors fast locked to them, for fear of the Kil-Christ's; though this closeness might conceal them from the Jews, yet could it not from Jesus, for he by his Divine power conveyed himself suddenly and marvelously in among them (no man unlocking the door for his entrance) and stood in the midst of them: This unexpected Apparition did at first affright them, suspecting it to be some Spectrum, &c. But to take off their consternation, he first comforts them, and then confirms them in a belief of the Truth of his Resurrection by convincing Demonstration, both in beholding with their Eyes, and in handling with their hands his solid Body retaining still the Skars of his Crucifixion in the several parts of it. After this, he breathed upon them the Holy Spirit, and committs to them their Apostolical Offices. Luke relates this History briefly, Luke 24.36. but John more largely, John 20.19, &c.

But more particularly we have herein a plain prospect of these several famous remarks. The First is the time when; which was in the Evening of the very same day that he Rose upon. John saith [the same day at Evening, being the first day of the week, &c. John 20.19. And Luke saith, as the Ten Disciples were talking together with the Two Travelers at Emmaus, Luke 24.33, 34, 35, 36. But Mark adds; [As they sat at Meat] He Appeared to them, Mark 16.14. Thus have we here Christ's Exemplary Establishment of the first day of the week for the Christian Sabbath, that we might learn of him to do as he did, in spending the whole day morning, middle and the Evening (at which time this last of the Five Appearances or this one and the same day of his Resurrection was) even the whole day in Divine Devotion and Duties. And thus Those scattered Sheep did on that day Assemble together, those fallen Disciples rose up from their foul falls (on that day which their Lord rose upon) and did Undoubtedly spend at least the Evening of it in Divine Discourses, &c. Then comes our Lord into the midst of them, and so will he do to us, if we do so, &c. as they did, &c.

The time of this Appearance must not only be night time but late at night also, for the two Disciples had sat down, to Supper that Evening, and had (after that) to Travel Seven Miles and an Half from Emmaus to Jerusalem, where they found the Eleven together, and (as Mark saith) sitting at Supper; 'tis not improbable, they had spent some considerable time, in praying, weeping and comforting one another before they took any refreshment: And some say, Thomas was with them at the first, but went out before Christ came, because he would not believe the Relations either of the Holy Women, or of his fellow Apostles, or of the two Disciples that were now returned thither from Emmaus: However this Teacheth us (1.) That the Saints when they meet together, ought to hold Holy Conference one with another concerning Christ and matters tending to Edification, &c. As those Apostles of the Lord did here. (2.) When the Saints cannot hold their sacred Assemblies, and Godly Conferences by day, they may lawfully do it by night, notwithstanding all the base slanders that a wicked World casts upon them for so doing: Thus those Holy men did here with the doors shut, and thus they did after, Acts 12.13. with ver. 6.18, &c. And (3.) That the Zeal of God's glory and our Soul's good should sometimes so eat us up, as to make us forget to eat bread, Thus was it with our Lord often, Jo. 2.17. & 4.31, 32, 33, 34. & Matth. 21.18, &c. And thus it was with the Apostles here, who had a long fast for a Supper, even the distance of time wherein the two Foot-men could foot it betwixt Emmaus and Jerusalem, &c.

The Second Remark is the place where, which in general was Jerusalem, whence we may note that our Lord is oft better than his word of promise, but never worse. The promise was only that the Lord would go before them into Galilee, Matth. 28.7. And there to make his Appearance to them: yet better things were performed than were promised, for no fewer than Five times had Christ now appeared to one or other of their Company either about, nigh, or in Jerusalem, before that Solemn Appearance in Galilee afterward, If inquiry be made [why should Christ appear in Galilee (according to that promise) rather than in Judea? ] 'It is answered, for these Reasons, (1st,) as Galilee Hebr. signifies Transmigration, so herein was intimated the passing over of the Gospel of Christ from the Jews to the Gentiles mentioned, Acts 13.46. (2dly,) because he had more Disciples in Galilee than in Judea, to whom he would have his Resurrection testified by Eye witnesses, Acts 10.41. For there (as some say) he shown himself to five hundred at once, 1 Cor. 15.6. Christ was willing to satisfy many together, and withal to confirm all, (3dly,) Because in Galilee all his Disciples might meet more safely and freely, than in Judea where they feared the Pharisees, &c. N.B. That place, which bids Christ and his Gospel most welcome, must be appointed the place of his meeting them.

But in particular, the place was, where there was a private House in Jerusalem, and situated in some Retired part of it, least obvious and exposed to public View or Resort; there were this Apostolical Society Assembled Secretly, having the doors shut upon them for fear of the Jews, John, 20.19. Their fear that the malice of the Kill Christ's would (were they discovered in their meetings) break in upon them, lay Sedition to their charge and much easilier execute them, than they had done their Master. Therefore is the reason rendered both why they meet in the night time, and why in a secret place and keeping the doors shut, Teaching us,

(1st,) Not only that the Night time may be canonical hours for Divine Worship (in case of persecution) as well as the day (as before) for it was the practice of the primitive (as well as of those primo-primitive ) Christians from fear in the Ten persecutions as Tertullian tells us, and Pliny the Second (in Trajan 's time) speaks of [cantus Antelucanos, &c.] their singing Psalms together before the day did Dawn, which was the greatest crime that Sage Heathen could find in them. But also that God may be acceptably worshiped in private places, when and where public places are denied, &c. For the Apostle's Rule is, that men must pray everywhere, 1 Tim. 2.8. He confines not God's worship to Temples: God is as little a respecter of places, as of persons, hereby they had the Appearance of Christ among them according to his promise [wherever two or three be gathered together in my name, there will I be in the midst of them.] Mat. 18.20. whether the place be Public or Private.

This (2dly,) Teacheth us, that it is our duty to avoid all needless dangers. The Apostles here well knew that those Jews who had Killed their Lord, would make no scruple to Kill his Disciples, therefore are they careful for their own security, and not wittingly and willingly rush headlong into eminent and evident Hazards. There is a Will-suffering as well as a Will-worshiping: Though the Cross be needful, and must be born when it lies betwixt us and our duty, and God lays it on. There is then no going aside from it, or leaping over it, yet must we have a care that we rush not, or rashly run into needless Crosses, and bring them without a call upon our own heads, This is a tempting of God. The care of the means belong to us, but the care of the end belongs to God. We loose the comfort of bearing the Cross, which we willfully wrest and wrestle ourselves under. This is to be righteous and wise overmuch, and why shouldst thou destroy thyself, Ecclus. 7.16.

(3dly,) It Teacheth us likewise how differing are the Actings of one and the same godly man according to the strength or weakness of Grace in him. Thus it was with those Apostles while their Faith was weak, they were for Absconding and creeping into corners, &c. But when their Faith was made strong by the pouring out of the holy Spirit on Pentecost Day upon them, then (by the strength of their great Grace) daily in the Temple, as well as from house to house. They ceased not to Teach and Preach, Jesus Christ, Acts 5.42. Even severe Stripes could not scare them from their duty now, whom threatening words (which brake no bones) affrighted before: Every man therefore must measure his own actings according to his strength or weakness. The more or less strength a man hath, accordingly is his courage more or less; and none ought presumptuously to put forth themselves beyond the strength of their Grace received, as is the man, so is his strength, Judges 8.21. and as is his strength, so ought to be his undertakings and actings. If we faint in our Spirits when in trouble, then is our strength but small, Pro. 24.10. That privacy in the Apostles here was no worse, in their state of weakness, but prudent piety; but such a practice, when grown up to a state of strength would have been no better than Pusillanimity: where strength of Grace is, there 'tis better to stand the ground, and rather die than fly. But in case of weakness 'tis safer to fly (as that young man did, Mark 14.51, 52.) than to dishonor God as poor Peter did, in staying, and then in denying his Lord.

The 3d, Remark is the manner how our Lord appeared to the Eleven. This he did without giving any Indicant signs either of his approach (by the Sound of his Foot-steps) or of his entrance, for the Doors were shut and no Key was heard to be turned, nor any bolt drawn back to open them, yet comes he in invisibly to them and stands in the midst of them, though the way, whereby he came, was sensibly apparent to none. There be divers opinions how this could be.

(1.) Some say that Christ might slip in unseen, when the Doors were opened to let in the two Disciples that came from Emmaus into the Room among them; but this cannot correspond with the Scope of the Evangelist, who describes here his miraculous entrance, whereas this is only a cunning conveyance.

(2.) Others are of opinion, that the Phrase [the door being shut] John 20 19. Imports only the Evening-tide, because that is the common time everywhere of shutting doors, &c. But this is to put a Tautology upon the Gospel, seeing the Evening tide is expressed before this clause.

The (3d,) Opinion (which is mostly received) saith, that he entered miraculously, yet the Sentiments of the learned about the modification of this miracle are various also, for 1. Some say that the doors (a creature) gave way to Christ the Creator as above. But here Men come with natural Reason wherewith they raise a deal of Dust and Doubts, Objecting, How could this be a true body that came in, while the doors were shut: one solid body cannot pass through another body that remains solid; this would be a penetration of Diameters or dimensions which rule of Philosophy (rendering it impossible) is repugnant to the reality and solidity of Christ's body, if it so passed.

Answ. The 1st, I know, the Romanists do affirm, that Christ passed through the dours here, for the better proving their Doctrine of Transubstantation, saying as He passed through the doors, so he can make his Body to pass into the Bread; but suppose Christ made his Body pass through the door, yet retained he the same figure, proportion, and dimension, that He had before, which the Papists (as is above said) cannot show us in their Waters or • read, Therefore there is a vast difference herein.

Answ. The 2d. They of the Reformed Religion do more rationally say, (which brings is the 2d, Sentiment about i • modification) that Christ by his Almighty power did so alter the very substance of the doors: So that his spiritual body (so called, 1 Cor. 15.44.) might pass • orow. He who so Thickened the Waters as to make them able to be • r his Body and to walk upon them in his state of humiliation, could much more thin the Sol •••• of those Doors so as to make them penetrable to himself in his state of exaltation, 'twas more easy for him to make the Wood so thin as to pass through it in his • econd state, that to make the Water so thick as to walk upon it in his first state. But the 3d, Sent • meant is, that it was not passing through the Wood, as the Fire passeth with the heat through the Iron, and the Sun with the beams through the Glass Windows, &c. Both Bodies remaining entire and found, but that the doors did really open and shut again (unperceived by the Apostles) through a Divine miraculo •• power, se • ing to more is intimated in Scripture against this opinion than against the other and this is the more probable, because we have the like instance in an inferior's ca •• , to wit, that of Peter and the Apostles, the Prison Doors were opened, the Prisoners were brought forth and the Gates were safely shut again, though the ke • p • rs were present and stood before the Doors; yet did not perceive either the opening and shut • ing of the Gates, or the escape of their Prisoners, Acts 5.28, to 24. So Peter 's ease alone, Acts 12.4, 6, to 12.

Answ. The 3d, If we kn • w the manner how Christ came into the Room by natural reason, then would it be no miracle, which all acknowledge it to be; yea a double miracle, both that he came in when the Doors were shut, and that he came in so suddenly so unexpectedly and so insensibly to all: So that where reason ends and can render no rational account, there's the Room for saith to begin.

N.B. The Ancients say of this double miracle, that it was like that of Christ's walking upon the Sea and coming to the Disciples whom they supposed to be a Spirit, Matth. 14.25, 26. And Cyril in particular saith [no man need to doubt in what manner our Lord's Body passed in when the Doors were shut; when he understand • that this is written, not of a mere mortal Man, such as we only are, but of th • Omnipotent Son of God] yea Augustine adds [Where the deity is, no bodily thing can hinder entrance, see more of this point before in Christ's rising out of his Grave where a great stone my upon him. As his entrance and invisible approach were both wonderful, so were both his posture and situation, which put the Disciples into a dreadful affright, supposing he had been a Spirit, Luke 24.37. (which with ver. 36.) brings us unto,

The 4th, Remark, to wit, his Actions and speeches to them herein Note, 1. That his posture was a Standing and not a Sitting Posture that he might the better demonstrate how he was both alive and in health, having no need of a Seat to rest on. 2. He situates himself in the midst of that Assembly, not only as a pastour in the midst of his people, but also to convince them that he was no Spectrum or Spirit (which are wont to creep into corners) as they imagined him to be, and that not one of the good, but of the evil Spirits, no better than a Devil. 3. He Salutes them with [Peace be unto you] more like God than a Devil whose Visage is Dreadful, and his Message War and Confusion, but not Peace, N.B. Who can but wonder that Christ should bring Peace from the Grave and proclaim it also to a company of forlorn Renegadoes that had most Sordidely deserted him and his service. Yet even these very Persons must have peace propounded to them, who were worthy of War only and Destruction, and this he proclaimed twice for their greater comfort, John 20.19, 21, Oh happy they (though Backsliders) to whom Christ speaks peace▪ They shall have [Pacem Omnimodam] all kind of Peace, with their Creator, with all Creatures and with their own Consciences. 4. To confute their fancies and fears, he shown them his hands, feet and Side, marked with marks of his wounds on the Cross, &c. That he was no Spirit, Luke 24.39. &c.

N. B. Here a doubt ariseth, how his glorified Body could retain any wounds after his Resurrection. For Paul saith, that our Bodies shall be raised in glory, without any blemish or deformity at all, Answ. Christ had not yet put on his full glory. Those Skars he purposely retained to convince his Disciples that he was the w • ry Body which was Crucified, and these were Trophy-marks of his Victors and Triumph.

N.B. Indeed there is a differing method in the two Evangelist's Luke 's and John 's Relation of this Fifth Appearance for Luke proposes the Question, whether, Christ were Truly risen from the Dead, showing how the Disciples doubted of it from two contrary passions. Fear and Joy Luke Ch. 24.3 • . and 41. Says they were afraid it was too good, too Joyful news to be true. Then he shows how Christ did demonstrate the Truth thereof both by Signs and by Testimonies. His signs were twofold, By Words, in reproving their Idle Fears, verse 38. In declaring that it was he he himself, ver. 39 And then in confirming it by a proof of their senses in beholding and handling him, v. 39.40, 2. By deeds, in his eating with them, v. 4 • , 43 Which a Phantasm or Spectrum▪ doth not, for eating is a real demonstration of a corporal Life▪ Then Christ farther demonstrates the Truth of his Resurrection by the Testimonies of the Prophets, which be first alleged, ver. 44. And then explaineth, ver. 45, 46. After this he Instituteth a Gospel ministry, ver. 47, 48. Promiseth the Holy Spirit to attend it, and commands Obedience, ver. 49.

N.B. But John 's method differs from Luke 's thus, He relates the time, place and manner of this Fifth Appearance to the Ten, Thomas being absent John • 0.19, then gives he us Christ's sayings, to wit, that customary form of Salvtation [Peace be unto you] which he Repeateth twice, ver. 19, 21. Then his Doings, to wit, 1. An O •••• Demonstration of his Resurrection, ver. 20. And 2. An Institution of the Ecclesiasrical ministry Declaring both in what manner and with what ceremon • es it was done. ver. 21: and also why and to what end, ver. 22.23. Then doth he show the events and effects of this Apparition in those Disciples that were present, to wit, great Joy, when they were now assured that it was verily their Lord and no other Body, ver. 20. But in Thomas only it had a contrary effect, to wit, Incredulity, the cause whereof▪ was his absence from that Assembly when Christ appeared, ver. 24. and the greatness whereof is also expressed, that he would not be content with a bare beholding him, but he impiously and obstinately requireth that he must handle him too, &c. ver. 25. Having drawn this Scheme out of both these▪ Evangelists. I come now up to the.

N.B. 5th, Note that, to convince them he was no Spirit, he did Eat with them, this is mentioned by Luke to be done by him at this time, which John passeth by here, yet mentioned Christ's Dining with his Disciples afterwards, Jo. 21.12, 13 This 〈◊〉 Lord did, not for any necessity of nourishment (no more than did the Angels, Gen. 18 8, and 19.3. but [ut se Vivum & hominem verum esse ostenderet] that he might declare hereby to them, that he was a true Real and living man: This cogent argument Peter presseth as most pungent and convincing that Christ was risen indeed, saying, [We did Eat and Drink with him after his Resurrection] Acts 10.41. Though we do not Read of his Drinking at all after he was risen, yet do we Read of his Eating, Luke 24.43. and and of his Dining, John 21.12. Which assuredly was not done without Drinking also, because Meat everywhere comprehends Drink under it, as, Matthew 15.2. Luke 7. v. 36, &c. Therefore there was no need to express it. His eating of that Poor provision (the Disciples had and handed out to him) did cure them of their Unbelief more than their handling his Hands and Feet which they saw and felt pierced through with Nails, &c. Luke 24.39, 40, 41, 42. Though certainly there might be made a greater doubt how a glorified Body could retain wounds, &c. To which I shall more amply speak in the next Appearance when Thomas was present, as likewise to the Testimonies alleged and explained and to the institution of a Gospel-Ministry, &c. Together with the Events. All which I adiourn from this to a more proper place, having enlarged much upon this Head already, adding here only N.B. That Christ's Eating here was not done by deluding the Disciples senses as is done by Witchcraft and Diabolical Arts, which, was far from him who was Truth itself, and most contrary to his Holy and Glorious design; But we must believe, that our Lord here did really take, Chew and Swallow the Food, yet in such a manner, that his Body (now glorified) Received thereby no natural nourishment, &c. As in the State and condition of an Animal Life, Thus Food could not incorporate with his Body to increase the substance of his flesh (for now he had put on the Qualities of a Spiritual and Eternal Life so had no need of any Support from without, &c. ) But most probable this Food was Reduced into nothing by a miracle, seeing the Act and End of the whole was only▪ to confirm the Disciples by covers sensible demonstration • 〈◊〉 the behalf of his Resurrection.

N.B. Oh that we could sab • wid • ••• er that Christ hath Appeared to us ( 〈◊〉 for • ondained of God) though not to all other people, and that we have Eat and Drunk with him, &c. Act; 10.41. This may •••• id, the Saints 〈◊〉 two ways both at the Lord's Table, and at their own daily and common: Table. If this King of Saints sit at either of these Tables (2d Ca •• 2.10) and we s •• the Lord always before us at our right hand (as David did Psa •• 6.8.) then do we •• ed with him and he is with us both in our ordinary and in extr • ordinar and Sacrmen •• h 〈◊〉 T ••• do we not only Hat and Drink a natural, but (as 'twas said of a Grave Divine) even Eternal Life too 〈◊〉

CHAP. XXXIX. Of Christ's Sixth Appearance

THE Sixth Appearance of Christ This is 〈◊〉 by 〈◊〉 only ( John 〈…〉 ) at large. Wherein we have the 〈…〉 . The 〈◊〉 to 〈◊〉 was made, not only the Ten as the former was wh •• Thomas was obsen •• y 〈◊〉 ▪ But • o all the Bl • ven (as the Chorus or College of Apost ••• was called 〈◊〉 Maithi •• was Chosen in Judas Room, Acts 1.26. when 〈◊〉 was presen • now with 〈◊〉 Ten. some do suppose the choose of Thomas 's Abse ••• upon 〈◊〉 very Day of 〈◊〉 Resurrection was either, 1, Because he probably 〈…〉 business that 〈◊〉 necessitate his Absence at that time upon some worth • y Ca ••• . O • 〈◊〉 As some say, Because perhaps he say still lurking and keep close in his • iding hol • into which he had re •• ed for se •• of the Jew • ▪ • hen all the Disciples (like ••• lock of Sheep scattered with a Dog) forsook Christ and • ed into p •••• pla • ed for •••• conding, Mark 14.50. And when all the other T •• crept out at the News of their Lord's Resurrection (by the Holy Women's report) and Adventured to meet together, yet Thomas (who had the deep • t 〈…〉 of Incredulity) lay longest obscure, and came slowest to the Convention. O • 3. Because •• ough he might come to the convention and be present at the beginning of thei • 〈…〉 conference 〈◊〉 'tis said Luke 14.33. that the two Disciples 〈◊〉 from D ••• ans found all the Eleven together) and might • ear the good Women's Relation of the Lord's being risen, &c. Yet did he then withdraw himself from his fellows, as being more obstinate than the Rest and more willful in his Unbelief; for though his fellows at the first did look upon those Tidings to be only Women's talk and Idle tales, Luke 24.11. yet were they all sooner convinced than he would be, of the Truth, N.B. God per, mitting this, that we through his doubting might • e better confirmed, &c. Or 4. Because he was now (upon the Death of his Master) pro • leing perad venture some way of future livelihood for himself, or setting his own private affairs at home upon the loss of his Lord who had hitherto well supplied his wants. But whatever was the cause, sure I am the effect was grievous, He was woefully hardened. The 2d Remark is the place whe •• ou • Lord made his Appearance 'Twas still in Jerusalem, even this Sixth Appearance in that City, and not once one yet in Ga •• lle • , though that was the only place which Christ had promised to go before them unto (as a Shepherd before his scattered Sheep to gather them together again) this he promised before his Death that he would do so when he was risen again, Matthew 26.32. And this was all the Angel promised, that the Disciples should see him in Gallee, Mare thew