Exposition of John

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

John, in the close of the former Chapter having shown that Christ, after his resurrection, did many signs in presence of his Disciples which he had not written; He doth in this Chapter give a notable proof thereof, by recording one notable appearing of Christ, wherein many signs concurred. This he propoundeth generally, in this verse undertaking to describe it in its circumstances, and mentioning the place where it was done; Namely, at and beside some part of the Lake Genezareth, which here gets the name from the City Tiberias, (which was built upon the side of that Lake) and is elsewhere called the sea of Galilee, Joh. 6.1. Christ had wrought some miracles before in this lake, and in the Towns of Galilee about it he had preached and wrought many miracles, and now he doth appear there after his resurrection (as his solemn meeting with the Disciples was in Galilee also, Matth. 28.16, 17.) that he may bring to their remembrance what had past there formerly. Doct. 1. It is needful we be much confirmed in the faith of the resurrection of Jesus Christ, as being a truth not easily believed indeed, and being believed, is full of rich comfort, and a sure pledge that all Christ's and his people's sufferings, though even unto death, will end in glory; Therefore, after these things, (and Christ's showing himself so often in the former chapter) Jesus shown himself again, to confirm their faith, who had yet some scruples, as may be gathered from v. 12. 2. Such as are to publish the truths of Christ unto others, ought to be solidly persuaded of them themselves, and do need much from Christ for that effect, that so they may publish them from a sure persuasion, 2 Cor. 4.13. Therefore did he show himself again to the Disciples, who were, most part (if not all) of them, to publish these glad tidings throughout the world. 3. Christ's presence, and manifestations of himself, are not restricted to any one place; but where ever his people are, there he will manifest himself as they need; for, Jesus shown himself to the Disciples at the Sea of Tiberias, as well as at Jerusalem, from whence they were now returned, for reasons to be after mentioned. 4. The particular passages and circumstances of Christ's manifesting of himself to his people ought to be narrowly observed and taken notice of, as being full of rich use and instruction; Therefore doth John, who was an eye-witness, undertake here to describe them, and on this wise shown he himself.

The particular Narration of this appearing and manifestation may be branched out in these heads. 1. The antecedents thereof, v. 2, 3. 2. His appearing unto them though unknown, and his conference with them, v. 4, 5. 3. The way how he manifests and makes himself known unto them, v, 6, 7.— 4. Some particular effects and consequents of this manifestation, before his conference with Peter, v.—7, 8, 9, 10, 11, 12, 13, 14. 5. His conference with Peter, v. 15.—23.

In these verses, the antecedents of his showing himself are recorded, That these seven Disciples being together, they do upon Peters motion, go a fishing, wherein they labor all night without any success. As for these seven, four of them were called to be Apostles, and so it may be, were the two, who are not named; As for Nathanael, (of whom chap. 1. 45, &c.) we do not find him to be one of them, unless under another name, (as some suppose he was called Bartholomew ) but only a Disciple and follower of Christ. And as for their society and being together at this time, rather then others of the Apostles, we need not curiously inquire concerning it. It is sufficient to know that these named were country-men of Galilee, and so may we judge of the other two, and so they had occasion to be more frequently together, and are now met at this time, and that, as would appear at Peters house, who makes the motion of following his trade. It is also to be marked, that this overture, propounded by Peter, and embraced by the rest, of returning to their former calling, did not proceed from their distrust and quitting of their ministerial calling, for we are not so to conceive of them who were already endowed with the Holy Ghost in some measure, chap. 20.22. But the true cause was, that being only designed, not yet actually employed, nor fully endowed for that calling, till the Spirit was more fully poured forth upon them, and these forty days after the resurrection of Christ, being set apart for their confirmation in the faith of his resurrection, by his frequent appearing unto them, and for their further instruction by Christ, in the matters of the Kingdom of God, which they were afterward to publish, Acts 1.3. And they, at this time being returned from Jerusalem to Galilee, to keep that meeting which Christ had appointed in Galilee, of which Matth. 28.7, 16, 17. they did lawfully go about their ordinary employment, till the day of the meeting came. However, Christ took occasion of this to manifest himself. Doctrine 1. The most special and remarkable manifestations of Christ to his people, are given them when they are together; for, There were together, Simon Peter, &c. And albeit Peter made a motion for himself, I go a fishing, which might have separated them, yet providence keeps and sends them along together, till this manifestation come. 2. It is a commendable duty, in these who are made sensible of their loss by being absent from the societies of Saints, to attend them more constantly afterwards; for, here we find Thomas constantly continuing in the company of the rest of the Disciples. 3. Christ doth not esteem of men, nor deal with them, according as they are of note among others, providing they be honest and Disciples indeed; for, it is marked to the commendation of two other of his Disciples, that they were together with the rest, and Christ showeth himself to them as to the rest, though their names be not expressed, as the rests are. 4. It is the will of Christ, that his followers do not neglect their lawful calling, (though never so base) as they may overtake it; And in going about their lawful callings, they may expect special manifestations of Christ; for, it is commendable in them, that they cast not off their mean calling, but Peter saith, I go a fishing, and they say unto him, we also go with thee, and they went forth, and entered into a ship immediately. And it is while they are about this employment, that Christ showeth himself to them. 5. The children of the Lord are subject to the same difficulties, of earning their daily bread, and of hazard, toile and difficulties in their calling, with others; That so they may know they are by nature of Adams stock as well as others, and may not expect singular lots in outward things: for, his Disciples are put to earn their bread by fishing, and they are put to work at it all night, not for fear, but because it was the fittest season; and they work so hard, as they must strip themselves almost naked (as appeareth v. 7.) through heat; And all this for their livelihood, and oft-time with little profit, as after followeth. 6. It may please the Lord, ofttimes, to deny his people success in their lawful employments; And that either, when their hearts are too eager and keen upon the world, he doth justly cross them, to teach them mortification and sobriety: Or, because if success were constant, God would not be so clearly seen in his bounty, and therefore he crosseth, that we may acknowledge him more; Or, because he is to appear eminently for his people, therefore he makes way for his appearing, by denying success upon their endeavors: As here, skilled fishers, well acquaint with this lake, and the way of speeding in it, do that night catch nothing. And this maketh way for his after prospering of them in a miraculous manner.

The second branch of this Narration, contains Christ's showing himself unto them upon the shore in the morning, though they do not know him, v. 4. Together with his conference with them before they knew him; Wherein, dealing with them as a stranger, and one coming to buy fishes, he draweth out a confession of their bad success, v. 5. And as this his appearing, though unknown, made way for his manifesting of himself, So this conference makes way for the miracle whereby he discovered himself. Doct. 1. It is usual for Christ, to make use of his people's difficulties, as a preparation to some special manifestations of himself; for, so find they here, that night they caught nothing, v. 3. But when the morning was now come, Jesus stood on the shore. 1. As for not knowing of him, I will not determine, whether it was because of the darkness, (it being but yet morning) together with their distance from Christ, being about two hundred cubits, v. 8. or by reason of some extraordinary restraining of their sight and discerning for a time: But it may teach us, that Christ is not always discerned when he is present, and it is one mercy to enjoy his company, and another to know indeed that it is he: for, Jesus stood on the shore: but the disciples knew not that it was Jesus, and they after confer with him as with a stranger. 3. When Christ is about to manifest himself for his people, he will not only have them empty, but will have the sense of it renewed; for, saith he, Children have ye any meat? The word signifieth what is eaten with bread, as fish, flesh, &c. and here it is taken for fishes; And here, he propounds this question not enquiring as one caring for their eating, but he deals as a stranger coming to buy, that so he may draw out a sensible confession of their want, to make way for the following miracle, They answered him, no. 4. It is commendable in neighbors, or these who have occasion to converse and traffick together, that they entertain a good correspondence, by courteous, familiar, and discreet expressions one to another; Therefore, saith Christ, Children, have ye any meat? And he useth this compellation here, not as one made known to them, to point out his familiar respects unto, and care of them, as a Father hath of his little children; but as the courteous and familiar expressions of neighbors in these places.

The third branch of this Narration contains the way how he came to make himself known unto them. He, having drawn out a confession of their want and ill success, adviseth them where to cast out the net, promising them success: which they obey (not because they knew him as yet, but because they are not willing to neglect any opportunity or counsel, or possibly because they have supposed him to have skill) and get a great draught, v. 6. And by this he is first discerned by John, and by him Peter is informed, v 7.—which is not to be understood as secluding the rest, (for they come also, v. 8.) but he speak it in audience of all to Peter as being nearest him, or Peter is only marked to be spoken to, because of his singular fact upon this information. Doctrine 1. Christ our Mediator is true God, and hath a providence over all the creatures; even the fish of the sea are under his feet, and he knoweth where they swim, and can command and bring them to his people's hands, when he pleaseth; for, he knoweth where the fishes are to be found, as having brought them (as appears) from some other part of the lake, to the place where they so long sought and found none. Cast the net on the right side of the ship and ye shall find. 2. When Christ is about to do great things for his people, yet he will not have them neglecting means and endeavors; for, though he bring the fish to their hand, yet he will not cast them into the ship, but commands them to cast the net. 3. These to whom the bad success of their toile is blessed, they will become tractable thereby, and will be ready to hearken to counsel; for, the Disciples, toiled with labor and bad success all night, do hearken to the counsel of a supposed stranger, They cast therefore. 4. Christ suffered no decay of his power by his sufferings and death, but is as able to work wonders, and do for his people, as ever; for, as before he had wrought such a wonder as this, Luke 5.5, 6. so here again, after his resurrection, and now they were not able to draw it for the multitude of fishes. 5 Christ is not only a God near hand, but a God a far off also, and can do as much for his people at a distance, as when he is nearer hand them; for, Luke 5. he wrought the like miracle when he was with them, now he works this when he is upon the shore, and they in the ship. 6. Christ did afford this miraculous success, beyond anything they not only met with, but could expect in their ordinary diligence; Not to give his people any ground of expecting constantly such allowances in outward things; but, as to confirm by this (as by other proofs) that he is true God, and to persuade them that his allowances and workings are liberal, like himself; So also, to teach his people, by this and the like instances, that he could wonderfully provide outward things for them, if it were for their good. As here, the Disciples find, they were not able to draw it for the multitude of fishes. And this should teach believers to rest contented with the ordinary allowances which their wise and all-sufficient Lord carveth out unto them. 7. As Christ will not always keep himself as a stranger, but will be known to his people; So he takes pleasure to make himself known unto his people by a good turn done for them; for, at last he makes himself known, and it is by this miraculous allowance, compared with the like miracle, Luk. 5. that John knew him. 8. Christ's working will speak for it self; and a right discerner will know him by his working, though he should never speak one word, to tell what he is; for, Therefore that disciple said, it is the Lord, though he had not told so much. 9. Love to Christ and feeding on the sense of his love, will help a Disciple to discern and know him, as soon as any; for, it is that disciple whom Jesus loved, who first knew, it is the Lord. 10. What ever singular excellency there be in any disciples, it floweth not from anything in themselves, but from Christ's love to them; for, it was because he was that disciple whom Jesus loved, that it is given him to love, and know the Lord. 11. Such as are dignified with any ability to discern Christ, ought to be communicative thereof, for the good of others; for, that disciple said unto Peter, it is the Lord.

In the fourth branch of this Narration, some particular effects and consequents following upon this manifestation of Christ, before his conference with Peter, are recorded, to v. 14. together with Johns account of the number and order of this manifestation, v. 14. The first effect of Christ's manifestation, is their coming to land to him, after they knew it was he, Peter, waiting for nothing but that he come not naked, doth cast himself into the sea, to come to Christ, v. — 7. The rest come so fast as they can, without neglecting the benefit conferred upon them by Christ. Therefore, they make hast to come in a little ship, (which it seems stood beside the other,) seeing it would come sooner then the greater vessel, and do drag the net with fishes after them, v. 8. As for Peters coming, we are not to conceive that he came walking miraculously on the sea, for we are not to multiply miracles needlessly: Nor yet that he could wade, seeing they were at some distance from the shore, and the sea so deep as to carry a ship with all those men and their fishing instruments: But that he cast himself into the Sea, to come swimming. Doctrine, 1. A sight of Christ is inviting and alluring, and will make these who know him, come to him; As here, they all come when they know him. 2. In the Church of Christ, and even among Disciples and Apostles, there is great variety of tempers and dispositions and endowments; Everyone hath not alike perfection in the same degree, nor is it to be expected that all will be alike, though all may be sincere and approved; for, here, John is most eminent in discerning Christ, Peter is most forward in zeal, and yet all do willingly come to Christ. 3. One Disciple may outstrip another in expressions of forwardness and zeal, who yet cometh not behind him, either in knowledge or solid love; for, here John is eminent in knowledge, and was a true lover of Christ, and yet Peter outstrips him in this expression of affection; which flowed, partly, from his natural disposition, and, partly, from the sense of his late fall. 4. The shortest cut will seem far about, if a nearer could be had, to a soul filled with zeal and desire to be at Christ; for, so did appear in Peter, who could not stay on a ship, though he could come but little sooner by swimming. 5. Zeal will make a man, when he seeth Christ, forget and quit all, to be at him; for, Peter waits not upon the draught of fishes, but when he heard that it was the Lord, he girt his fishers coat to him (for he was naked) and did cast himself into the sea. He only stayed that he might not come naked, and girt his coat to him that it might not hinder him, nor he lose it, in swimming. 6. To swim through deep seas (if it were of blood) to be at Christ, is a sweet way to a zealous man, if it should bring him a moment sooner then another mean; for, therefore did Peter willingly cast himself into the sea. 7. Affection unto Christ doth not warrant men needlessly to cast away his benefits, or neglect his bountiful providence in outward things, providing, they omit no diligence to come to Christ; for, so much doth the practice of the rest of the Disciples teach, who indeed came, but dragging the net with the fishes. And this their carriage is justified both by Christ's command, v. 10. and Peters own practice, v. 11. and albeit both he be commendable in his way, and they in theirs, and yet in some circumstances they are contrary to other: Yet these may be very consistent, if we mark these particulars. 1. Christ doth approve of all who sincerely endeavor to come to him, and who lay no impediments in their own way, nor follow their lawful employments for a by-end, albeit all be not alike speedy and forward; for, both are approved that they come, and they also though they come not so soon as Peter, because they make no wilf • ll delay, but take a little ship that they might come the sooner, seeing they might hazard in it, being not far from land, &c. And their aim in bringing the net with them, was not so much to enrich themselves, as that they might not lose what providence had brought unto them. 2. The sincerity, and desire of Saints to be at Christ, is not to be measured, by what at some-time themselves or others attain unto; for, this was an extraordinary gale of affection in Peter, not at all times attained by himself, and therefore it doth not defame them, who follow the ordinary way of expressing affection unto Christ in such cases. 3. Some may the more warrantably express their affection to Christ, by neglecting at some time all other affairs, that they have others to do them for them, and so they do not miscarry through their laying them by; for, Peter might the more safely leave all and come to Christ, that there were others sufficient to bring the draught to land. Otherwise it had not been commendable in him to leave them, and it had been their sin, if all had done as Peter did. Though this also must be added, that however men have others to do affairs for them, yet that will not warrant them always to neglect a worldly calling, (if that be their station) though at sometimes it may. 4. It were safe for us to conjoin both these practices, as pointing out our duty, in relation to several times, and to make Peters practice of leaving all, our rule in extraordinary cases and times, and when we are called to forsake all: As Peter had some reason to be forward now above the rest, because of his foul fall. And to make their practice our rule in ordinary cases, and so to follow duty and have a care of worldly affairs, as they do not sinfully retard us from coming unto Christ. 5. In our ordinary walking also the conjoining of these practices would make complete Christians; to be like Peter in our affections, above, (as no doubt they also were) and undervaluing these temporary things about which we must (notwithstanding) be necessarily taken up, and being ready to abandon and forsake them when called so to do, as he did. And to be like them in our outward carriage, conscientiously following duty in obedience to a command.

The next consequent recorded here, is, his preparation for their dineing with him, which they observed, when they came to land, and which it seems he did by miracle. Whence learn, 1. Christ can afford wonders on all hands, where he is, to his people; And it is no strange thing, where he cometh, to see wonders and mercies heaped one upon another: for, here, after a miracle at sea, they meet another mercy miraculously provided at land: As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 2. Christ delights to prove and manifest his God-head and power, in showing kindness, and letting out needful favors upon his people; for, being to prove his God-head, he chooseth to give a proof of it, by giving them food, which now they needed, rather then by any other extraordinary work. 3. Christ hath a very tender respect to the meanest necessities of his people, to see to the supply thereof; Therefore hath he fish and bread ready for them, who had been at hard labor all night. 4. Albeit Christ bind us to the use of lawful means; Yet he hath given abundant proof that he needs none of our diligence to provide for us, but can do it without us; that so we may not cease to trust him, when either we are debarred from the use of means, or they do not succeed with us: Therefore, albeit he tied them to fishing, yet when they come to land, he lets them see he can feed them without any of their provision, They saw a fire of coals there, and fish laid thereon, and bread.

The third consequent recorded, is, the discovery of the reality and greatness of the miracle wrought for them: Christ, before he dine with them, will have the Disciples (who had come to him, and left net and all so soon as they got it so near the shore, as the sea could not take it away) to bring of the fishes they had caught, which they obeying, do find there were a great many fishes, and yet the net not broken, as formerly it had been in the like case, Luke 5.6. Christ's end in bidding bring of the fishes, was not chiefly for their present eating, (seeing he had already provided for them, v. 9.) though it may be, also, he allowed this, that their taste of the fish, as well as the sight of the multitude thereof, might confirm and assure them it was a real miracle, and the original Word, here rendered fish, is not against that sense. But his chief end was to feed their minds with a sight of the greatness and reality of the miracle, before he fed their bodies; for so much doth their observation, v. 11. point out to us. And while this going up (to wit, into the ship, that he might come at the net) and drawing the net to land, is ascribed unto Peter only, it is not to be understood, as if he alone did it, but he only is mentioned, because of his forwardness to give obedience, as he had been formerly forward to come to Christ. Doct. 1. Christ will not be wanting to give evidence how well he approves of his people's following of a lawful calling, and that they have a care of their outward enjoyments, in their own place; for, here, his command justifieth them who brought the net along with them, v. 8. in that when all have left it, as well as Peter, he bids them bring of the fish; And Peter, by his obedience to the command, doth also clear, that he accounted it no cause of reproach, that they left it out formerly, as he did. 2. Christ is a great esteemer of people's diligence and using of means, and of his goodness will ascribe all that he doth for them to their diligence; that so they may be encouraged (not to conceit of it, but) to continue in it; for, albeit he gave them these fish by miracle, yet in regard of their casting out the net, and dragging it to land, he ascribes it all to them, Bring of the fish, which ye have now caught. 3. When Disciples have seen much of Christ in his working, they need yet a more particular observation thereof, that they may see and consider his glory more distinctly, and they may be affected of new with it, and it may take more deep impression in their minds: Therefore, albeit they had seen and known Christ already by this miracle, v. 6, 7. yet for these causes will he have them bring of the fish, that they may look again, and more distinctly and narrowly upon the miracle. 4. To be taken up with the serious and distinct observation of Christ's working, is more useful and refreshful to right discerners, then to enjoy his bodily presence, and then bodily refreshment to hungry men; Therefore, now, when they are in Christ's company, and are going to dine who (it seems) had fasted long, yet Christ sent them away for a time, from himself, and from their meat, to go observe the miracle, Bring of the fish, which ye have now caught. 5. True love, which draws disciples to hasten to be at Christ, will also make them prompt and nimble in obeying his commands; for, as Peter was eminent in his hast to be at Christ; so now he is noted as eminent in going about what is enjoined: and therefore he is only named, Simon Peter went up, and drew the net to land. 6. As affection to Christ will elevate disciples minds above the world and the things of it; so in their following of a calling, the chief and greatest beauty that they will see in it, is that Christ hath commanded it, and therefore they will follow it, but with their heart above it; for, so much may we learn from this practice of Peter, conjoined with his former practice, v. 7. In the first, he gave proof, how far his heart was above these things, and here he gives proof how beautiful that service is when commanded by Christ. 7. Most strict observation and enquiry about Christ's working, will never diminish his glory, but will contribute to set out more distinctly the greatness of his power and liberality; for, before they only found the net full, so that they could not draw it, v 6. now they find distinctly that it was full of great fishes, and not of other trash, which might have fallen into the net; and particularly, that there were an hundred and fifty and three. 8. The more distinctly men do consider Christ's works, they will only find them the more wonderful, but they will find a wonder in a wonder in them; for, beside the great number of fish, it is marked as a new wonder, and for all there were so many, yet was not the net broken, as it had been in the like case formerly, Luke 5.6. though the Original word, being the same here and there, doth evidence that it was a net of the same kind. Only it is to be marked, that as there the greatness of the miracle is pointed out by the breaking of the net; so here it is amplified from this new wonder, that the net brake not; to teach us, that Christ manifests his power, sometime one way, and sometime another, as he pleaseth, and that he will not be limited by us in the way of his working.

The fourth Consequent recorded, is, his inviting them to dine, with their going about it; betwixt which there is interlaced, the Disciples reverencing of him, who, albeit they had yet some scruples concering all this his showing of himself, which his speaking to them, and assuring them that it was he, would easily have removed; Yet, being persuaded they were but groundless scruples, and that indeed it was the Lord; they do so reverence him, as they are ashamed to trouble him with such questions. Whence learn 1. Christ is very tender even of the bodies of his people, and alloweth, (not pampering, but) that they should have a sober and moderate care of them, as being the Tabernacles of his own Spirit; Therefore is he the first motioner of their refreshing their bodies, Jesus saith unto them, Come and dine; and albeit he suspended their dinner, till they had secured their purchase, and had observed their miracle, v. 14, 11. yet now he will confer none with them, till they had dined, v. 15. 2. Albeit it be not expressly said here, that Christ did eat with them, as it is, Luke 24.42, 43. yet it is implied in this invitation, not go, but Come and dine; not that he needed meat now, but thereby he would confirm the truth of his Resurrection; And, as by the former miracle, he proved himself true God; so by this he would prove that he was true man still, and so doth teach us; That our exalted High Priest continueth our Kinsman, and bone of our bone, and flesh of our flesh, still; and that he was going in our nature to take possession for us in heaven. 3. Albeit also it be not expressed that he blessed the meat, or gave thanks, yet it is to be understood, as his ordinary practice, not only before, chap. 6.11. but even since his Resurrection, Luke 24.30, 35. Only it is clear here, that he giveth it still, to teach us that our daily bread, and the blessing thereof cometh from him, and is to be sought from him continually. 4. Weak believers will not get their doubts and scruples soon overcome, even when they know they are wrong; for, they knew, it was the Lord, and yet they had some doubts which would have put them to inquire, who art thou? 5. Christ is so condescending, as to judge of his people by their better part, and to account them knowers and believers, who yet have some ignorance and doubtings, providing they approve not thereof; for, so doth John record them, as knowing that it was the Lord, though they had these doubts. 6. Albeit the best way to refute and remove the meanest doubt be, to lay it before Christ; yet it is a commendable duty, and a testimony of reverence to Christ, when these who get many proofs of his love, are ashamed to own their unbelief, or to bring it out as a real doubt, when it assaults them; but do either suppress it, or complain of it as unreasonable; for, knowing that it was the Lord, none of the disciples durst ask him, Who art thou? They are ashamed to own it as a real doubt, but do suppress it; And indeed, however they might have complained of it, as their weakness unto Christ, yet it had been their sin, to have given any consent or way unto it, as this question would import they had.

Unto this breach of the Narration, John subjoins a remark of the number and order, of this appearing of Christ unto them, and that it was the third in order, since his Resurrection, the other two being recorded, chap. 19.20, 26. Only it is to be understood, that John is here speaking of his more public appearings, to all or many of his disciples together. Otherwise, before this he had appeared oftener, to Mary, to Peter, the disciples going to Emmans, and the women. Doct. 1. Christ hath abundantly proven the truth of his Resurrection, his showing himself frequently to his disciples, being as so many witnesses confirming the same; for, here is the third time, or witness proving this. After which he confirmed it further, on the Mount of Galilee, Matth. 28.18. and at Jerusalem, in the time of his Ascension, Acts 1. 2. Christ's tender condescendence again and again, to remove and cure his people's unbelief, is much and seriously to be studied and taken notice of; Therefore also is it marked, that now the third time he shown himself to his disciples, &c. to cure their unbelief in this matter, 3. Christ's present favors should be a mean to bring his former mercies to remembrance, that use may be made of all together; Therefore also doth John upon this occasion, thankfully remember the former, and record that this is now the third time that Jesus shown himself to his disciples, after that he was risen from the dead.

In the fifth branch of this Narration, Christ's conference with Peter is recorded, and that both concerning himself, to v. 20. and concerning John, v. 20, 21, 22, 23. That which concerns Peter himself, seems to have been his special end in showing himself at this time, (as his general end was, to confirm the truth of his Resurrection;) but that which concerneth John, was only occasionally drawn out by Peters curiosity. Christ's conference concerning Peter, consists of two parts. In the first whereof, (in these verses) Peter, upon Profession of his love unto Christ, is restored unto, and confirmed in his Apostolic office and former dignity, which he had forfeited by his foul and gross fall. Christ's threefold question concerning Peters love, tends only to draw out a threefold answer from Peter, and that his professed repentance might be as frequent as his denial. And consequently, we are not to look upon Christ's threefold injunction to Peter, to feed his lambs and sheep, as three distinct commands, enjoining divers things, but only as one command thrice repeated, upon occasion of his threefold answer. And therefore I shall take them together in drawing observations from them.

And first, this whole purpose, with the dependence thereof upon what precedes, may teach in general, 1. Apostasy and denial of Christ, though even out of weakness in a time of strait, is a matter full of hazard, and brings disciples to a loss not easily recovered; for, Peter, by reason of his fall, needs a kind of restitution, and a confirmation of new in his office and dignity. And albeit not only he had wept bitterly immediately after his fall, but Christ; after his Resurrection, and before this time, had caused remember him in particular, in that message to the disciples, Mark 16.7. and had appeared to him alone, Luke 24.34. yea, and had confirmed him in his office with the rest, when he appeared to all of them, John 20.21, 22. yet here again he is brought publicly on a stage, to testify his repentance before them all. 2. When Christ doth put his people on service, and calls for evidences of their love to him, he first prevents them with proofs of himself, his power, love and care to engage them to their duty; for, this enquiry after Peters love, and his engaging him to service, was not till after he had given proof of himself by the miracle, and when they had dined, and after their bodies were refreshed by him.

Secondly, Christ's question unto Peter, and the thrice repeating, and way of propounding it, may teach, 1. Love to Christ is the Christians badge, and he is a Run-away who deserts that Standard; for, by this Christ trieth Peter, Simon, son of Jonas, lovest thou me? 2. Ministers who are called to take charge of Christ's children and stock, had need of much love to him; no service about them being approven, if it flow not from this, but be undertaken for by-respects; and there being no possibility without this love, to endure the many blasts they will meet with from without in their calling, nor the much toile they will have, even with, and from the flock themselves; Therefore is the enquiry concerning this premitted, lovest thou me? as a needful qualification for discharge of the trust committed to him. 3. Whatever love men may warrantably profess they have unto Christ, yet it doth not allow them to swell in their own eyes because of it, or because of any dignity conferred upon them as lovers of Christ; And, Saints in their repenting for their failings, should look back to the low estate from whence Christ raised them, that they may see their ingratitude the more, in backsliding or forsaking him; Therefore doth he guard all these questions with this designation, Simon, not Peter, which was the name he gave him, chap. 1.42, and, son of Jonas, a poor fisherman, that now he might, in professingt his repentance and renewed love, affect his hear with thoughts of his low estate from whence he was exalted, and to which Christ might justly debase him again, and leave him as he found him, Simon son of Jonas: And that in professing his love, and embracing this charge, he might still remember his Original. 4. The sense of the Lord's people's backslidings should be a whet-stone to sharpen their love to Christ, and to make them not content to return to a formal way of profession after their foul sl • ps, unless there be a new edge upon them, to recover their losses, and prevent the like failing in time to come; therefore, doth he inquire particularly at Peter, lovest thou me? as one, who, if he were truly recovered, ought to be eminent in love, and have it more deeply rooted in his heart, that he slide not again, and in testimony of his sense of Christ's kindness, who looked upon him after his fall. 5. True repentance ought, and will, not only be sincere and real, but as eminent in the effects thereof, as sinners fall hath been; Therefore doth he pose him thrice concerning his love, to try if he was real in his Profession, and might indeed stand to it, and that his threefold profession of love might be answerable to his threefold denial. 6. Such as have fallen grossly in an hour of temptation, and have through mercy recovered again, ought yet still to be jealous and suspicious of themselves, as having grossly given the lie to their former professions; for, so much also doth the repetition of these questions teach, that he would have Peter not easily trust himself in the like profession, considering how well he had said before, when yet he he had done so ill. And so Peter takes it, being grieved that it is the third time propounded, v. 17. and that he was now become a suspected man, 7. Christ at last propounds this question with a comparative qualification, lovest thou me more then these? (that is more then any of the rest do love me,) not so much pointing out, that a fallen and restored man (as also every Saint) should strive to out-strip another in this grace; as reflecting upon his former conceit of himself, and his singular undertaking, Matth. 26.33. and it may be, also, reflecting upon his late forwardness, in coming out of the ship, v. 7. and trying if, because of that, he would boast of any singular love to him. And so, with the offer of accepting his sincere love, and his calling for it, he rips up his former conceit of himself: and so it teacheth, partly, That the evil of Saints apostasies and defections will never be thoroughly cured, by any returning out of some particular evil course, unless the fountain, cause and root of their evils be cured, and continually abhorred and watched over; Therefore Christ presents that to him which had occasioned his former fall to see what he thinks of it, and if it did continue with him; and partly. That Christ alloweth his people to season their bitter thoughts of their own evils, with the offer of his love and acceptance of what is good and sincere in them; for, he so propounds this indirect challenge, as he guards it with an ofter of his present acceptance of his love, which is implied in the question. 8. In the second and third questions, Peter, having in his answer modestly declined to make any comparisons, Christ omits this qualification, and propounds the question simply, lovest thou me? To teach, that he covereth and passeth by infirmities, when he seeth us convinced of them

Thirdly, as for Peters threefold answer to these questions, we need not curiously distinguish betwixt the word in the question whereby Christ expresseth love to himself, as signifying a greater degree of love, and the word used by Peter in his answer, as signifying a lesser degree, and that as he would not compare with others, so he would not boast of the measure of his own love, but professeth sincere love, though weak. For Christ in his third question useth that same word, wherein Peter answers. And if any distinction ought to be made betwixt the expressions, Christ by using both in his enquiries would teach us, That he takes notice of, and is willing to accept of lesser degrees of sincere love, as well as of greater; for, he interrogates concerning both, implying his acceptance of either; and, that even such as are sober and dare not profess an eminent measure of love to Christ, but only some weak degree of it, had yet need to examine if they be sincere and real, even in that they profess; and therefore Christ, after Peter hath changed the word he had used into another, in the two former Answers, will the third time pose him, if he dare avow the sincerity and reality of what he professeth. And upon this, it seems, Peter was grieved, v. 17. that not only he had inquired the third time, but had also called in question that weak measure of love he had professed. However it be, as to the force and signification of these words; yet we may from his Answers, Learn, 1. It is very possible for fallen Saints to recover their feet, and attain to love again; as here Peters experience doth testify. 2. A lover of Christ indeed may humbly avow his love before him, as often as he inquireth concerning it; as here Peter doth thrice, Yea, Lord, I love thee. 3. A sincere lover of Christ will, by his falling, be taught sobriety, and not to boast of himself above others: for, Peter makes no comparisons in answer to Christ's first question, but simply ranks himself among lovers of him, Lord, I love thee. 4. They who would prove themselves lovers of Christ indeed, must not only satisfy and please themselves in the matter, but should appeal to his knowledge, and be sure that he knows and approves of them as such; for, saith he, Lord, thou knowest that I love thee. 5. Such as would approve themselves unto Christ, ought to look upon him as knowing all things, and that therefore he will not be deceived with any shows; for, so much doth Peter express in his third Answer, Thou knowest all things, thou knowest that I love thee. 6. Our sight of the grace of God in us, after our backslidings, should be joined with the sense of out falling; for, the third time, Peter was grieved, whereby (not to speak of any failing in him, by grieving at what Christ did) Christ would put him in mind how his former sliding had justly rendered him suspected, that his profession of love might be joined with sensible thoughts thereof.

Fourthly, Christ's charge put upon Peter, and thrice repeated, may teach, 1. Christ may make good use of Saints who fall foully in an hour of temptation, and may raise them up again, to do him eminent service in their generation; for, fallen Peter is again entrusted with the charge of his sheep and lambes. 2. Saints love to Christ cannot extend to him, but he assigns it all to his people, that who so love him, may show kindness to them in their station; for, upon Peters profession of love to him, he enjoins him, feed my lambs, as the notable proof of it, and as reckoning that it should be a great evidence of love to him, to have a care of them. 3. Ministers ought to look upon Christ's people, as very seriously recommended to them, and therefore should very seriously mind their work about them; for, therefore is this charge thrice laid on Peter, that he may mind it much. 4. Such as would be faithful in a Ministerial charge, ought to look upon the people of their charge, as Christ's in a near relation, loved of him, committed to their charge by him, and to be gained to him; Therefore doth he in this Commission call them, my lambs, my sheep. 5. Ministers ought also to look upon the variety of tempers, and degrees of strength, which are in the people committed to their charge, that so they may deal with them, and have a care of them accordingly; Therefore doth he design them by the name of weaker lambs, and stronger sheep. See Isa. 40 10. 6. It is a great part of Ministers work, to feed Christ's people with sound and wholesome doctrine; and so to dispense it, as to condescend to the capacity of the weakest; for, in the first command he is to feed, or afford food, and that even to the lambs. 7. It is not sufficient that Ministers be able to feed, unless they also govern and rule the people committed to their charge, and do every other duty of a a good shepherd unto them; And even the strongest ought to subject themselves unto this Government; for, in the second repetition of the charge it is, feed, or govern, and play the shepherd (for the word is different from the former) and that even to the sheep. 8. The strongest of professors will not, within time, attain that height of perfection and sanctity, as to out-grow Ordinances or a Ministry, or not to need them; and Ministers are bound to deal with them accordingly; Therefore, in the third repetition of the charge, he useth the word first used, feed, or provide and afford food, and that even to my sheep, as well as to lambs.

In the next part of Christ's conference with Peter, he warns him of his future sufferings, promising that he should prove more stout then in his former trial. This he propounds more darkly, v. 18. and alluding to the custom of these Eastern people, who, wearing long garments, did gird them up by binding their loins when they went to a journey; and to the custom of binding malefactors, when they were carried from place to place, or to the place of execution) He showeth a great difference that should be betwixt his case in youth and in old age. In his youth, he girded up his loins, and walked at his own pleasure, but in his old age, others should bind him, and carry him, whether his natural inclination did not lead him. And in v. 19. he explains this, showing that he spake of his violent death, sweetening it with this consideration, that hereby he should glorify God, and commanding him presently to follow him. Whence learn, 1. Love to Christ must be evidenced, not only by active doing of duty, but by suffering also unto death, if we be called unto it; And Ministers especially, when they undertake the charge of Christ's flock, ought to lay their account for such a lot: Therefore is this prediction joined with the former injunction, as another proof of Peters love to Christ. 2. The matter of suffering would not be lightly thought upon, but we should have grave and serious thoughts of it, that afflictions in some measure abide us, that it is our duty to resolve for the worst, and that suffering will indeed try us, and therefore we should be laying up for such a strait; for these causes doth he begin this doctrine with a grave asseveration, Verily, verily, I say unto thee, &c. 3. There will be great difference betwixt a Saint trusting in his own strength, and the same Saint leaning upon, and supported by God; he who before durst not look a damosel in the face, will in the other case, dare to look death in the face; for, so appeared in Peter, of whom Christ foretells this, when he is minding him of his former failing. 4. As it is the duty of Saints always to look on suffering for Christ as their great honor, Acts 5.41. so in particular, when a Saint is indeed penitent for his shifting of suffering, and sliding in a time of trial, it will be his great comfort to know that he shall have the honor to suffer, and be born through in it; that (so to say) he may be avenged on trial for his two eyes; for, here it is held out for Peters encouragement, that Christ will employ him, who had proven so weak, yet to suffer unto death for his Name; as a soldier who is shamefully beaten, desires nothing so much as another day, wherein he may show his valor and repair his credit. 5. As nature hath an antipathy at death, and particularly, a violent death; so Saints have not an inclination to suffering, ready to let out at their pleasure, till God give them victory and resolution; Therefore is his suffering called another's girding, him, and carrying him whither he would not; not only showing that naturally he would be averse from it, or, that he would have no hand in his own suffering and death, but that, take him in his own resolutions and inclinations, and he would decline such a lot, though grace made him submit, and stretch out his hands, that they might gird him, and this showeth, how needful it is that the most resolute of men do seek willingness from Christ, lest their natural inclinations prevail; And, that even where there is a natural antipathy and fear of death and suffering, yet Christ may make eminent and resolute Martyrs of them, they depending on him, as many Martyrs who have been long exercised with the fear of death, have found in experience. 6. The thing which nature, especially while men are young and in vigor would still be at; is to be their own Masters, not subject to the Law of God, nor to the tossing Providences about the world: for, this was Peters way, and what he delighted in then, when thou wast young, thou girded thyself, and walkedst whither thou wouldest: He was his own man, and delighted to walk as he pleased, and at random and liberty. 7. Men may expect strange changes in their lots and exercises, in the several turns of their life, before they go off the world; and particularly, when men engage themselves in Christ's service, they may expect a strange change to follow on it; Not only will their consciences within them curb their extravigant and lawless walking, but whereas there were none before to trouble them, now there must be nothing but bonds and death for them. So much doth this opposition betwixt Peters lot, in his youth, and old age, teach us. When thou wast young, thou girdedst thyself, &c. But when thou shalt be old, thou shalt stretch forth thy bands, &c. 8. That Christ promisseth he shall not suffer till he be old; He teacheth, partly, that the timing of his people's suffering is in his hand, and he can, when he pleaseth, give them a fair time, wherein to serve him, before he call them to seal the truth by their sufferings; for, Peter is old before they gird him, &c. See Luke 13.31, 32. and partly, That Christ may call his people to suffer, when their visible ability is least, that so the power carrying them through may be seen to be of him: Therefore also doth he suffer when he is old, when albeit old age might quench many lusts in him, and experience and time might settle him, yet his natural vigor was decayed; and fears, usually accompanying old age, might retard him. 9. Christ would have his doctrine distinctly taken up and understood by hearers; therefore, as Peter understood this well enough, so John explains it for our use, showing that Christ spake of Peters death, in these terms. 10. The sufferings of Saints do contribute to set out the glory of God; the glory of the truth of the Word, when they are ready to seal it with their blood, and to stand to the defense thereof unto death; The glory of the truth, and riches of his promises, and of eternal life held out therein, when they hazard on the enmity and opposition of all, and on death itself, in the faith and hope thereof, and do look on eternal life as sufficient to compense all their losses; and, The glory of his excellency and all sufficiency, when they count all things but vanity and loss, that they may please him, and so they proclaim their faith to be richly made up in him; therefore, saith he, that by his death he should glorify God. 11. The consideration that God is glorified by any lot, should put a lovely face upon it, were it even suffering a violent death to Saints; Therefore is this propounded as the lovely sight of his suffering, that hereby he should glorify God. See John 12.28. 12. Saints ought to give proof of their sincere resolutions for sufferings, by their close following of Christ in their present service; Therefore doth Christ subjoin, And when he had spoken this, he saith unto him, Follow me. Where it appears from v. 20. that Christ rose from the rest of the company, and went away, when he gave this command. And this he did, not so much for any present journey, as by calling him to obey this present command, to leave all his enjoyments and company, and follow him where ever he goeth, he takes proof of his sincerity, and whether he is resolved indeed to follow Christ in suffering, when he shall be called to it, and would have him begin to practice that lesson in time, that he might be the more fit for it, when it came to a push: and so we will find it made use of, v. 20. 13. It is the duty of such as would either serve or suffer for Christ, to make him their pattern and copy in what is imitable; and it is their encouragement, and may sweeten their way, that he hath gone before them: Therefore also bids he him, follow me, to point out, not so much his duty of present going after him, as thereby to signify his duty to imitate Christ in all his actions, particularly, in his care of his sheep, and resolution for suffering; and to hold out this encouragement, and how it might be sweet to follow him.

In these verses we have Christ's conference with Peter, concerning John the beloved disciple: wherein is recorded, that after Christ and Peter had left the rest of the company, John of his own accord did follow on; which Peter turning back and observing, he enquires at Christ, (who had foretold of his own sufferings) what should become of John. For which he is checked by Christ, as meddling with that which concerned him not, and he showeth him, that although it should please him, not only to exempt John from suffering death, but to continue him alive till his own second coming, it ought not at all to retard him in his resolutions, and therefore he commands him to follow him, and cleave to his duty, which by this means he had neglected. Whence learn, 1. Much love to Christ, and much of the sense of his love, will make a man an earnest pursuer after Christ, and to cleave to him, even when Christ seems to take no notice of him; Therefore John followed, when Christ had bidden only Peter follow him, and when it seems the rest did not stir; and in this he is described to be the disciple whom Jesus loved, one who had been very familiar with Christ, and leaned on his breast at supper, and very inquisitive concerning Christ's safety, and said, Lord, Lord, which is he that betrayeth thee? (of all which, see chap. 13.23.) and therefore he could not stay behind. 2. The children of the Lord are subject to many distractions and interruptions in following their Christian coursse, and do often look, or turn aside, and intermit their earnest eyeing of their mark and prize; for, when Peter is bidden follow Christ at this time, hereby to teach him, closely to follow his calling, and set his heart and eye upon it, and what he was to meet with, (as the check and repetition of that command in this verse doth teach us) he turned about, to look to somewhat behind him, and that either merely of his own accord, or because he had heard some noise of one following. See Luke 9.62. 3. Albeit the intermissions of the children of God in their duty may seem very little and small; yet ofttimes it casts them upon snares and temptations, which are ready to catch and detain them more, and so draw out reproofs from Christ; for, Peter, but turning about, seeth the disciple whom Jesus loved, following, and this occasions his curious question, and draweth out a reproof, not only for his looking back, but for his curiosity. 4. Christ abhorreth curiosity in his people, and that when they have so much needful exercise among their hands, yet they should meddle more with what concerneth them not so much; for, when Peter propounds this question, and what shall this man do? or, and what this man? that is, what shall become of him, (as Christ's answer makes it clear) he gets this answer, what is that to thee? follow thou me, Not that Christ condemns solicitude for our brethren, which floweth from charity, but that he is ill pleased with his idle curiosity, when now he had received a strict command to follow him. 5. It is a sin to be anxious, or too much careful about what Christ will do with his beloved people; for, so much also doth Christ's reproof of his enquiry concerning the beloved disciple, import, that it was weakness in Peter to be any way troubled concerning him. 6. Christ hath sovereign authority to dispose of his own, and to keep them longer or shorter time in the world, and give them ease or trouble, as he pleaseth, without giving an account of his dealing to any; for, saith he, If I will that he tarry till I come, what is that to thee? Wherein there is no hint given that John should not suffer, and that he should live long, and till Christ should come by his judgments against the Nation of the Jews (though these proved true in the event) but it is only an absolute supposition, that if Christ pleased to preserve him alive, even till his second coming, or otherwise disposed of him at his pleasure, Neither Peter, nor any other, had anything to say to it. 7. As Christ will come again, so the sweet notion under which Saints should take up the last and dreadful day, is, that Christ will then come again unto them; for, so doth Christ here point out that day, I come, See 1 Thes. 4.16, 17. 8. It is the duty of Saints, not to compare the Lord's dealing with themselves and others, so as to be thereby withdrawn from, or discouraged in, their own duty and lot; for, whereas Peter might think it strange if he only were called to suffering, Christ takes him off looking to his dealing with John, and bids him mind his own work, If I will that he tarry till I come, what is that to thee? follow thou me. Such comparisons (however sometime they may sharpen us, and afford matter of praise, yet) do ofttimes breed many inconveniences. For we are naturally inclined to be discontent with our own condition, and to think that best which we want, and so will more readily be grieved if we got a harder lot then others; whereas Christ hath variety of services, and may lay them on as he pleaseth: And beside, Such comparisons may, ofttimes, tempt men to sit up from duty, when they see the security of others. 9. Such as would avoid curiosity, and much needless and vain exercise, ought closely to follow their own work and calling; Therefore, doth Christ withdraw him from all these enquiries, by bidding him again, follow thou me.

In this verse John clears a mistake that continued in the Church, occasioned by their misunderstanding of Christ's speech. They imagined, upon Christ's speech, that John should not die (and it is like they were confirmed in their mistake, by Johns living so long after the rest of the Apostles,) whereas Christ said no such thing; but only, by way of supposition, asserted, that suppose he should keep him never so long alive, Peter had nothing to do with it. Whence learn, 1. The people of God are brethren, and ought to entert • in and cherish mutual affection, and live in concord, as brethren; Therefore had they this designation in the primitive times, The brethren. 2. Even Christ's own speeches were mistaken by the Saints in purest times, much more may others be mistaken, and their words wrested contrary to their sense and meaning; for, here a mistake ariseth upon what he said. 3. It may commend unto us the wisdom of God, in leaving with us, and astricting us unto, the written Word, when we see erroneous Traditions so soon on foot in the Church concerning Christ's words which were not written, and the mistake growing by going from hand to hand, till the writers of Scripture refute it; for, here we see an unwritten and erroneous tradition going abroad among the brethren, till John clear the mistake and •• u • e it, when he wrote this Gospel. 4. Such as would rightly understand Christ's speeches, must take good heed to every word and particle in his expression; to the form of speech, whether it be absolute, or by way of supposition; and, to Christ's scope in it, according to which we must take up his meaning; for, hence rise their mistake, they took Christ's way of speech as absolute, that that Disciple should not die, whereas he sp • ke only by way of supposition; for, Jesus said not, he shall not die, but if I will that he tarry till I come, &c. And they look upon his speech as tending to give a promise concerning Johns life, whereas Christ's scope was only to show Peter, that he had nothing to do with the matter, albeit he should continue him, If I will that he tarry till I come, what is that to thee?

John takes occasion of this mistake and the clearing thereof, to close this Evangel. And, 1. He asserts that he was the pen-man thereof, and sets his seal to the truth and certainty thereof, v 24. 2. L • st any should think that his love to Christ, being the beloved Disciple, should move him to forge anything in this Narration; and lest they might wonder how he got so much to write, especially after the other three had written: Therefore as Chap. 20.30. he subjoined a particular conclusion to the signs done by Christ after his resurrection; So here ( v. 25.) he subjoins a general conclusion to this Gospel, professing that he gave not over for want of matter, it being impossible to write all fully and particularly that Jesus did, but because it pleased the Lord not to overcharge the Church with an infinite Narration, which he expresseth in an hyperbolicke term, which imports this much, that the books which might be written of this subject would burden and overcharge the world, and men's judgments and memories could not overtake or retain the Narration of all particular passages. This acknowledgement of John, that there are many other things which Jesus did, and yet are not written, being extended generally to passages in his whole ministry, is to be understood with the Rules, and according to the caveats, mentioned on Chap. 20.30, 31. and as nothing derogatory to the perfection of Scriptures in the matters of faith and manners, which is there asserted, notwithstanding these things are omitted. For albeit a great many of Christ's miracles in the course of his ministry (which properly are to be understood by things that Jesus did ) be not recorded; yet neither will that argue that any point of doctrine is omitted, nor yet that the doctrine is not sufficiently confirmed to us by the miracles that are recorded, and by their declaring that there were yet many moe. Yea, suppose it be granted that many particular conferences and Sermons which Christ had in the course of his Ministry, are not written, yet it will not follow that the sum of these, and of all his doctrine, is not recorded in what is written. But on the contrary, the wisdom of God chose to comprehend all that was needful, in a brief sum, (even of the Sermons that are recorded) for the ease and benefit of the Church. And as for them, who upon these expressions would gather that many things needful to salvation are not to be found in Scriptures, but to be sought out of unwritten Traditions; I would have them, before they assert such a thing, resolve these questions, for the satisfaction of the Church, in this great article so nearly concerning her. 1. If the pen-men of the Spirit of God have taken pen from paper, accounting that sufficient which they have written, how dare they undertake that task which those have given over? 2. If these things not written be alike necessary with what is written, what reason can be given to any unbiased person, why the Lord should cause write the one, and yet leave the other to uncertain Tradition, and the frail and corrupt memories of men? 3. If the Lord was not pleased to write them, but transmit them by Tradition, (as they do not only assert, but pretend grave and weighty reasons why the Lord did so) Upon what ground do they presume at all to stuff their writings with them, and do not leave them as he left them? 4. If all these be necessary to salvation, and yet the world could not contain the books that should be written of them, were they written, how shall they instruct that they have marked them all? and how will they satisfy the Church that she hath yet a perfect rule, of Scripture and all the Traditions they have recorded, being put together? 5. With what face can they, upon this pretext, obtrude Traditions upon the Church which are not only beside, but clearly contrary unto the written Word of God, as if the Spirit of God did contradict himself? The truth is, John closeth with this, because what he had written was sufficient, and the rest not possible to be overtaken, nor yet necessary to be recorded for the use of the Church in all ages, though they were necessary for the time, and it be useful for us to know there were many such things, though they be not particularly recorded; as is marked on chap. 20.31, 32.

From this purpose, Learn, 1. This Gospel was written by John the beloved Disciple, who being employed by Christ as a meet pen-man of such sublime doctrine, did out of love and duty write so sweetly of Christ; and hereby gives us occasion to try what love, such a message, by such a pen-man, doth produce; for, This is the Disciple which testifieth of these things. 2. All this Narration is of divine truth, whatever we think of it, and whatever many do esteem of it and other Scriptures, Yet it wants not witnesses who were eye and ear witnesses, and fully persuaded, to assert the truth of it; for, saith he, we know, (speaking of himself in the plural number, or of himself with the rest of the Apostles) that his testimony is true. 3. It is the duty of Ministers to assert the truth of their doctrine, and to set to (as it were) their Messengers seal to Christ's truth which they publish, for their own exoneration, and for the encouragement of believers, and as a witness against all who receive it not; Therefore, doth John call all his doctrine, his testimony, and asserts that we know that his testimony is true. 4. It is impossible to get all said which might be said of Christ, and to his commendation; for, so doth John assert, that if the things which Jesus did, should be written, everyone, even the world it self could not contain the books which should be written. And this may not only point out his excellency and the weakness of our judgments and memories, but whereas our curiosity is still desirous to hear and know more, this breaking off may call us back rather to see how we practice what it hath pleased him to record. 5. The Lord, in writing Scripture, hath been pleased only to give us a short sum of the doctrine preached by Christ, and his servants, and an account of a part only of the miracles wrought by Christ; That so he might show his respect to our infirmity and weakness, and might take away all excuse from the lazy and negligent, by comprising his mind and will in so little bulk; for, therefore is John directed only to record this much, and to omit the rest which could not be overtaken. 6. This whole Gospel is divine truth, worthy to be embraced and received by faith, and that we set our seal to the truth of it, and feed upon it accordingly; Therefore doth John close all, setting his Amen to this doctrine. Unto him that loved us, and washed us, from our sins in his blood and hath made us Kings and Priests unto God and his Father, to him be glory and dominion forever and ever. Amen. Rev. 1.5, 6,