A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. XXXIX. Of Christ's Sixth Appearance

THE Sixth Appearance of Christ This is 〈◊〉〈◊〉 by 〈◊〉〈◊〉 only (John 〈…〉〈…〉) at large. Wherein we have the 〈…〉〈…〉. The 〈◊〉〈◊〉 to 〈◊〉〈◊〉 was made, not only the Ten as the former was wh•••• Thomas was obsen••••y 〈◊〉〈◊〉▪ But ••o all the Bl••ven (as the Chorus or Colledge of Apost•••••• was called 〈◊〉〈◊〉 Maithi•••• was Chosen in Judas Room, Acts 1.26. when 〈◊〉〈◊〉 was presen•• now with 〈◊〉〈◊〉 Ten. some do suppose the chuse of Thomas's Abse•••••• upon 〈◊〉〈◊〉 very Day of 〈◊〉〈◊〉 Re∣surrection was either, 1, Because he probably 〈…〉〈…〉 business that 〈◊〉〈◊〉 necessitate his Absence at that time upon some worth••y Ca••••••. O•• 〈◊〉〈◊〉 As some say, Because perhaps he say still lurking and keep close in his ••iding hol•• into which he had re••••ed for se•••• of the Jew••▪ ••hen all the Disciples (like ••••••lock of Sheep scattered with a Dog) forsook Christ and ••ed into p•••••••• pla••ed for••••••••con∣ding, Mark 14.50. And when all the other T•••• crept out at the News of their Lord's Resurrection (by the Holy Women's report) and Adventured to meet to∣gether, yet Thomas (who had the deepe••t 〈…〉〈…〉 of Incredulity) lay longest ob∣scure, and came slowest to the Convention. O•• 3. Because ••••ough he might come to the convention and be present at the beginning of thei•• 〈…〉〈…〉 conference 〈◊〉〈◊〉 'tis said Luke 14.33. that the two Disciples 〈◊〉〈◊〉 from D••••••ans found all the Eleven together) and might ••ear the good Women's Relation of the Lord's being risen, &c. Yet did he then withdraw himself from his fellows, as being more ob∣stinate than the Rest and more wilful in his Unbelief; for though his fellows at the first did look upon those Tidings to be only Women's talk and Idle tales, Luke 24.11. yet were they all sooner convinced than he would be, of the Truth, N.B. God per, mitting this, that we through his doubting might ••e better confirmed, &c. Or 4. Because he was now (upon the Death of his Master) pro••leing perad venture some way of future livelihood for himself, or setting his own private affairs at home upon the loss of his Lord who had hitherto well supplyed his wants. But whatever was the cause, sure I am the effect was grievous, He was wofully hardned. The 2d Re∣mark is the place whe••••ou•• Lord made his Appearance 'Twas still in Jerusalem, even this Sixth Appearance in that City, and not once one yet in Ga••••lle••, though that was the only place which Christ had promised to go before them unto (as a Shepherd before his scattered Sheep to gather them together again) this he promised before his Death that he would do so when he was risen again, Matthew 26.32. And this was all the Angel promised, that the Disciples should see him in Gallee, Mare thew 28.7. Mark 16.7. Yet much more is here performed 〈◊〉〈◊〉 was promised, for our Lord was seen Six several times in Judea before he was seen in Galilee, ••est they should flee away thither (for fear) from Jerus••lem before the time, therefore did he Six times appear in and about the City and N.B. So he was better than his word to them who had been worse than their words to him, for they all had Unanimou••∣ly promised to cleave close to their Lord even ••••to Death, Matth. 26.35. This they promised out of Pride and Presumption, which always miscarryetis, N.B. Whereas an humble holy Jealousy of the treachery of our own hearts, and self-suspicion will hold better out, and sooner find Divine say our in Confirming and Corroborat∣ing Grace; Therefore our Lord strive•• not with them there for the last word, but lets them Joy in, and injoy their own over weaning conceptions of their own

worth, till time should confute their Carnal confidence; as indeed it did, ver. 5••. Then all the Disciples forsook him and ••••ed, even then when there was no such da••ger to inforce them to fly, for when himself was apprehended, by his own consent, (at be∣fore) he had capitulated with the Enemy for their security notwithstanding all this causeless slip they gave him, he will be better than his word of promise, and appears twice to them in the City, whereas he only promised to be seen of them in Gal••lee. to shew N.B. that infirmities bewailed do (not break the) Squ•••••• of the Cove••ant of Grace: pe••cata nobis no•• nocent, Si ••••n place••t, saith Ambrose, our Sins thurt us not if they please 〈◊〉〈◊〉 not: The Church stands as right with Christ when penitent, as while Innocent, Cant. 7.1, 2, &c. With Chapter. 4.1, 2, &c. Her Hair, Teeth, Temples, all as Fair, and well Featured as ever after her recovery from her former salls, Cant. 3.1, 2, 3. &c. & 5.2, &c.

The 3d, Remark is, the time when his Sixth Appearance was, 'tis expresly said, to be Eight Days after, John 20 26, that is a full Week after, including the two ex∣treme Days as is done in calling that Ague a Quartan or the fourth Day Ague which hath two well Days betwixt two ill ones. So here, the first day of Christ's Resurrection is reckon'd in as one of the Eight, and that Day Week the other to make up the number of Eight. Hence it appears that the Disciples, knowing their Lord's Pleasure, and having once had the Priviledge and experience of his Presence the first day of his Resurrection, did ever after by Divine Inspiration dedicate ••he same day for their Solemn and Sacred Assemblies, Acts 20.••, 1 Cor. 16.2. from thence this first Day of the Week was call'd the Lord's Day, Rev. 1.••0. For Christ did not appear daily or continually during the Forty Days to his Disciples, but only by Intervalls. Here is a Week's Distance 'twixt the Fifth and this Sixth Appearance N.B. The reasons hereof are supposed to be these (1.) To Inflame the Disciples desires of seeing him again the more, whose first Appearance had filled their hearts so full of Joy, John 20.20. & Luke 24.41. This short Taste made them long for more such sweet Injoyments. (2.) That Thomas might within that time meet with some of the Ten Disciples to give him information, &c. (3.) Because the Solemn Assembly of them altogether was no sooner, for Christ would not appear to Thomas alone, but before all his Fellows, partly that the man might the more be confirmed by the Testimony of all the other (who had seen the Lord) and partly that Thomas might be rebuked openly before them all, according to 1 Tim. 5.20. Yet such was Christ's condescension in compassionating obstinate Thomas, that he will for his recovery Act the same things over again, that he ••••d done the First Day, a Week before [coming in when the Doors were shut, and standing in the midst of them again] John 20. verse 19.26. Christ's Kindness was so strong as he will not lose Weak Thomas (ac∣cording to Romans 15.1.3.) notwithstanding all his Wilfulness and Obstinacy added to his Incredulity: From these praemises do arise practical and profitable corollaries.

N.B. As (1st,) Such as are wounded in their Faith, by the Tempting Adversary, ought to take right means and methods in order to the curing of their wounds, we should do as Jehoram did, when wounded by an Assyrian Arrow, he returned to Je••re••l to be healed of his wounds, 2 Kings 9.15. So when the Devil hath wounded us in our Faith or other Graces we must return to the Use of Holy means, that so we may recover again. Thus did those Disciples, who after the failure of their Faith and flying from their Master in his misery, &c. They leave now their lurking holes, meet together in Jerusalem, and warm those small sparks of Grace and little Faith (still left alive) one in another, and there they met with the True All-Heal, the Saviour of their Souls, who appeared to them and strengthened in them what Remained and was ready to die, Rev. 3.2. They assembled with some hope to see him again. Therefore we may not forsake the Assembling of our selves, Heb. 10.25. lest we miss of Christ's Appearance as Thomas did, &c.

N. B. (2dly,) We learn hence what a Spirit of Meekness ought to possess the Churches of Christ towards their Fellow members that fall through strong Temptati∣on, Gal. 6.1. Thus it was in this Thomas's case, who was call'd Didymus because of his doubling and doubting, and was obstinate therein, yet was not be cast out of their Company by excommunication for this Crime, but he was gently born with by them, till Christ came to cure him.

N.B. (3.). Oh what a loss it is, to lose the blessing of Christ's Appearance, but once, at one time and at one only meeting: as was Thomas's case here, to be wilfully absent but once from Divine Worship (In Publick and Solemn Assemblies

of Saints, where Christ maketh his Sanctifying and satisfying Appearances) without great danger and damage. Our Lord taught Thomas the worth of that priviledge by the want of it in his woful obduration and wilful obstinacy thereby: Though he had a private occasional meeting with some of his fellow Apostles (who told him they had seen the Lord) betwixt those two appointed First Day Assemblies, yet met he not with Christ; his Fellow-Disciples were as deep in infidelity at the first, as this Didymus was, Luke 24.11, &c. But they, meeting together and meeting Christ at their meeting, were cured of it, and 'tis likely if Thomas had been there when Christ came, he also had been cured with them. Thomas was but absent once, and was hardned: N.B. Little do we know what drops of the Divine Unction (which distillon others present) we miss at a meeting by our being absent.

Note, (4thly,) This Teacheth us by Thomas's Example also. How good a Work it is to stand in Christ's Way, and to be found with the Flock of Sheep at his Fod∣dering Place. Thomas had been but once absent when the Shepherd came to Fodder his Sheep, therefore went he with an empty Soul for Seven Days, but now he would miss no more, but amends that faulty matter with his personal attendance at the next Apost∣olical meeting, and then he Recovered his Foul Fall, and found firm establishment; how careful then and conscientious should we all be to pray with the Spouse in the Song [Lord tell me where thy Feeding and Foddering place, &c. is,] Cant. 1.7. and when he hath told us as he did her, verse 8. we should duely and daily attend therein. Oh how woful is then the condition of those Spiritual Vagabonds, who (Cain like) do excommunicate themselves from God's presence, as to the Use of the Means of Grace, &c. We may write [Lord have mercy upon such] as de∣sperate and utterly deplorable.

Note, (5thly,) Hence we may Learn the Candour and Kindness of Christ to his scattered sheep, &c. He is the good Shepherd that calleth his Sheep by Name, John 10.3. The whole Flock passeth under the hand of him, that telleth them by one and one, Jer. 33.13. So that if but one Lamb be absent he knows it, cannot want it, but seeks it out, so dearly doth he love the sight and society of all his poor Lambs: Thus it was in this case. He had now but one of his Eleven Lambs lost in infidelity. He had healed the other Ten upon the first day, now comes he upon this Second, first-day, and through care (as it were) could not be at Rest till he had cured this odd one also. Divine care is extended [in Ʋniversos quasi Singulos & in Singulos quasi Solos] not only in the general to all the Catholick Church, but also in particular to every Individual person of his Children, N.B. This is a sweet comfort to Christians that Christ takes such care of every one, as if he had none else to take care of in the whole World. Yea if he have any one Weak and Wandring Lamb (as no doubt but he hath ever many) he will leave the Ninty and Nine in some safe and secure place, and will go and seek that lost Lamb be it Man, Woman or Child, Mat. 18. verse 12, 13. & Luke 15.4, 5, &c. And never leave seeking till he find it, as most surely he will find, for none can take them out of his hands, John 10.28, 29 nor can he discharge his Office of mediator, should he suffer any one of his Redeemed to wander and perish, as they would do undoubtedly, should they be left to them∣selves and to their own sheepish simplicity, Isa. 53.6. Psal. 119.176. But God hath charged Christ to see to the safe keeping of every true Sheep, John 6.39, 40. and he performs his Father's precept. Discharges this Trust to the full, John 17.12. Thus the Lord would not let the Ark remove, but both it and Six hundred thousand People must wait there, until that one only Woman Miriam (who had gone astray and was shut out of the Camp for sin) was recovered and returned into the Camp again, Numb. 12.15. Thus also Christ had now but one Disciple deep sunk in infidelity and notwithstanding all his perversness he takes care to Cure him.

Note, (6thly,) This great Truth is also taught here, that wheresoever this com∣passionate Shepherd hath a mind to let out his tender mercy to any one of his Poor wandering sheep (so he calls his Disciples, as himself the Shepherd, in Matth. 26.31.) no obstruction, either from themselves within, or from any obstacle without, can ob∣viate or oppose the overtures and out goings of his love to them: as here is apparent in Thomas's case, (1.) No hindrance within, this unbeliever could not obstruct Christ's love from him. Thomas had been bold and blunt enough in saying when Christ went in the Peril of his own Life to raise Lazarus from Death to Life, [Let us go and Die with him] John 11.16. He then said, to his Fellow-Disciples that he would die with his Master, and so would Peter, yet none so shamefully forsook him, when it came to the proof, as these two did, Thomas was not only to seek when he should have seen

his Master Risen from the Dead (having not yet recovered his fright at Christ's Appre∣hension) but also when he heard from the Ten Disciples, that they had seen the Lord, yet will it not sink either into his head or heart to believe it; yea, this wilful man over∣boldly and bluntly saith [I will not believe it] John 20.25. although he had been an Hearer of Christ a long time, and had heard him assure his Disciples oft times of his Resurrection the Third Day; yea, he had seen his many Miracles, and his Raising La∣zarus and others from the Dead, yet will not he believe that his Lord (who Raised others) could possibly Raise himself. Thus this wilful Thomas added Obstinacy to his Incredulity; notwithstanding all this▪ Christ will not lose him (much less did he reject him for his perverseness) but most graciously appeareth to Recover him, breaking thro' all the Bars and Bolts of this Unbeliever's unworthiness, &c. (2.) Nor could any Hindrance without obstruct Christ's Love from him: For there were Shut-Doors (fast latched, locked, barr'd and bolted) betwixt Christ and Thomas; the good Master was without, when the bad Servant was got within doors, yet shall they not be parted so. Though the Jews (whom the Disciples feared) could not enter when the doors were so safely shut, yet sweet Jesus could come in to snatch this Brand out of the fire of Hell: No doors can keep Christ out from Redeeming his Redeemed; no not the strongest of doors, even Prison-doors with their thickest Chains, and Iron Barrs, Acts 5.19. and 12.7. And twice here, John 20.19. and 26. The Ten Disciples (who mistook their Lord for a Devil, as Matth. 14.26. So Luke 24.37.) were not over-worthy of the priviledge of Christ's presence when doors were shut in the first Instance; but less worthy by much was this Unbeliever thereof; yet Christ breaks through all difficul∣ties (both within and without) with his graciousness. Note; As the notorious Mass of Unbelief which was found in so eminent an Apostle's heart (as Thomas was) may mind us how much more may be found in the hearts of the best of us, poor worthless Worms, when left to our selves, and in the hand of our own Counsels. N.B. So the doors giving way, and yielding up a free passage for Christ's entrance here, should likewise admonish us how the doors of our hearts ought to yield and give way to Christ's entrance into them, when he comes and stands knocking there by the Hammer of his Word, and by the Hand of his Spirit. How can we be so hard hearted, as to suffer a sweet Saviour (whose only Errand, for our entertaining him, is, to save our Souls) to stand out of doors, as it were, with his Hat in his hand, intreating an open Entrance, till his Head be filled with Dew, and his Locks with the drops of the Night, as the unkind Spouse did, Cant. 5.2. Her sleepy heart cost her dear, verse 6. They that will not when they may, when they would, they shall have Nay. Shall dead Wood yield, and not living Hearts? See Psal. 24.7.

The (4th.) Remark follows here, to wit, The Manner How our Lord managed this manifestation of himself this sixth time, which was principally for curing and confirm∣ing unbelieving Thomas. Christ appeared here after the same sort, as he had done be∣fore, John 20.19, 26. Both times he came in when the Doors were shut, and stood in the midst (to be seen and viewed from top to toe by all the Eleven, &c.) As this could not but be a farther confirmation of the Ten Disciple's Faith, because they had seen him appear to them after the same sort on the first Day before this. Thus Christ most gra∣ciously condescended to Gideon for confirming his Faith (mentioned Heb. 11.32.) by granting him a double sign, Judg. 6.37, 38, 39, 40. Both he and these Apostles came not up to a firm Faith at first, but by degrees. Note, So it must serve also for a fuller conviction of Thomas's Unbelief concerning the Relation that his Fellow-Disciples had given him of Christ's last Appearance, when he saw his Lord appear again in the same sort as ••hey had related. Now the particular manner of Christ's manifesting himself, to all the Eleven at this time, was both by words and by deeds again, as he had done be∣fore; yet in some circumstances differing as there was now a different occasion.

For (1st.) Christ saluted them (Thomas and all) with the same sweet Salutation [Peace be unto you] as before, and as he had taught them to salute those Houses that willingly received the Gospel of Peace, Matth. 10.12, 13, &c. Let us here turn aside a little with Moses, Exod. 3.3. and behold this work of wonder: That our Lord should proclaim peace to such an obstinate Rebel against that glorious Truth of Christ's Re∣surrection as Thomas was: Though the Renegado-ten Apostles might upon their Rocovery by Repentance be reckoned as worthy of this Salute; yet sure I am, this stubborn Un∣believer Thomas must needs be look'd upon as most unworthy of any such gracious Con∣gratulation; for he had been prescribing a Law of believing to himself, and putting on a limiting Condition upon his Soveraign Lord (contrary to that command, Thou shalt not limit the Holy One of Israel, Psal. 78.41.) too sawcily saying [Except I see in his hands, &c.

and thrust my hand into his side, I will not believe, John 20.25.] Notwithstanding all this wicked wilfulness, and peevish perverseness in Thomas, yet shall he have his particular share in this general peace. Who but the Son of Peace, the Saviour of Sinners, would have so said to, and so saluted such an unworthy Sinner? This clear Character of Christ's candour and kindness in the case of Thomas, may serve to encourage us to put in for our part in Christ's Peace, though in rigour of Justice, we be altogether unwor∣thy to partake thereof.

(2dly.) After our Saviour had Saluted them all in general, comprehending Thomas (for whose sake peculiarly was the benefit of this 6 Appearance designed) he shewed again his wounds for the sake of this one doubting Soul. Note; Oh marvelous Clemency. These were the most indubitable signs of the Reality of his Resurrection, where∣as, had he made his raised Body to pierce the solid Wood, and to pass through the shut Doors, this Act would have added strength to their Doubtings, that it was not Christ himself, but some Spectrum or Spirit▪ for it is the property of Spirits, and not of true Bodies to penetrate other Bodies: Beside, 'tis against the very scope of this Appea∣rance, which plainly was to be touched by Thomas, that by touching he might come to know and believe; now such a penetration of Diameters, or solid Dimensions would have unavoidably rather weakened than strengthened that Faith which he came to confirm as well as recover; seeing as no meer Spirit can be touched, so no solid Body can enter while doors be shut. However was his passage in upon them, it was not that of a Spectrum or Phantasm, but of the Omnipotent God; yet did this God Man shew here the wounds of his Manhood: More especially to Thomas, for whose sake he came, and to whom be said [Reach hither thy hands, &c.] John 20.27. Note; John mentions both Christ's wounded hands, and his wounded side, but makes no men••ion of his wounded feet▪ yet this is supplied by Luke, who relates how Christ said to them [Behold my h••••ds, and my feet, &c.] Luke 24.39. Oh wonderful Divine condescension not only in his vouchsafing to appear again, and shewing his wounds for the fuller removal of that scruple that terrified all the Ten Apostles (thinking him to be but a Phantasm, verse 37.) whereas by this second show of himself, and of his wounds, the Ten were further confirmed, that it was the same Body which was crucified, and now raised up alive again▪ But more especially was this gracious vouchsafement made to this unbelieving Thomas, &c.

(3dly.) Christ gave Thomas not only an ••oular (as to the others) but also a pal∣pable demonstration, saying to him, [Feel with thy finger those four lesser wounds, which the four Nails made in my hands and feet, and thrust thy whole hand into that greater wound made by the Souldier's Spear in my side, &c.] And annexing with it a friendly Reproof [Be not faithless but believing] Note; Thus Christ can be content to condescend thus graciously unto the weakness of this Unbeliever (who undoubtedly was much to be blamed for his so presumptuously prescribing and laying such unreasonable Laws upon his Lord) because Christ saw that the Root of the matter was in him, as Job 19.28. the seed of God still remaining, 1 John 3▪ ••▪ The Radical Grace of Faith was yet budding forth some f••int desires in him to believe better and to repent ••ore of his 〈◊〉〈◊〉 therefore did Christ, out of his matchless candour and compassion condescend to him, and to his weakness. Thus our Lord did to Jairus, Mark 5.23, &c. who (with Thomas here) prescrib'd a kind of Law upon the Lord, saying, [Co••e and lay thy bands upon my only Dying Daughter, &c.] in thinking Christ could not otherwise core her, unless he came to his house, laid his hands on the Child, &c. This Ruler of the Synagogue could ex∣pect no help or healing, much l••ss if his Daughter were dead could he hope for her life again. Thus weak in Faith was this Learned Rabbi, and far short of that Roman Souldier's the Centurion, who believ'd Christ could cure his sick Servant without stirring a foot towards his house, but barely by speaking the word of command, Matth. 8.8. Our sweet Jesus takes no advantages against this Jairus to turn him off, but ten∣dring his Infirmity, arose and followed him, Matth. 9.18, 19, &c. Note▪ Thus may we hope that Christ will condescend to our weakness, where he finds truth in the in∣ward parts, any real desires and breathings that are right after Repentance, &c. Note; But the doubt still lies; how there could be any wounds in his glorified Body. Answ. Beside what is said before, we must know▪ that ordinarily there can be neither any wounds, or any scars in a Body that is glorified For as that is not Death, which is only the Death of one part of the Body, but when it comes to be the Death of all parts, and possesses the whole: So that is not properly Glory which is only the Glory of one part, and not of all: A glorified Body is that which hath a Glory in all the parts &c. This is confirmed by the Word of God. 1 Cor. 15.49. Though the body be sown in weak∣ness, yet it is raised in power and honour. But now the scars in Christ's Body were ex∣traordinary,

and by special dispensation upon these supposed grounds. (1.) To confirm the doubting Disciples, &c. (2.) To confound Enemies, who shall be Thunder struck when they behold him whom they have pierced, &c. Zech. 12.10. Rev. 1.7. (3.) To comfort Friends in all Ages; shewing, our comfort lies nor in Christ's Miracles, but in his Sufferings: Therefore he bids us behold his wounds as oft as we eat the Lord's Supper. (4.) To instruct his Followers, that as he abated of his Glory, so must they of theirs, for God's Glory, and for the good of others. Some go farther and add a (5th.) Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven, for appeasing his Father's Wrath against his Redeemed for their dally sins, he (as it were) reminds his Father, by shewing his five wounds to him, how he hath fully satisfied Divine Justice for all their Infirmities.

Note; The Inferences from hence are, (1.) That the Lord of the Sabbath, Matth 12.8. did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day, and nei∣ther on the Seventh (the Old Jewish Sabbath day) nor on any other day of the we•••• 〈◊〉〈◊〉 the foregoing first Day, whereupon he made no fewer than five Appearances.

Note, (2ly.) Though we cannot come up to the first Rate and Rank of Believers, and become of the Number of the chief of David's Worthies, &c. 2 Sam. 23.23. &c. yet may we but become of the Second Rate and Rank of Believers, and be of the number of the Thirty of David's Worthies, we need not doubt of acceptance with Christ, whose Father and Figure was holy David. Thus it was with Thomas here, he faultered and foundered so, as he was disenabled to come up with the first for sanctifying the first Christian Sabbath, yet keeps he the second, and was accepted. Thus those persons that could not eat the Passover (because they were defiled) at the proper season in the first Month, were allowed by Moses from the Lord to eat it in the second Month, Numb. 9.6. &c. Nor did the Labourers come all into God's Vineyard to labour at one hour, but at several hours, some sooner, and some later; yet the last found equal ac∣ceptance with the first, Matth. 20.6, 7, 8. We may come at the 11th. hour and yet be welcome.

Note, (3dly) Christ over hears every word we speak though in never so private a place; yea though it be but a secret whisper in the Ear of another. Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples, at a private Meet∣ing on the week-day, and now meeting with Thomas on the first Day, he chargeth him with his own words verbatim, John 20.27. Oh how should this consideration [that Christ hears all our idle and wicked words we speak, and it may be one against ano∣ther, and will relate them word for word at the last day] bridle us. He remembers our wicked words and works, they are all before his face; this we should consider in our hearts, Hos. 7.2. that we may stand in a••e and not sin, Psal. 4.4. For God records all in his Book, Mal. 3.16.

The last Remark, concerning this Sixth Appearance, is the marvelous consequences and effects thereof in converting and confirming wilful Thomas, who hereupon cryed out, [My Lord, and my God] Verse 28. Now was this Unbeliever, this obstinate opposer of that great fundamental Truth, conquer'd, and made to confess, hot only that it was the very Jesus whom they used to call [the Lord] John 13.13, &c. but also gives him the individuating and appropriating Compellation of [My Lord] whom I resolve now to obey, and give up myself wholly to be Ruled by him in all things, as the phrase im∣ports: And not only so, but he adds [My God] acknowledging both that he had de∣clared himself to be God by his Rising from the Dead, Rom. 1.4. Note▪ Here Christ is first call'd God in the Gospels, which, had it not been a Truth, Christ would not have own'd the Title, but have reproved him for ascribing to him that N••••••e which Christ did not; and in this abrupt Sentence [My Lord, and my God] There is a short confession of his Faith, and a plain profession of his own Interest in Christ, which Christ approveth of verse 29. Note▪ 'Tis true Faith that appropriates the Redeemer, as if no body's else but mine, Gal. 2.20. He died for me, saith Paul, and he is mine, saith Thomas here: Were it not for this possessive [Mine] the Devil might say the Creed to as good purpose as we: For he believes there is a God, and a Christs but that which torments him. is, he cannot say [My] to any one Article of the Faith Note▪ This concise speech imports a vehement Admiration both of Christ's Clemency, and of his own stupidity; as if he had said; how f••d was my state, I might have perish'd in my Infidelity, hadst thou not condescended to my Infirmity, and shew'd me mercy, helping me to find the power of thy Deity in the wounds of thy Humanity: Therefore shalt thou be my Lord and my God for ever. Thus may we all say; Lord, I thank thee that

thou hast not suff••••d me to go on i•• the broad way to H••ll, to perish in my Igno∣rance, as I might have done, but se••ing them hast g••••n••••d me 〈…〉〈…〉 for my 〈◊〉〈◊〉 Faith in thy Promises and poweb•••••• all before the•• in New•••••••• of Life therefore shall thou be my Lord my God 〈…〉〈…〉 (1.) Thus▪ God suffereth some slips in his Saints (as in Thomas here) tha•• in their Recovery themselves 〈…〉〈…〉 might be▪ more confirmed. Thomas his do••bting more advanceth and advanta••eth our Faith, than either Mary Magda•••••• or the other Discipl•• sooner believing did▪ for, while Tho∣mas handled the wounds of Christ's flash he healed the wounds of Unbelief in us▪ for his doubting put this great Truth o•••• of doubt to us. God would not permit evil to be, unless he could extract good out of it. Note, (2.) How soon ••an Christ change the most pertinacious Unbelief, into the most precious and saving Faith, as here▪ Thomas only felt the Manhood, yet believes the Godhead of Christ's now his Faith was the evidence of things not sean, Heb. 11.••••. Now his Faith exe••••'d his Sense on which before he had so much depended. Note, (3.) Christ owns his Sense for: Faith, verse ••0. his seeing (for some say, he durst not touch his Lord) was his believing. Now 'tis enough for Faith to see Christ in the flesh by the Apostle's Eyes, as Israel did Can••an by the Eyes of the Spi••••, verse 29, 30, 31▪