made haste upon set purpose to further, strengthen, and comfort others, they are furthered, strengthened, and comforted by others: and so they find their coming to be profitable to themselves. The lesson shortly is this. Oftentimes it comes to pass, that they who come of set purpose to declare to others that joy which they have found to be wrought in their souls by the Holy Spirit, by the preaching of the gospel, are prevented by others, and hear of others these same glad tidings that they came to speak themselves, before they can get time or leisure to utter them themselves; and so they find that same joy communicated to them, which they come to communicate to others. Or, if they be not prevented, then it falls out, that they hear these same glad tidings of others, that they themselves declare to others, and so receive mutual comfort. Or, if others speak not to them, at least this falls out, that of their own message, and of that speech that they utter of Jesus Christ, they will find their joy to increase more and more, and to abound: so that it falls out, that their preaching is not only powerful and comfortable to the souls of others, but even to themselves, and when they preach to others, they preach to themselves. If thou hast gotten a spiritual grace or comfort to thy soul, be careful to communicate it unto others, for, by so doing, thou shalt find thy grace and joy to increase. Fear not, that by communicating of thy grace it shall be impaired: for these spiritual graces are not like worldly benefits, whereof the more thou givest to others, there is the less behind; but the more thou givest of these spiritual graces unto others, the more thou hast behind to thyself, the more shall they increase. "For to him that hath it shall be given, and he shall have abundance," Matth. chap. xxv. 29. But it would be marked albeit these two disciples find themselves to be prevented by the eleven, who were telling that same thing that they came to tell them, yet they are not so silent, nor conceal not the things which they had heard and seen; but it is said, "that they also told what things were done in the way, and how Christ was known of them in breaking of bread;" and so they go about to

confirm the apostles in that which they themselves were telling of the resurrection of Christ.1

Now, a question may be moved here. How is it that Luke says, that when the two disciples came of purpose to tell the eleven what had befallen to them in the way, and what they had heard and seen concerning Jesus, the eleven prevent the two, and tell them, "that Jesus was risen, and had appeared to Peter," seeing Mark, speaking of this same matter, says, "that when these two went, and told Christ's appearing to them, to the remnant, that they believed not?" How agree these two together? To this I answer, first, that when Luke says that they told the two disciples, "that the Lord was risen indeed, and that he had appeared to Simon Peter," he means, that there was a number among them who believed, and that which was proper to some, he ascribes it indefinitely to the whole. And, on the other part, when Mark says, "they believed not," it is to be understood, that there were certain of them who believed not. And so both the Evangelists, according to the accustomed form of speaking in the Scripture, attribute that indefinitely to the whole, which was proper to a part. Next, I answer, when Mark says, "they believed not," he speaks of a full and perfect faith that was free of all doubting, wavering, and inconstancy. But Luke speaks of a begun faith, which, in the meantime, wants not the own2 doubting; for we may perceive in the history, that sundry times after this they were in doubt, as ye see hereafter in the 41 verse of this chapter, where it is said, "that after he had showed them his hands and his feet, they believed not ;" their hearts were not constantly settled with an assurance of his resurrection.

Now, in the next part of our text, we have set down another appearing of Christ after his resurrection, which falls out in this same very time when these two disciples were talking with the

I The consideration of this question does not occur in the Commentary. Calvin disposes of it much in the same way as is done in the text.

2 i. e. Its own.

:

eleven; and this is his fifth apparition. We have heard of four already his first appearing was to Mary Magdalene; the second was to certain other women; the third was to the two disciples who were going to Emmaus; the fourth was to Peter, which we showed you before, Luke touched in a word, verse 34. Now, in this his fifth appearing, he appears unto the disciples, being assembled together. The three Evangelists, Mark, Luke, and John, set down particularly the circumstances of their assembling and meeting together; which circumstances would be well considered, because they serve for the clearing of the history. The first circumstance is of the persons that were convened, who, and how many they were. Mark says, "that he appeared unto the eleven;" and yet we must understand by the history that follows in John, that Thomas was not present at this meeting; but here he gives the name of the whole to the most part, and, after Judas' death, they were commonly called the eleven. John says, generally, and indefinitely, "That the disciples were assembled." Of this circumstance we mark: The disciples of the Lord, for the most part, ever used to meet and assemble together; they assembled together before his passion; they assembled together even in the very time. of his passion, and hanging on the cross: for it is said in the xxiii. chapter of Luke, and the 49 verse," And all his acquaintance stood afar off, and the women that followed him from Galilee, beholding these things ;" and now they assembled together after his passion. So ye may see, they who are Christ's are ever going about to meet and to hold themselves together, that they may speak and confer of all things that fall out concerning Christ, and the estate of his church, whether they be joyful and comfortable, or sad and sorrowful, that they may edify and further one another mutually in the course of their salvation, that they may be joined together, and make up and complete one body. And why not? For as there is one God the Father, one head the Lord Jesus, one Spirit, one faith, one baptism, one hope of vocation, so there should be but one body, the members whereof should endeavour to entertain love and unity amongst themselves, Ephesians, chapter iv.

verses 3, 4, 5, 6. This meeting together of the members of the body of Christ, and their mutual conference, brings with it an exceeding great consolation and joy; for the Lord hath promised to send that Comforter, the Holy Spirit, to these meetings of the saints. And Christ says, in the xviii. chapter of Matthew, and the 20 verse," Where two or three are gathered together in my name, there will I be in the midst of them." If thou despisest these holy meetings, and disdainest thou the holy conference, I denounce to thee in the name of Christ, thou shalt never find a solid joy or consolation. Many there are who contemn the meetings of the faithful, and the assemblies of the saints, and disdain the means of grace, godly speeches and conferences, and yet will dream to themselves that the Holy Spirit will dwell in their souls, and that they will find joy and consolation; but the end will prove that their corrupt and false hearts have deceived them.

Now, I come to the second circumstance, which is concerning their exercise in that meeting. What were they doing? Mark says, "They sat together." Luke says, "They were speaking of these things that they had heard by the report of sundry persons, concerning the Lord's resurrection." So, ye see, their exercise was holy, their conference was spiritual, and this was a very good preparation going before the Lord's coming and appearing to them. Yea, no question, it was wrought by the force and power of the Lord himself, when he was approaching and drawing near to them: for when the Lord is drawing near and approaching to us, then that Holy Spirit who dwells in our hearts begins to move and utter himself; he wakens up joy in our hearts; he opens our mouth to speak with freedom and liberty, and to entertain purpose of spiritual and heavenly things. For that Spirit in our souls hath a forecast and feeling beforehand of the Lord's coming; and this is it that shall move the godly in that great day, when they shall see the tokens of the coming of the Lord, to look up and lift up their heads, knowing that their redemption draws near, Luke xxi. 28. For except the Lord did send before a light to shine in their souls, as a messenger going before him to tell him that the Lord is com

ing, they would never lift up their heads. And, therefore, when the Lord commands his disciples to look up, and to lift up their heads before his coming, it is as much as if he had said to them, that he will furnish them strength at his coming to lift up their heads, and to be waiting for him.

Now follows the third circumstance, concerning the time of this meeting. John, in setting it down, is more particular than any of the rest of the Evangelists, he says, "It was the same day, at night, which was the first day of the week." That is, it was the same day that he rose, which for that same cause is called the Lord's day; and it was in the evening after sun-setting, when it began to be dark night, for it was after the returning of the disciples from Emmaus, and they returned not to Jerusalem until it was very late; for we heard before, it was towards night when they desired the Lord to stay with them, and they returned from Emmaus to Jerusalem after the Lord had stayed a short space with them, and had eaten, and had manifested himself to them in the breaking of bread, Luke xxiv. 29, 30. John tells the cause why they assembled in the night, rather than in the day, "For fear of the Jews," who, as they were malicious against the Lord himself, so would they have uttered their malice against his disciples, and all them that loved him. So they make a choice of a time that was least dangerous: for, brethren, it is the Lord's will that his children make a choice of the time that is most convenient, and which may serve most for their safety in their assemblies and meetings. It makes not at what times meetings be kept, whether in the day, or in the night; if so be, that they who assemble and meet together be holy; for all times are sanctified to the faithful, and them who are holy themselves, for it is true that Paul says, "To the pure all things are pure," Titus i. 15. Likewise Christ himself shows his presence to his own indifferently, at any time when they are met together, whether it be day or night. It is not these outward things that Christ chiefly respects, neither the time nor the place, nor no such outward circumstance, but Christ looks chiefly to the persons that meet together, and to their disposition, whether they