The Gospel of St. John Part 19

'_Then delivered he Him therefore unto them to be crucified. And they took Jesus and led Him away._'

All the Evangelists speak of the t.i.tle on the cross. St. John dwells upon it with great emphasis: '_And Pilate wrote a t.i.tle, and put it on the cross. And the writing was, Jesus of Nazareth the King of the Jews. This t.i.tle then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that He said, I am King of the Jews. Pilate answered, What I have written I have written._'

If we have understood the meaning of this Gospel, we shall feel the emphasis of the words, '_What I have written, I have written_.' The Jews had declared, '_We have no king but Caesar_.' But they cannot prevent the servant of Caesar from declaring, in bitter mockery, to all men who could read Hebrew, or Greek, or Latin, 'This Man, whom they have forced me to put to death as an evil-doer, is their King. Look up, and see what kind of a king they have.' The insult was felt by them; they must bear it. And that Hebrew nation has said by the prophets and apostles whom it has sent forth, has said by all who have believed through their word, has said in their own tongue, has said in Greek and in Latin to the nations which Alexander vanquished and civilized, to the new world of the West which Julius Caesar reclaimed from chaos, 'Our King is your King; to this malefactor you must bow down; by this sign you must conquer, or be conquered.'

'_Then the soldiers, when they had crucified Jesus, took His garments, and made four parts, to every soldier a part; and also His coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did._' Do you ask how St.

John could speak of that act of the soldiers whilst Jesus was hanging there? Do you ask how he could dwell upon fulfilments of the Scripture at such a time? Think a moment! Would anything give you the same impression of horror, if you were standing by an ordinary deathbed, as the sight of men contending for the raiment and goods of him who was leaving them? Is there anything so horrible as the thought how much death is regarded as only an event which gives the survivors a right to appropriate the things which the man has no more use for? If we had not been told that it was so when the Prince of the whole earth was dying, how much less we should know of the indifference which it is possible for human beings to feel! How much less we shall know of what He had to bear! '_These things therefore the soldiers did_,' in the sight of the Cross, under the eye of the Son of G.o.d. We might in their place have done the same; there was nothing in the mere sight of the suffering to prevent it. '_They parted my raiment among them; for my vesture did they cast lots._' Thus a man of the old world, dying in desertion and darkness, expressed a part of his suffering, not a less intense part of it than the dryness of the '_throat with thirst, than the melting of the heart like wax_.' And that suffering was all _fulfilled_, all raised to its most intense point in Him who gave Himself for all, that all might be brought within the power of a love which they seemed utterly incapable of perceiving. I am sure there is immeasurably more in these words than I can enter into or dream of; but I dare not leave realities for metaphors at such a time. It may be lawful to speak of the divisions in Christ's Church as the rending of His seamless robe; they are that, and much more than that; they are the rending of His body and of His heart. But they are too awful, and the Cross is too awful, to permit plays of the fancy. Let us ask G.o.d to keep us from them, that we may have some faint perception of the truth of His grief, as He entered into the inmost experience of ours.

'_Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple standing by, whom He loved, He saith unto His mother, Woman, behold thy son! Then saith He to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst.

Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to His mouth. When Jesus therefore had received the vinegar, He said, It is finished: and He bowed His head, and gave up the ghost._'

This is all which St. John tells us of the Cross, and of the words that were spoken upon it. We may think it little; but it has been found enough for tens of thousands of men and women dying on their beds, by the sword, at the stake. When they have doubted, and have even been led by religious teachers to doubt, whether human affections did not belong to frail and sinful mortality, the words, '_Woman, behold thy son: son, behold thy mother_,' coming from the Divine lips, have testified to them that selfishness only is accursed, that all which belongs to love is imperishable. When they have felt the intensity of bodily pain, and have felt how little they could obey the dreary command to think of their souls; the cry, '_I thirst_,' has bound them to Him who knew the fulness of their sorrow, who entered into the wants, not of souls, but of men. And when all sight of the future has been shut out, and there has been in their minds only the sense of evil triumphant and exulting, a voice which no clamour could drown has said to them, '_It is finished_.' 'The battle is fought; the victory is won. A little while, and the hosts which look so mighty now, shall be seen no more for ever.'

'_The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath-day, (for that Sabbath-day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with Him. But when they came to Jesus, and saw that He was dead already, they brake not His legs: but one of the soldiers with a spear pierced His side, and forthwith came there out blood and water. And he that saw it bare record, and his record is true: and He knoweth that he saith true, that ye might believe._'

That some in St. John's day had begun to deny that Jesus Christ was come in the flesh, nay, that he regarded this denial as _the_ anti-Christian doctrine, we know from his Epistle. His Gospel is the answer to this denial, because it begins from the divine ground, and shows how impossible it is to maintain that ground, unless we believe in the Word made flesh. He that saw the water and the blood then bare record of the fact, the import of which concerned the life of the Church and of every man. If we look at the subject from this point of view, we are not obliged to decide whether St. John spoke of the water and the blood in a common sense, as a point of evidence, or in a sacramental sense, as involving a high mystery. The common sense _is_ the sacramental sense; the evidence of Christ's actual relation to our nature is the a.s.surance that He cleanses it of its defilement, that He endues it with a new and higher life. What more is conveyed by this sign, or, rather, what a force it gives to the whole history of the crucifixion, St. John himself must tell us.

'_For these things were done, that the Scripture should be fulfilled, A bone of Him shall not be broken. And again another Scripture saith, They shall look on Him whom they pierced._'

To understand the fulfilments of Scripture of which the Apostle speaks, by merely fitting the words which he quotes to some fact, I believe to be impossible. There is a fact always answering to the words; but its import, its connexion with the life of our Lord and the life of man, must be ascertained by meditating on the context: that context being found, not always in the letters of a book, but quite as often in a portion of history, or in an inst.i.tution and the purposes for which it existed. Here is a type instance. The words, '_A bone shall not be broken_,' are brought to the Apostle's mind by seeing that the usual custom of breaking the legs of crucified malefactors was not followed in the case of our Lord. But those words recalled to him and to his countrymen the feast of the Pa.s.sover, and all that is declared respecting it in the 12th chapter of Exodus. The fulfilment, then, of these words was the fulfilment of the whole Pa.s.sover service; the translation of the national deliverance which it spoke of into a complete and universal deliverance; the subst.i.tution of the Lamb of G.o.d that taketh away the sin of the world, for the lamb whose blood was sprinkled upon the door-posts of the houses that the angel of death might not touch them.

The other quotation is even more remarkable; it is taken from the 12th chapter of Zechariah. '_And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born._'

One fulfilment of Scripture at the Cross was in the rending of the vesture by the soldiers, and in the mockery of the priests. The last, representing the inward hatred of the Jewish nation, is more fearful than the mere recklessness of the heathen officials. How utterly overwhelming it would have been to the Apostle, if he could have supposed that either the recklessness or the hatred was mightier than the divine love which was manifested there! But the pierced side recalled the words of the old prophet. There was a witness in them that even hatred would prove weak at last; that even upon the inhabitants of Jerusalem and the house of David a power would come from that Cross that nothing should resist. It said, 'The will of eternal Love may be contended with long. It must prevail at last and for ever.'

With the a.s.surance that Scripture shall yet receive this grand and complete fulfilment the history of the crucifixion closes. St. John, like the other Evangelists, records the burial in Joseph's tomb. He introduces one particular into their narratives which, for the students of his Gospel, is full of interest. '_And there came also Nicodemus, which at the first came to Jesus by night; and brought a mixture of myrrh, and aloes, about an hundred pound weight._'

On the night of which St. John speaks, Nicodemus had heard the words, '_As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up: that whosoever believeth in Him should not perish, but have everlasting life. For G.o.d so loved the world, that He sent His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life._' As the eyes of the ruler turned to the Cross, may there not have come to him a sense of divine, unutterable love, stronger than death, which will have made these dark words intelligible? May there not have come to himself, in that hour, the pangs of the second birth of which all his Jewish lore had taught him nothing? May he not have hoped that for the body he was anointing, there would also be a second birth, a resurrection morn?

DISCOURSE XXVIII.

THE RESURRECTION.

[Lincoln's Inn, 11th Sunday after Trinity (Afternoon), August 3, 1856.]

ST. JOHN XX. 30, 31.

_And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of G.o.d; and that believing ye might have life through his name._

This morning I went through the narrative of our Lord's Pa.s.sion, which is contained in the 18th and 19th chapters of this Gospel. I propose to examine, this afternoon, the narrative of the resurrection, and of the events that followed it, which is contained in the 20th and 21st chapters.

Those who have formed a vague notion of the fourth Gospel, as the Gospel _according to the Spirit_, the other three being represented as Gospels _according to the flesh_, will expect that St. John should attach far less importance than his predecessors did to the resurrection of our Lord's body out of the grave. They will suppose that he must have sympathised much more in those pa.s.sages of St.

Paul's Epistle to the Romans, in which he speaks of our being risen with Christ, than with the 15th chapter of the Epistle to the Corinthians, in which he makes that resurrection, which many among them denied, the very centre of his message to mankind.

I hope we have not gone thus far in the study of St. John without discovering that this conception of his character and purpose is an entirely false one. In whatever sense St. John's Gospel is a spiritual one, he has spoken of Christ's presence at feasts, family and national, of His hunger and fatigue, of His friendship for special persons, of actual bodily suffering in the hour of death, at least as much as any of the four. He takes more, not less, pains than the others, in recording incidents. No plain person ever felt that his story, if it is ever so divine, is not human. I may have made this observation very often, but I will repeat it even to weariness, rather than that it should be forgotten, since upon the recollection of it depends all hope of our understanding the beloved disciple, or of our gaining anything from him. It is true that he has carried us back to the beginning of all things, instead of introducing us to the manger in Bethlehem, or telling us first of the preaching of John in the wilderness. It is true that he has told us of the Word who was with G.o.d, before he has used the name of Jesus Christ. It is true that throughout his Gospel he has been presenting to us Jesus Christ as the Word of G.o.d, the Giver of light and life to men. It is true that this has been his explanation of the signs which Jesus did when He fed the mult.i.tude, or healed the sick, or raised the dead. It is true that this has been his explanation of those parables in the natural world, by which the Creator of that world revealed to men the mysteries of the kingdom of G.o.d. It is true that, by following this method, St.

John interprets to us those names, Son of G.o.d and Son of Man, kingdom of G.o.d, kingdom of heaven, which occur so continually in the previous Gospels. It is true that he brings out in its fulness their declaration, that the office of the Christ was to baptize with the Holy Spirit, and to deliver men from the spirit of evil. It is true that the Name in which St. Matthew declares that the disciples were to baptize all nations, is unfolded to us by St. John with a distinctness and fulness with which it had never been unfolded before.

And _therefore_ I think St. John must be even more careful than the other Evangelists to speak of the resurrection as a distinct, definite event: to set it before us in language which shall give us no excuse for supposing that he is merely talking of our spiritual nature, or of Christ's spiritual nature; in language which shall fix it upon our minds as a fact that was accomplished upon this earth. Of evidence, as I have remarked to you before, the other Evangelists give us very little. They a.s.sume that it was not possible that the Son of G.o.d should be holden by death, that the marvel which angels desired to look into was that He should have submitted to death. Only so far as that conviction took hold of men's minds could they believe in a resurrection, though a body of the most incredulous and learned witnesses should conspire to affirm it. St. John cannot have attached more weight to this kind of evidence than they did. His whole Gospel has been showing that it is an evidence which the living Word presents to the hearts and consciences of men, that alone produces any practical conviction. He must have felt, even more than his brother-disciples did, that the Word of life could not be overcome by death; that the great contradiction of all, which could only be explained by the truth that the highest life is the life of love, was in His undergoing death. He, therefore, more than any one else, must have felt the resurrection to be necessary, to be implied in the relation of Christ to his Father. He has again and again told us that the return of Christ to the Father was that to which He looked forward as the return to His natural state and proper home; at the same time as the consummation of the work He had done upon earth. He is so impressed with this conviction, it was so much his work to impress us with this conviction, that he will not relate, as St. Luke does, the fact of the ascension in the sight of the disciples. _That_ is taken for granted. All that he has written would be unmeaning, if his Master were not gone to the Father to prepare mansions for His disciples. But the victory of the Spirit over the flesh, the proof that He who was united to the Father and united to a mortal body, overcame, in virtue of His divine fellowship, his fellowship with dust, and made that body free from its bondage--this must be spoken of as the proper termination of His earthly conflict. For by this He justified fully the feeling of mankind, which all the teaching of Scripture had confirmed, but which no prophet or saint had been able to justify to himself, that death is an intruder into this world of ours; that it is not less an intruder because all have yielded to it, and must yield to it; that there is a law of life which is higher than the law of death; that we cannot be satisfied till that law is promulgated and vindicated, not for one here and there, but for the whole race in the person of its Head.

With these thoughts in our minds, let us consider the following verses: '_The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not_ where they have laid Him. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the Scripture, that He must rise again from the dead. Then the disciples went away again unto their own home._'

The points wherein this narrative differs from those in the earlier Gospels, are those which refer to the Apostle himself and to St.

Peter. There is more, you will perceive, not less, of detail than elsewhere. The Apostles look into the sepulchre; they see the linen clothes and the napkin. We are told where the napkin is lying. These are not points of evidence, in the sense in which we commonly use that word. If we repeated them ever so often, or multiplied them ever so much, they would not establish the fact. They have served a much higher and more practical purpose. They have brought the fact home to the minds of mult.i.tudes as a fact. They have taken it out of the region of mist and shadow. They have connected it with a Person. Their very minuteness leads us to think of Him, not of them. They say to us, as they said to the Apostles, not 'There is a resurrection,' but '_He_ is risen.'

By speaking of himself, St. John is able to make us acquainted with the process of conviction in one mind. He does not indeed, dwell upon any mental struggles. He just hints at the dull unbelief with which he began; at the eagerness, more of curiosity than of hope, with which he ran to the sepulchre; at the timidity or awe which hindered him from going in; at the dawn of faith when he saw the clothes. It is all very simple and childlike. What surprises some of us most is, that he should blame himself for not having known the Scriptures, '_that He must rise again from the dead_.' What Scriptures could have told him this so clearly? Are there any which positively and formally announce it to us who read them in this day,--any, at all events, which we could blame a plain wayfarer for not connecting with it? Have not learned men of our own, able and vehement opposers of infidelity, affirmed that there are no traces of a belief in a future state among the writers of the Old Testament, nay, urged the absence of such traces as a proof of their divine legation? And has not St. John himself produced evidence enough that those who pored over the Scriptures most could not identify Jesus as the Person in whom their prophecies were to meet? We must go back, I believe, to the language of which I have spoken so often, if we would see our way through this difficulty. If the old Scriptures said nothing of a Word of G.o.d, of a divine Lord of men's spirits and bodies, it was impossible to conclude from them that He, or any one, would rise again from the dead. As long as St. John was blind to the fact that they _did_ speak of such a One, that they were speaking of Him from beginning to end, that He only gave any unity to their histories or their prophecies; so long the most incessant diligence could not enable him to discover in these Scriptures more than dark hints of a triumph over death,--hints which never could support a practical belief, could never overcome the objections of sense and experience. The moment they found _this_ Word speaking in all the words of the Bible, the moment they believed that Jesus was the Word made flesh, the Scriptures became full even to overflowing with these tidings. Not to see them there was to see there only dead letters.

'_But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid Him. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her Woman, why weepest thou? whom seekest thou? She, supposing Him to be the gardener, saith unto Him, Sir, if thou have borne Him hence, tell me where thou hast laid Him, and I will take Him away. Jesus saith unto her, Mary. She turned herself, and saith unto Him, Rabboni; which is to say, Master. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my G.o.d, and your G.o.d. Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto her._'

There had been differences in the reports of the Evangelists respecting the appearance of the angels to the women. St. Matthew had said:--'_And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: and for fear of him the keepers did shake, and became as dead men. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for He is risen, as He said. Come, see the place where the Lord lay. And go quickly, and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him: lo, I have told you. And they departed quickly from the sepulchre with fear and great joy; and did run to bring His disciples word._' St. Mark had said:--'_And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: He is risen; He is not here: behold the place where they laid Him. But go your way, tell His disciples and Peter that He goeth before you into Galilee: there shall ye see Him, as He said unto you. And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid._' St. Luke had said:--'_And they found the stone rolled away from the sepulchre. And they entered in, and found not the body of the Lord Jesus. And it came to pa.s.s, as they were much perplexed thereabout, behold, two men stood by them in shining garments: and as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen: remember how He spake unto you when He was yet in Galilee, saying, The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered His words, and returned from the sepulchre, and told all these things unto the eleven, and to all the rest._'

I thank G.o.d that we belong to a Church which is not afraid to bring these diversities before us, as it does those in the reports of the Pa.s.sion; a Church which believes so strongly in G.o.d, that it can leave Him to interpret these differences to us without making any awkward attempts at reconciliation. Our faith in the Resurrection is not affected by them so long as we live upon G.o.d's word, and not upon the letters of a book. When we change the one for the other, it must perish; no arguments or explanations will keep it alive. St. John, in some respects, differs from them all. I think many would have been glad if he had differed more widely. There is a dislike in our day, in Protestant countries, to any notice of angelical visitations.

Romanists, and some who are not Romanists, would denounce the feeling as a sign that we are losing all faith in the spiritual world. I am not willing to interpret it so harshly. I think there is a feeling amongst us that we ought to be connected with the spiritual world now as much as in the days of old, and that these reports seem to keep us at a distance from it by drawing a line between us and former ages, by affirming communications to have been made to them which are not made to us. I partly considered this subject when I was speaking of the angel who is said to have troubled the Pool of Bethesda; but I must refer to it again, because we all feel, I think, that the angels who sang to the shepherds of the Child who was born in Bethlehem, and the angels who spake to the women at the tomb of Joseph, must have had a different message to deliver from all others. What was the difference?

Surely this, that they came to tell of a union of earth and heaven, of the spiritual and the visible world in the person of a Man. If there were no such news to bring, we should indeed be left under the dominion of angels; for we should not be able to get rid of the thought--no nation ever has been able--that we are surrounded by invisible creatures, and that they do in some way communicate with us.

But if there was such a truth to be told, should we not be rather startled to find that there was none to tell it? Would not the absence of these stories leave a blank, not in our imaginations, but in our hearts and in our reason? Was not the appearance of these angels a witness to men that we do not need, as former ages may have done, special messengers to come from behind a veil which the Son of G.o.d has rent asunder, but that hosts of such creatures may be working with us, and ministering to us, and joining with us, the sinful spirits, who present the sacrifice that was made once for all before the Father of spirits?

St. John tells us, at once, of another apparition to Mary, which was immeasurably more to her than the apparition of any angels. An actual human form stood before her, the one which she had known best and loved best in the world, and yet she took it to be the gardener's. It was not, therefore, that it was too radiant for her to look upon, that it had lost the signs and marks that belong to her race. But it was not the figure or the countenance which revealed Him to her. It was the voice calling her by her name, it was the voice which had bidden the seven devils depart out of her, that brought her to own Him as her Lord.

Then came those wonderful words which contain the deepest and most blessed of all truths in the form of the most startling contradiction.

She was not to touch Him, _for_ He was not ascended. That which appeared to invite intercourse was the bar to it; that which would appear to put them at a hopeless distance would be the beginning of a fellowship that could not be interrupted. The weak, penitent woman was to learn the lesson which the Apostles had been taught at the Paschal supper. He must go to His Father that they might know Him. The private and exclusive communion into which they had entered so imperfectly, must be merged in one in which all should share who would take up their lot as brethren of each other and of Him; for He was to dwell with His Father and their Father, with His G.o.d and their G.o.d. This was a risen life indeed; and we see at each turn how a risen life implies an ascension.

'_Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were a.s.sembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. And when He had so said, He shewed unto them His hands and His side. Then were the disciples glad, when they saw the Lord._' You think of these as sudden apparitions, glimpses granted and withdrawn, of the Teacher who had once walked with them by day and sat with them by night; and you think rightly. St. John's words give us that impression of them. But do they give us no other at the same time? Is it not the apparition of an actual Person, of an actual human body? He may be seen, and may disappear; but He _is_. We are not among shadows more than we were before. The air is freer, the light is clearer. He only does not tarry in that room where the disciples are a.s.sembled for fear of the Jews, because they are to learn that wherever two or three are a.s.sembled in His name, there is He in the midst of them.

And consider His words to them. The last time they had met at the Paschal supper He had said--'_Peace I leave with you, my peace I give to you. And these things I have spoken to you that in me ye might have peace._' Since they heard that language, they had known more of fightings without and within than in all their lives before. And now He repeats it again, and shows them His hands and His side. Now it comes with power. If there was a moment of intense agonizing excitement, you might have fancied it would have been that. There is no excitement. There is perfect quietness in them all; in him who had forsaken the Master, in him who had denied Him. He has spoken peace to them, and they are at peace. The beloved disciple can only describe what he felt, what all felt, in the simplest, calmest words--'_Then were the disciples glad, when they saw the Lord_.'

What had happened to them? He with whom they had been at war had declared Himself at one with them. Christ had brought that message from the grave. His hands and side a.s.sured them of it. Their consciences were absolved. They were freed men.

'_Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained._'

The connexion between the two pa.s.sages is too obvious to be overlooked. He had come in His Father's name to bring them peace. He sent them forth in His name with the same gift. The Spirit of peace should go with them, that they might execute their commission. The pierced hands and side, which had been the witness and pledge of it to them, should be the witness and pledge of it to the world. Their conscience had been absolved. A chain had been taken from them. They should, in the name of Christ and of His Father, break the chains which bind the consciences of others. They should remit, or send away, the sins which keep men the prisoners and slaves of an evil and accusing spirit, which prevent them from serving their Father in heaven. But since it was _consciences_ they were to unbind--since they were carrying a message of peace to voluntary creatures--the liberty might be refused, the rebellion might be persevered in. The very word which looses becomes then a word to bind. It is a tremendous fact, a.s.serted again and again in Scripture, certified by experience. The message of reconciliation and deliverance holds in an iron gripe those spirits which it does not emanc.i.p.ate. They cry out that it has come to torment them; they have a sense of evil which they had not before; they are bound by it as they were not before.

I cannot see _less_ in the words which were spoken that night--or in the commission which was then given to the ministers of Christ--than I have expressed. If you say that I ought to see _more_, I submit willingly to the rebuke. But I deny that it _is_ more to talk of some power of the keys being entrusted to the Apostles or their successors, if by that power is meant only some outward authority to withdraw the punishment for sins, or to enforce it. I cannot, in any case, read 'punishment,' where I find 'sin' written. I must regard remission of punishment as a very poor and miserable subst.i.tute for remission of sins. If it is said that we cannot imagine ministers who have received such a power, for that remission of sins must belong to G.o.d only, I answer, 'Most a.s.suredly ministers can neither remit sins nor punishments in their own name.' If they a.s.sume to do either, they violate the charter upon which all their authority rests; they claim to be what Christ did not claim to be, to do what He did not claim to do. For He said that He was nothing, and could do nothing without His Father. His glory was that He did not come in His own name. But if the ministers of Christ _do_ confess that they are sent in His name, as He was sent in His Father's name, then I say they can, in His name, speak to the conscience and absolve the conscience, not from its punishment but from its sin. And I say that the consciences of thousands and tens of thousands have waited in all ages, do wait in our age, to receive this blessing, and have actually received it, and are receiving it.

And I say that when it is spoken to them, and they do not receive it, they bear testimony to the other half of the sentence; they are bound more closely, because they will not be loosed. Therefore I fear it is because Christ's ministers do not care to exercise His powers, but wish to exercise some powers of their own, that they fight so stoutly for these rights to punish or forego punishment, to curse or to take off curses, which, when they were most fully acknowledged and produced most terror in the minds of men, were generally very feeble for any good moral purpose, and were very dreadful temptations to tyranny and lying in those who exercised them.

I am far, indeed, from saying that absolution consists only in preaching the Gospel. The words, '_Peace be to you_,'--the hands and the side,--spake to the consciences of the disciples. At what time more than when we are kneeling and confessing, is the conscience likely to receive the message, 'He pardoneth and absolveth?' What has been more effectual than the Sacrament of the body and blood of Christ in carrying home the words to each heart, '_Son, thy sins be forgiven thee, rise up and walk_'? And in both these cases it is not merely to single hearts that the blessing is imparted. The gathering together in Christ's name is a witness that we meet as a family just as the Apostles did; and that, as a family, we want the peace and reconciliation which a Father only can send us through His Son. Did we understand the worth of that _communion_ more, and how all individual blessings are a.s.sociated with it and rise out of it, the power of _excommunicating_ would not be something to boast of, or to fight for, or to play with. To cut a man off from the Church would then, indeed, be to deliver one who had sold himself to the service of evil to the master he has chosen, that he may feel the bitterness of his yoke, and so may return to his true Lord, and his spirit be saved when that Lord appears. But till we know more of that Spirit which Jesus breathed on His disciples, on that first day of the week, we shall be as little competent to administer censures as we are to testify of reconciliation and absolution.

'_But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe. And after eight days again His disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith He to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto Him, My Lord, and my G.o.d! Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed._'

By one cla.s.s of readers, Thomas is described as a doubter, impatient of all evidence but such as amounts to demonstration. By another cla.s.s, he is described as a man with the idolatrous tendency which insists upon sensible tokens, because it has no apprehension of that which is spiritual. By a third, the moral is drawn from his story, that those who forsake the fellowship of their brethren, miss the presence of their Lord and the grace of faith. There may be much of truth in each of these observations, and they do not contradict each other. We are all, at different times of our lives, greedy for proofs that shall satisfy the logical understanding, and for signs that address themselves to the senses. We have all thought that we should gain more by lonely study than by intercourse with our fellows and by common worship, and have been punished for our pride. But I do not think that Thomas should be accused of asking for too complete a demonstration. He asked for too weak a one. He wished to put his hands into the print of the nails. That would not have convinced him. It was another evidence addressing itself not to his eyes, but to his heart, which forced him to cry, '_My Lord, and my G.o.d_!' And I cannot believe that we have any right to cast stones at those who require outward tokens to a.s.sist their faith; for Christ vouchsafed to this Apostle the very tokens which he desired. And we ought to remember that we do not bring Christ amongst us, or procure graces from Him, by frequenting the a.s.semblies of His disciples, but that we should go to them because He is there speaking peace, and revealing Himself to those who are willing to be members of a body, and who wish for no privileges which all cannot share with them. Whatever reproof Thomas needed, whatever encouragement we can desire, is gathered in our Lord's last words to him. If he required the aid of seeing to sustain his belief, it might be afforded him. But faith itself is a higher evidence. Things not seen present themselves to it with a force and demonstration as great as that with which the things seen present themselves to the eye. The invisible Person who is the Light of men, makes Himself known to that organ which is created to receive His light. His life, His peace, are as near to us as they were to those to whom He showed Himself alive after His Pa.s.sion. Our knowledge that He is risen may be as certain as theirs, and essentially of the same kind.

With this sign to the unbelieving Apostle, I suppose St. John's narrative originally closed; for he adds immediately: '_And many other signs truly did Jesus in the presence of His disciples, which are not written in this book. But these are written, that ye might believe that Jesus is the Christ, the Son of G.o.d; and that believing ye might have life through His name_.'

I have taken these words for my text, because they express with peculiar terseness the characteristics of the Gospel as they have come out gradually before us. It is a book of _Signs_. Every event that has been recorded has been significant. It has been the index to a truth. These signs have been selected out of _many_ others, all bearing the same import. Each of these signs declares--all of them together declare--that _Jesus is the Son of G.o.d_. Their design is to awaken _belief_ in Him as the Son of G.o.d. Those who have this belief have _life_ through His name. He does not, then, merely compile a story of certain acts; he honours all previous Gospels which do not bring forth a collection of stories, but make known a living Person; he desires to remove the confusions which had beset those who believed in a Son of G.o.d, but not in an actual man; in a man who was not a Son of G.o.d. He desires that that Son of G.o.d should speak to the spirit of man, to that in man which exercises faith. He wishes us to feel that the Son of G.o.d is the one Source of life, that only through Him as the Son of Man can men receive life.

When St. John had been enabled to give this perfect explanation of what he had written, he might well think that his task was done. If he had been an artist instead of an evangelist, he would have been afraid to disturb the symmetry of his work by making any additions to it. But he was under other guidance than his own judgment; what it was good for the world to hear, the Spirit within him would not suffer him to keep back. Another vision rose before him, a vision so clear and bright, that he knew it could not have been given to him for his own sake; men in distant lands and ages were to be blessed by it. He was again by the Lake of Tiberias, amidst old friends. '_There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of His disciples._' We ask ourselves for what great purpose they were a.s.sembled there. The very names are for us full of wonder and mystery.

Those who bore them had been witnesses of the death and resurrection of the Son of G.o.d. He had breathed on them; as His Father had sent Him, He had sent them; they were to loose and to bind. The next verse answers our question: '_Simon Peter saith unto them, I go a fishing.