them, 'Peace be with you,' and seen that this did not remove their fright, Jesus began to reason and expostulate with them. But his object in composing their minds was, to manifest himself to them on proofs so clear as to be now and afterwards indubitable. He therefore added, 'Behold my hands and my feet that it is I myself; handle me and see me; for a spectre hath not flesh and bones as ye see me have.' The effect was decided. They believed, they rejoiced, they wondered, and the greatness of their joy made them almost doubt; the fact seemed too good to be true. All hesitation was removed, for the risen Saviour ate in their presence. One source of difficulty remained-the prophetic language. This they misunderstood. While they misunderstood it, they could not consistently and firmly believe in a suffering, and therefore not in a risen, Messiah. To this important point Jesus therefore applied himself, and removed the impediment by a right exposition of the meaning of the prophets. Having now freed their minds from erroneous notions, and so enabled them to see the truth, Jesus appointed them 'witnesses of these things,' adding, that they were to remain for the present in the city, and that they should receive the Holy Spirit which in his mortal life he had promised to send.

The misunderstanding of the import of the Jewish Scriptures, occasioned pain to the disciples and trouble to Jesus; but to us it affords a ground of trust in the reports given by the witnesses of the life, death, and resurrection of Jesus; for it made them slow to believe; it shows they were not ready to credit what they were afterwards so firm to maintain; it demanded special efforts for its removal, and these efforts are so many additional testimonies to us. On the whole, therefore, that misinterpretation has proved a solid guarantee of the trustworthiness and credibility of the primitive reporters of the gospel. Had they been ready to believe, we should have been prompt to condemn. Their tardiness and hesitation combine, with other considerations, to create in us convictions the more sound and the more solid, the more their grounds are investigated and understood (Mark xvi. 14; Luke xxiv. 33-43; John xx. 19-25).

VI. Thomas, in Greek, Didymus (a twin), was not present on the occasion. Informed by the other disciples that they had seen the Lord, he replied, that he would not believe he was risen 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 hands into his side.' Eight days had elapsed. Jesus again stood (April 16th) in the midst of the disciples, the doors being shut. Having uttered the usual shalem, or wish of peace, Jesus, specially addressing Thomas, bade him approach, and by sight and touch receive the evidence he demanded. The unbelieving disciple forthwith said unto him, 'My Lord and my God!' Having thus condescended to his weakness, Jesus, in a tone of slight rebuke,

subjoined, 'Because thou hast seen me, thou hast believed; blessed are they that have not seen and yet believed.' Yes, that spirituality of mind which, by a natural affinity for spiritual things, sees them, receives them, and holds them, without aid from visual objects and sensible evidence, is indeed a blessing, as being already a high advance in a truly religious life, and a guarantee of yet better things to come (John xx. 26—29).

VII. When the Passover had come to an end, the disciples, obeying the command of their Master, quitted Jerusalem and retired into Galilee. There in safety they would enjoy that repose which was desirable, if not necessary, in order to their coming to a calm, deliberate, and final conclusion concerning the great things they had seen and heard. Naturally would they resort to their ordinary means of gaining bread; and the fact that several of them were found by Jesus engaged in fishing in the Lake of Genne'saret, shows of itself how remote they were from any approach to fanaticism, and any attempt at self-aggrandisement. On the occasion to which we have alluded, there were together, Thomas, Natha'näel, James, John, Peter, and two other disciples. These all had already seen Jesus at least once, Thomas and Peter certainly twice, since his resurrection. They were all therefore prepared for a scrutiny, so as to render mistake impossible. The disciples, having fished all night and caught nothing, in the morning saw Jesus standing on the shore without knowing who he was. Jesus addressing, asked them if they had procured any food, and, on receiving a negative, bade them cast their net on the right side. They did so, and could scarcely draw it in 'for the multitude of fishes.' John immediately said to Peter, 'It is the Lord.' Thereon Peter hastened to Jesus. Aid was given by the rest; the fish were brought to land, and a meal was prepared and partaken.

The interview afforded an opportunity to our Lord for ascertaining how far time and experience had modified the character of Peter, and made him ready for the great duties of an apostle. Jesus therefore resolved to apply a delicate but severe test. Covertly referring to Peter's protestations of fidelity surpassing that of others, Jesus asked him, 'Simon, son of Jonas, lovest thou me more than these?' and received for answer, 'Yea, Lord; thou knowest that I love thee.' The words were probably uttered in tones which were designed to appeal to the inner convictions of Jesus, as much as if the disciple had said, 'Notwithstanding what has taken place, you in your own mind are assured of my love; you know my weakness, you know also my affection.' 'Let it then have a practical efficacy; feed my lambs.' Still, not wishing that the matter should rest on the ground of old convictions merely, Jesus again put the same question, and received an answer the same in words, but probably varying in manner, so as to amount to an averment of his love to Christ on the part of

if

the disciple. Then,' rejoined Jesus, if your love is so strong and firm, take a yet more serious and trying office, and feed my sheep.' Resolved to probe his heart, and ascertain the degree of his patience, Jesus once more repeated his question. The test was too severe. Peter felt grieved, and in a less complacent tone answered, 'Lord, thou knowest all things, thou knowest that I love thee.' The old leaven of impetuosity was not extinct; and in being thus made conscious of the fact, Peter was armed against danger, and prepared for his work, that he might exercise that patient love which overcometh all things. Finally, in accents of kind warning and friendly recognition, Jesus bade Peter keep the office to which he had been appointed, as a shepherd over the sheep of the Christian fold; gently suggesting that something more than the rash, heady vigour of youth would be necessary to the apostle, who in his old age would, for the cause of Christ, have to suffer bonds and a violent death. Peter, on his turning round, saw John, and becoming curious to know his fate, asked Jesus concerning it. This was an undue curiosity. Partly rebuking it, Jesus intimated the possibility that John might survive his coming at the destruction of Jerusalem, enjoining on Peter at the same time the practical duty of following Jesus himself, instead of dwelling on doubtful questions regarding future events. 'If I will that he tarry till I come, what is that to thee? Follow thou me.'

The answer of our Lord was misunderstood, and a feeling arose that John was not to die. We find here a trace of the conviction that prevailed in the apostolic age, that, the end of the world being identical with the second advent of Christ, and that advent being expected within the course of the then existing generation, the persons who should survive till Christ came would be caught up alive to meet the Lord in the air, and so be for ever with the Lord' (1 Thess. iv. 17). This idea was a relic of the old Jewish expectation of a temporal Messiah and a visible kingdom on earth. Events, often the only effectual interpreters of God's will, corrected the erroneous impression, showing to the world that the kingdom of God, from first to last being in the soul of man, cometh without observation. The apostle John survived till near the end of the first century. So long as he lived, the false expectation would linger in the minds of some, though his Gospel must have powerfully contributed to diffuse correct views. At length he died. Then it could no longer be doubted that Jesus had not promised him immunity from the grave, nor intimated that, in a visible and triumphal manner, he would descend to earth, making Jerusalem the centre of an earthly universal monarchy. Only by slow degrees could Christianity work itself free from the old leaven; and, alas! when it had thrown off the leaven of Judaism, it was, from its inevitable contact with the world, infected by the leaven of Greek and Oriental philo

sophy. Yet this veiling of its light was necessary to make it fit for the weak vision of man; and so Jesus in his providence, as well as in his personal ministry, adapted and adapts his measures to men's capacities, giving milk to babes, and, in the progress of individual and social culture, strong meat to full-grown men. We need not wonder that the doctrine and aims of Jesus have been and are still misconceived and misrepresented, when we see how difficult he himself found it to communicate his own mind and spirit to his followers, and that even his immediate attendants put a false interpretation on the intimation which he gave of the longevity of John. One thing, however, there is that cannot be mistaken-one thing of essential consequence, namely, Christ's love to man; and in consequence of that love, his will that all should be saved, and come to a knowledge of the truth' (1 Tim. ii. 4). As little can another inference from that love be questioned, namely, that love, practical love, on our part to Christ is true discipleship. 'If ye love me, keep my commandments' (John xiv. 21). For ourselves, we know not when the Lord shall come; we are equally ignorant on a thousand points of greater or less interest; but we can afford to wait for the light, if only we have in our souls that love of God and Christ which will not let us be slumbering and sluggish shepherds, but keep us constantly occupied in feeding either their lambs or their sheep (John xxi. 1-24).

VIII. While in Galilee, Jesus, it appears likely, was with his disciples frequently, giving them instructions in things pertaining to the kingdom of God (Acts i. 3). Besides the preceding, only one interview stands on record in the New Testament. This occurred on a mountain which had beforehand been appointed by Jesus. The mountain is not named, but Carmel is believed to be that where the meeting took place. On Carmel or some other lofty part of Galilee, Jesus and his disciples assembled (1 Cor. xv. 6). When they saw him, they saluted him after the Eastern manner of showing respect to eminent persons. While, however, most fell on their faces before him, some of those present doubted if he whom they saw was Jesus. That this doubt was removed, we may be justified in presuming. That it should have found a recording hand, is a plain proof that the writer of the Gospel in which the words are, had no other intention but to set down simple facts; and so the doubts of men of old become sources of confidence on our part. Now, however, the Saviour made a full and explicit declaration of who he was and to what height he had been raised; he also gave his disciples a commission which breathes the universal spirit which is the essence of his religion. These were his words: All power is given unto me in heaven and in earth. Go ye, and make disciples of all nations, baptising them in the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe

all things whatsoever I have commanded you. And lo, I am with you alway, even unto the end of the world." According to Matthew, the eleven apostles were present on this occasion. If Paul's words refer to this occasion, some five hundred brethren besides were then around the risen Jesus (1 Cor. xv. 6). Glad should we be were our authorities more ample and more particular. On a topic of such vast importance, we naturally wish the fullest as well as the most minute information; but while the defectiveness of our records shows that the Christian Scriptures were in God's wisdom left to the ordinary care of human reverence, it proves also that they are free from any attempts to give them an ideal perfection or to preclude possible objections. Simple honesty in the reporters is of far greater value than an imaginary completeness, if purchased by the loss of tokens of unconscious fidelity. The fragments which remain from the life of Christ contain enough of himself to prove the life of the world (Matt. xxviii. 16—20, xvi. 15—18).

IX. Having thus displayed his glory in Galilee, where he spent so many days of his humiliation, Jesus, ere he finally quitted this globe, appeared again on the scene of his rejection and agony, first, it would appear, to James, who was afterwards head of the Christian church at Jerusalem (1 Cor. xv. 7).

X. How full of vivid recollections was the vicinity of the capital to Jesus and his disciples! When he led them from Jerusalem to Bethany, they could not fail to be reminded of the walks they had had together in the same direction, when night-fall bade them retire from that noisy and sinful city to the repose and the affectionate cares of the house of Martha and her sister Mary. Equally among other scenes would, we may suppose, our Lord's triumphal entry into Jerusalem rise in vivid form and deep hues before their minds. How brief that triumph! How dark the hours that ensued! Now he lived to die no more-a victorious and a universal prince. When, then, they had come to Bethany, on the Mount of Olives, he gave them his last blessing, during which he was parted from them and carried up into heaven (18th May, A.D. 30). Having offered to the ascending Jesus their lowliest worship, the disciples returned into the city, and were continually in the temple praising and blessing God (Mark xvi. 19, 20; Luke xxiv. 44-53).

That Jesus was alive after his crucifixion, is a fact which lies at the foundation of the Christian church, and forms the basis of every Christian's loftiest hopes. This fact is well and fully attested. Independently of other lines of evidence which lie beyond the scope of the present volume, we have enumerated ten separate appearances of Jesus to his disciples after his resurrection. These ten appearances took place during a period of about forty days—that is, from Easter to Whitsunside, or the