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of his joy; may we from the bottom of our hearts say, as he did to our risen Saviour, " My Lord and
But is there even something yet more?
" Jesus saith unto him, Thomas, because thou hast seen me thou hast believed: Blessed are they who have not seen, and yet have believed.” A few hours before Christ had prayed, “not for his present disciples only, but for all those who were to believe on Him through their word.” How graciously is His act in accordance with His prayer. Thomas was fully satisfied; his fellow disciples were satisfied; they had received all that they desired, and thankfully acknowledged it. But Christ remembers those also “ who were to believe on Him through their word.” To them must be given that same satisfaction which his first disciples were then enjoying; the beloved disciple of our Lord who had seen first the empty sepulchre, and who was now rejoicing in the full presence of Him who had been there, but was now risen, he was to convey what he had himself seen to the knowledge of posterity. And he was to convey it hallowed as it were by Christ's especial message; he was to record that on that evening in that one chamber, there were present before the Lord not His eleven disciples only, but all his universal Church to the end of time; to them He shows Himself; to them He addresses Himself; nay, His words to them are
این تم سقيفة شته ستة
if possible even more gracious than those to His
With this most gracious message from our Lord
disciples which are not written in the books of
any of the Evangelists. But what we have were “written, that we might believe that Jesus was the Christ the Son of God, and that believing we might have life through His name.”
Seeing then that St. John's Gospel properly concludes with our Lord's answer to Thomas's confession, it is not surely fancy, if we connect this end of the Gospel with the beginning of it, and observe how St. John brings round his account of our Lord to the very point from which he began it. His Gospel opens with declaring who Christ was from the beginning; the Lord and Maker of all things. He then relates how the Lord of all things became flesh and dwelt among us; or, in the language of St. Paul, how He who was before in the form of God took upon Him the form of a servant, and was made in the likeness of man. Whilst He was on earth, His Divine nature was veiled from the eyes of His disciples, but now that He was risen to die no more, it was declared to them fully; and thus we find Thomas, immediately on being convinced that his Lord was truly risen, acknowledging Him to be his Lord and his God. So that St. John ends at that very point where the statement of Christ's nature made at the beginning of his Gospel was justified as it were by the event; he had told how Christ had come forth from His Father and was come into the world;
دست من سفيفة مسته ستة
and he ends his Gospel with showing how He left
His true nature manifested and acknowledged!
know what it is
THE ANCIENT CHURCH.
ان سے سقفظه دسته سه
Acts, ii. 46, 47.
And they, continuing daily with one accord in the temple, and
breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people.
It has always seemed to me one of the great advantages of the course of study generally pursued in our English schools, that it draws our minds 80 continually to dwell upon the past.
past. Every day we are engaged in studying the languages, the history, and the thoughts of men who lived nearly or more than two thousand years ago; if we have to inquire about laws or customs, about works of art or science, they are the laws, customs, arts, and sciences, not of existing nations, but of those whose course has been long since ended. And the very difficulty which is often found in realizing the