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believe that Jesus was risen, but it was something other and more inward than sight that opened his lips to cry, ‘My Lord and my God!' Finally, we note

IV. A last Beatitude that extends to all generations,

*Blessed are they who have not seen and yet have believed.' I need not do more than just in a sentence remind you that we shall very poorly understand either this saying or this Gospel or the greater part of the New Testament, if we do not make it very clear to our minds that believing' is not credence only but trust. The object of the Christian's faith is not a proposition; it is not a dogma nor a truth, but a Person. And the act of faith is not an acceptance of a given fact, a Resurrection or any other, as true, but it is a reaching out of the whole nature to Him and a resting upon Him. I have said that Thomas had no right to bring his will to bear on the act of belief, considered as the intellectual act of accepting a thing as true. But Christian faith, being more than intellectual belief, does involve the activity of the will. Credence is the starting-point, but it is no more. There may be belief in the truth of the gospel and not a spark of faith in the Christ revealed by the gospel.

Even in regard to that lower kind of belief, the assent which does not rest on sense has its own blessing We sometimes are ready to think that it would have been easier to believe if 'we had seen with our eyes, and our hands had handled the incarnate) Word of Life,' but that is a mistake.

This generation, and all generations that have not seen Him, are not in a less advantageous position in regard either to credence or to trust, than were those that companied with Him on earth, and the blessing which He breathed out in that upper room comes

floating down the ages like a perfume diffused through the atmosphere, and is with us fragrant as it was in the days of His flesh.' There is nothing in the world's history comparable to the warmth and closeness of conscious contact with that Christ, dead for nearly nineteen centuries now, which is the experience today of thousands of Christian men and women. All other names pass, and as they recede through the ages, thickening veils of oblivion, mists of forgetfulness, gather round them. They melt away into the fog and are forgotten. Why is it that one Person, and one Person only, triumphs even in this respect over space and time, anl is the same close Friend with whom millions of hearts are in loving touch, as He was to those that gathered around Him upon earth?

What is the blessing of this faith that does not rest on sense, and only in a small measure on testimony or credence? Part of its blessing is that it delivers us from the tyranny of sense, sets us free from the crowding oppression of things seen and temporal'; draws back the veil and lets us behold the things that are unseen and eternal.' Faith is sight, the sight of the inward eye. It is the direct perception of the unseen. It sees Him who is invisible. The vision which is given to the eye of faith is more real in the true sense of that word, more substantial in the true sense of that word, more reliable and more near than that sight by which the bodily eye beholds external things. We see, when we trust, greater things than when we look. The blessing of blessings is that the faith which triumphs over the things seen and temporal, brings into every life the presence of the unseen Lord.

Brethren! do not confound credence with trust. Remember that trust does involve an element of will.

Ask yourselves if the things seen and temporal are great enough, lasting enough, real enough to satisfy you, and then remember whose lips said, “Become not faithless but believing,'and breathed His last Beatitude upon those who have not seen and yet have believed.' We may all have that blessing lying like dew upon us, amidst the dust and scorching heat of the things seen and temporal. We shall have it, if our heart's trust is set on Him, whom one of the listeners on that Sunday spoke of long after, in words which seem to echo that promise, as ‘Jesus in whom though now ye see Him not, yet believing ye rejoice with joy unspeakable and full of glory, receiving the end of your faith, even the salvation of your souls.' '

THE SILENCE OF SCRIPTURE

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 God; and that believing ye might have life through His name.'-JOHN XX. 30, 31.

It is evident that these words were originally the close of this Gospel, the following chapter being an appendix, subsequently added by the writer himself. In them we have the Evangelist's own acknowledgment of the incompleteness of his Gospel, and his own statement of the purpose which he had in view in composing it. That purpose was first of all a doctrinal one, and he tells us that in carrying it out he omitted many things that he could have put in if he had chosen. But that doctrinal purpose was subordinate to a still further aim. His object was not only to present the truth that Jesus was the Christ, the Son of God, but to present it

in such a way as to induce his readers to believe in that Christ. And he desired that they might have faith in order that they might have life.

Now, it is a very good old canon in judging of a book that 'in every work' we are to 'regard the writer's end,' and if that simple principle had been applied to this Gospel, a great many of the features in it which have led to some difficulty would have been seen to be naturally explained by the purpose which the Evangelist had in view.

But this text may be applied very much more widely than to John's Gospel. We may use it to point our thoughts to the strange silences and incompletenesses of the whole of Revelation, and to the explanation of these incompletenesses by the consideration of the purpose which it all had in view. In that sense I desire to look at these words before us.

I. First, then, we have here set forth the incompleteness of Scripture.

Take this Gospel first. Anybody who looks at it can see that it is a fragment. It is not meant to be a biography; it is avowedly a selection, and a selection under the influence, as I shall have to show you presently, of a distinct dogmatic purpose. There is nothing in it about Christ's birth, nothing in it about His baptism, nor about His selection of His Apostles. There is scarcely anything about the facts of His outward life at all. There is scarcely a word about the whole of His ministry in Galilee. There is not one of His parables, there are only seven of His miracles before the Resurrection, and two of these occur also in the other Evangelists. There is scarcely any of His ethical teaching; there is not a word about the Lord's Supper.

And so I might go on enumerating many remarkable gaps in this Gospel. Nearly half of it is taken up with the incidents of one week at the end of His life, and the incidents of and after the Resurrection. Of the remainder-by far the larger portion consists of several conversations which are hung upon miracles that seem to be related principally for the sake of these. The whole of the phenomena show us at once the fragmentary character of this Gospel as stamped upon

the

very surface.

And when we turn to the other three, the same thing is true, though less strikingly so. Why was it that in the Church, after the completion of the Scriptural canon, there sprang up a whole host of Apocryphal Gospels, full of childish stories of events which people felt had been passed over with strange silence, in the teachings of the four Evangelists: stories of His childhood, for instance, and stories about what happened between His death and His resurrection? A great many miracles were added to those that have been told us in Scripture. The condensed hints of the canonical Gospels received a great expansion, which indicated how much their silence about certain points had been felt. What a tiny pamphlet they make! Is it not strange that the greatest event in the world's history should be told in such brief outline, and that here, too, the mustard seed, less than the least of all seeds,' should have become such a great tree? Put the four Gospels down by the side of the two thick octavo volumes, which it is the regulation thing to write nowadays, as the biography of any man that has a name at all, and you will feel their incompleteness as biographies. They are but a pen-and-ink drawing of the Sun! And yet, although they be so tiny that you might sit down and read them

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