THE

NEW TESTAMENT HISTORIES.

"WE all complained that you dismissed us rather hastily, Mr. C the last day we met," said Mr. Lawrence. "The walk to Emmaus was attended with circumstances so deeply interesting, that with Cleopas and his friend. we thought it much too short; and though the events that followed were glorious in the extreme, we would fain have lingered longer on the road, and listened to the precious instructions that fell from the lips of the benignant stranger."

"There are few incidents left upon record more beautiful than this," replied Mr. C "The character of our blessed Redeemer is brought before us in a peculiar manner; the way he joins himself in the first instance to the pensive travellers, entering into conversation and endeavouring to gain their confidence; then the gentle yet striking manner in which he declares to them the meaning of the promises relative to a Saviour, and the reference all the types and ceremonies of their religion had to that wonderful act of divine love; making them comprehend that the Word had been indeed made flesh, and dwelt on earth, and that their very eyes had beheld him, and their ears heard his holy instructions, that they had witnessed his miracles, and at last beheld his cruel sufferings and agonizing death, which thus completed the mighty work that was appointed him to perform, in order to rescue them and all the children of Adam from the misery of eternal death. Well might their hearts burn within them,' while he thus 'opened to them the Scriptures; and well might they hasten to Jerusalem, to proclaim the glad tidings that their Lord indeed was risen; little expecting that others of their assembly had been equally favoured, and that they likewise could reply, 'Yes, for our eyes have seen him, and he is no longer a tenant of the grave.' To confirm this precious truth, and

also to gladden the hearts of those who had not yet looked upon him, unexpectedly he appeared in the midst of them, pronouncing his precious benediction of 'Peace be unto you.' Oh, how much is comprehended here! The fruit of the Spirit is 'peace,' (Gal. v. 22,) even the peace of God which passeth all understanding,' (Phil. iv. 7;) and which evidenced itself in the dispositions and conduct of his followers then, even as it does now. God's children are the same in every age; hence the acknowledged fitness and suitability of the Divine word to every state and station. Who can read the Psalms of David, and not find his own wants and experience, his joys and sorrows, his hopes and fears depicted? Prayers indited by the Holy Spirit are there left upon record; and in language the most lovely and comprehensive, his desires and wishes are embodied. The depths of spiritual anxiety, the heights of Christian joy, find a corresponding experience there; and although some of the psalms are more than two thousand years old, they are as fresh and sweet to the pilgrim of Zion as when first composed." "That is true," said Mrs. Basil; "there is no spiritual want or care, no sorrow or temptation, that does not appear to have been felt by the sweet singer of Israel, and carried by him to the throne of grace; taught by the Spirit from on high, he knew how to pour out his heart by himself, (Ps. xlii. 4, Prayer-book version ;) and to find before the mercy-seat a cure for all his soul's diseases. Then again, how joyous his praise! Whether he contemplates the works of nature or of grace, judgments or mercies, his songs of thanksgiving are truly in accordance with the voices of the cherubin and seraphin, who rest not day and night saying, 'Holy, holy, holy, Lord God Almighty, which was, and is, and is to come."" (Rev. iv. 8.)

"I agree with you, Madam," said Mr. C; "the Psalms of David contain all we want, either for prayer or praise. Whatever feeling I want to express, if I turn to them, I find it suitably defined, and am satisfied, for the 'Spirit itself helps my infirmities,' and there teaches me how to pray. But now," added the pastor, "with your permission we will enter upon our more immediate subiect, the unbelief of the Apostle Thomas being the portion I have chosen for our consideration to-day. We are expressly told by St. John, who evidently alludes to the same appearance of Jesus after his resurrection as

St. Luke, that Thomas, one of the twelve, called Didymus, was not with them when Jesus came.' (Comp. Luke xxiv. 33—48, with John xx. 19, &c.)

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"In consequence of his absence from the little assembly, he lost that precious manifestation of the risen Saviour which filled the hearts of the disciples with heavenly joy ; they naturally told him of it upon his return, but their words were as an idle tale;' and with the most chilling coldness he replied, 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.' (John xx. 25.) How faithful is the word of God! there is no desire at any time to conceal the faults and failings of his people. Every thing is related with the most artless simplicity exactly as it happened. In one place we find two reproved as 'fools and slow of heart to believe ;' here we read of the most obstinate incredulity on the part of another, who absolutely closed his heart against the positive declarations of several who all attested the same thing. But was not this permitted, yea, made subservient to the future good of the church our gracious Lord was then establishing? Surely yes, for his unwillingness to believe was a strong argument against the enemies, who wished it to be supposed that Christ's resurrection was merely an invented tale; it called forth a still more glorious manifestation of the world's Redeemer, established the truth of the Divine word beyond all gainsaying, and elicited a most glorious confession from the lips of the convinced Apostle himself.

"It is evident from all the Gospels, that nothing was further from the thoughts of the disciples, than that their Lord would rise again. Although he continually referred to it, and sometimes mentioned it in words not to be misunderstood, they could not comprehend him, but 'questioned one with another what the rising from the dead should mean.' (Matt. ix. 9, 10.) The Jews all believed in the doctrine of a future resurrection, with the exception of the sect of the Sadducees; but that he who then was with them, with whom they daily conversed and dwelt, should die, be buried, and after three days rise again, was beyond their belief; and, as I said before, none of the disciples expected it. We have seen in what a gracious, beautiful manner he appeared, first to one, then to another; suiting himself to their varied feelings and dispositions; giving them so many proofs of his unwearied

love and faithfulness, as filled them with joy such as they never felt before; and so thoroughly convincing them of the truth of his mission, that they no longer held their lives dear unto them, but were ready to lay them down in confirmation of it; and this you are well aware all the twelve Apostles did, with the exception of St. John."

'But, Sir," said Hyford, "was not the determination of Thomas most unreasonable and improper ?"

"It was," replied Mr. C; "his positive declaration that he must touch the wounds that his Divine Master had received before he would be convinced, was deeply sinful; he was raising doubts in the minds of his companions, and steeling his heart against the truth. Oh, what would have been his state, had his Lord left him to himself and his own obstinacy! As it was, he was kept in suspense a whole week: for it was not until eight days after, that the disciples again were all assembled in the same place, and Thomas with them; then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.' (Verse 26.) The doors being shut.' This is mentioned to show that his appearance was preternatural. As before, he came suddenly into the midst of his disciples, and saluted them with the same gracious words: 'Peace be unto you.' And this, we may understand, instantly imparted to the doubting Apostle divine assurance and power to believe. For singling him from the rest, he said, '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.' (Verse 27.). Remark what our Lord said to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side' the very same words the latter had used when replying to his brethren. Hence we learn that Christ Jesus is the Omniscient God: for 'all things are naked and opened unto the eyes of him with whom we have to do,' (Heb. iv. 13;) and there is not even a thought of our hearts unknown to him. This is a

solemn thought,—I would you could ever bear it in mind; it is one that teems with consolation to the child of God, but with terror and dismay to the hardened reprobate sinner."

"Please to add a little more on this subject, Sir," said Hyford; "for I feel often truly ashamed of my thoughts; and the idea that they are all known to a holy God often fills me with confusion."