With these thoughts we may well encourage our hearts. Our God would have us know him in his own greatness. Set sin alone, and the least speck of it is a monster. Set it beside his grace, and it vanishes. And all this expression of the divine greatness breaks forth in Jesus throughout this gospel. There is everywhere the tone and bearing of the Son of God in him and about him, though we see him even in toil or in suffering.
But this only by the way. We have now followed our Lord over the brook Kedron, and the spot must have been one of sacred and affecting recollections to him; for here it was that David had once stopped with Ittai, his friend, and with Zadok and the ark, as he went forth from Jerusalem in the fear of Absalom. Over this very brook, and up this very ascent of Mount Olivet, the king of Israel had then gone weeping, his head covered and his feet bare, while Ahithophel (who, like Judas now, had once been his counselor) was betraying him to his enemies. (2 Samuel 15) Jesus, we read, ofttimes resorted hither; no doubt with these recollections. But it is the Son of God we have here, at the present time, rather than the Son of David. The brook is passed, and the garden is entered. Not with tears, and without the ark; but more than the ark, in all its glory and strength, are to be displayed now. The Lord comes forth to them, a band of cruel officers and soldiers as they were, with this word, “Whom seek ye?” Thus, addressing them as in the repose of heaven, which was his. And he comes forth in the power of heaven, as well as in its repose; for on his afterward saying to them, “I am he,” they go backward, and fall to the ground. No man could take his life from him. He has even to show them their prey; for all their torches and lanterns would not otherwise have discovered him to them. Every stage in the way was his own. He laid down his life of himself. They that would eat up his flesh must stumble and fall; they that desired his hurt must be turned back and put to confusion. The fire was ready to consume this Roman captain and his fifty. Had the Son of God pleased, there on the ground the enemy would still have lain. But he came not to destroy men’s lives, but to save, and therefore he would lay down his own. It was just seen, that the glory that might have confounded all the power of the adversary was hid within the pitcher; but he would fain hide it still.
And now it was that, in spirit, he sang the 27th Psalm. The Lord was his light and his salvation, whom should he fear? He had just seen God’s glory in the sanctuary (as we saw in the 17th chap.), and according to this Psalm, his longing was to dwell in that house of the Lord forever. It was a time of trouble, it is true, but, in spirit, his head was lifted up above his enemies; and he was soon to offer in the tabernacle sacrifices of joy, and sing his praises unto the Lord. (Psalms 27:1-61<<A Psalm of David.>> The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? 2When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. 3Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. 4One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple. 5For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock. 6And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord. (Psalm 27:1‑6).)
Thus, as Son of God, he stood in this hour, and could have stood against hosts of them; but he would take the cup from his Father’s hand, and give his life for the Church. Those who were with him become now, in their willfulness, an offense to him. His kingdom was not as yet of this world; and therefore, his servants might not fight. Peter draws his sword, and would fain have changed the scene into a mere trial of human strength. But this must not be. It is true, the Son of God could have stood. He might again have been the ark of God, with the power of the enemy falling before it; but how then should the Scripture be fulfilled? He rather leaves himself in the hands of enemies. “Then the band and the captain and officers of the Jews took Jesus, and bound him.”
Thus, was it, so far, with the Lord. And as we still follow him, we still trace the way of the Son of God, the Lord from heaven. Whether we listen to him with the officers, or with the high priest, or before Pilate, it is still in the same tone of holy distance from all that was around him. They may do to him whatsoever they list—lie is as a stranger to it. He is not careful to answer them in their matters. He would pass through all in loneliness. The daughters of Jerusalem do not here either yield him their sympathy, or receive his; nor does a dying thief share that hour with him. He is the lonely One all through that dreary way. Peter is found in the way of the ungodly, warming himself among them, as one who had only the resources which they had. Another (perhaps John himself) takes his place as the acquaintance of the high priest, and gets his advantage as such. But all this was a sinking down into mere nature, and leaving the Son of God alone—as he had said to them, “Ye.... shall leave me alone: and yet I am not alone, because the Father is with me.”
And his path, I need not say, is without a stain. Let God be true, but every man a liar. So, Jesus is without fault, though all beside fail. He was “justified in the Spirit.” He has no step to retrace, no word to recall. He could righteously vindicate himself in everything, and even reprove his accuser, and say, “If I have spoken evil, bear witness of the evil, but if well, why smitest thou me?” But even Paul, in such a case, had to recall his word, and to say, “I wist not, brethren, that he was the high priest.”
From the hand of the high priest the Lord passes into the hand of the Roman governor. And here a scene opens full of solemn warning to us all, beloved, as well as preserving before us still the full character of our Gospel.
It is very evident that throughout this scene, Pilate was desirous to quiet the people, and deliver Jesus from the malice of the Jews. It appears, from the very first, that he was sensible of something peculiar in this prisoner of theirs. His silence had such a character in it, that, as we read, “the governor marveled greatly.” And what divine attractions, we may observe, must every little passage of his life, every path that he took among men, have had about it, and what must the condition of the eye, and the ear, and the heart of man have been, that they did not discern and allow all this! The governor’s first impression was strengthened by everything that happened as the scene proceeded; his wife’s dream, the evident malice of the Jews, and, above all, this righteous, guiltless prisoner (though thus in shame and suffering) still persisting that he was the Son of God, all assailed his conscience. But the world in Pilate’s heart was too strong for these convictions in his conscience. They made a noise, it is true, within him, but the voice of the world prevailed, and he went the way of the world, though thus convicted. Could he, however, have preserved the world for himself, he would willingly have preserved Jesus. He let the Jews fully understand that he was in no fear of Jesus, that he was not such an one as could create with him any alarm about the interests of his master the emperor. But they still insisted that he had been making himself a king, and that if he let this man go, he could not be Caesar’s friend. And this prevailed.
How does all this lead us to see that there is no security for the soul but in the possession of that faith which overcomes the world! Pilate had no desire for the blood of Jesus, as the Jews had; but the friendship of Caesar must not be hazarded. The rulers of Israel had once feared that, if they let this man alone, the Romans would come and take away both their place and nation (John 11:4848If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. (John 11:48)); and Pilate now fears to lose the friendship of the same world in the person of the Roman emperor. And thus did the world bind him— and the Jews together in the act of crucifying the Lord of Glory, as it is written “For of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together.”
Still, as I have observed, Pilate would have saved Jesus, could he at the same time have saved his own reputation as Caesar’s friend; and therefore, it was that he now entered the judgment hall, and put this inquiry to Jesus, “Art thou the King of the Jews?” For as the Jews had committed the Lord to him, upon a charge of having made himself a king (Luke 23:22And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. (Luke 23:2)), if he could but lead the Lord to retract his kingly claims, he might both save him, and keep himself unharmed. With the design of doing so, he seems at this time to enter the judgment hall. But the world in Pilate’s heart knew not Jesus, as it is written, “The world knew him not.” (John 1:1010He was in the world, and the world was made by him, and the world knew him not. (John 1:10); 1 John 3:11Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. (1 John 3:1).) Pilate was now to find that the god of this world had nothing in him. “Jesus answered, Sayest thou this thing of thyself, or did others tell it thee of me?” Our Lord by this would learn from Pilate himself where the source of the accusation against him lay; whether his claim to be King of the Jews was challenged by Pilate as protector of the emperor’s right in Judaea, or merely upon a charge of the Jews.
Upon this hung, I may say, everything in the present juncture; and the wisdom and purpose of the Lord in giving the inquiry this direction is manifest. Should Pilate say that he had become apprehensive of the Roman interests, the Lord could at once have referred him to the whole course of his life and ministry to prove that, touching the king, innocency had been found in him. He had taught the rendering to Caesar the things that are Caesar’s. He had withdrawn himself, departing into a mountain alone, when he perceived that the multitude would have taken him by force to make him a king. His controversy was not with Rome. When he came he found Caesar in Judea, and he never questioned his title to be there; lie rather at all times allowed his title and took the place of the nation, which, because of disobedience, had the image and superscription of Caesar engraven, as it were, on their very land. It is true that it was despite of the majesty of Jehovah that had made way for the Gentiles to enter Jerusalem; but Jerusalem was, for the present, the Gentile’s place, and the Lord had no controversy with them because of this. Nothing but the restored faith and allegiance of Israel to God could rightfully cancel this title of the Gentiles. The Lord’s controversy was therefore not with Rome, and Pilate would have had his answer according to all this had the challenge proceeded from himself as representative of the Roman power; but it did not. Pilate answered, “Am I a Jew? Thine own nation and the chief priests have delivered thee unto me. What hast thou done?”
Now this answer of Pilate conveyed the full proof of the guilt of Israel. In the mouth of him who represented the power of the world at that time, the thing was established, that Israel had disclaimed their King, and sold themselves into the hand of another. This for the present was everything with Jesus; this at once carried him beyond the earth and out of the world. Israel had rejected him, and his kingdom was therefore not from hence; for Zion is the appointed place for the King of the whole earth to sit and rule, and the unbelief of the daughter of Zion must keep the King of the earth away.
The Lord, then, as this rejected King, listening to this testimony from the lips of the Roman, could only recognize his present loss of his throne. “Jesus answered, My kingdom is not of this world. If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom’s not from hence.” He had no weapons for war if Israel refused him. There was no threshing for his floor now; for Israel is his instrument to thresh the mountains (Isaiah 41:1515Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. (Isaiah 41:15); Micah 4:1313Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. (Micah 4:13); Jeremiah 11:2020But, O Lord of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause. (Jeremiah 11:20)), and Israel was refusing him. The house of Judah, and that only, is Messiah to make “his goodly horse in the battle” (Zechariah 10:44Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together. (Zechariah 10:4)), and therefore, in this unbelief of Judah, he had nothing wherewith to break the arrows of the bow, the shield, the sword, and the battle. (Psalms 76) His kingdom could not be “of this world,” it could not be “from hence;” he had no servants who could fight, that he should not be delivered to his enemies.
This present loss of his kingdom, however, does not annul his title to it; for the Lord, while allowing his present loss of it, yet allows this in such terms as fully express his title to it, and led Pilate at once to say, “Art thou a King, then?” And to this his good confession is witnessed. For Pilate would have had no cause to dread either the displeasure of his master or the tumult of the people; he might have fearlessly followed his will and delivered his prisoner, if the blessed Confessor would now alter the word that had gone out of his lips, and withdraw his claim to be a King. But Jesus answered, “Thou sayest that I am a King.” From this his claim there could be no retiring. Here was “his good confession before Pontius Pilate.” Though his own received him not, yet he was theirs; though the world knew him not, yet it was made by him. Though the husbandmen were casting him out, yet he was the heir of the vineyard. He was anointed to the throne in Sion, though his citizens were saying, they would not have him to reign over them; and he must by his “good confession” fully verify his claim to it, and stand to that claim before all the power of the world. It might arm all that power against him, but it must be made. Herod and all Jerusalem had once been moved at hearing that he was born who was King of the Jews, and sought to slay the child; but let the whole world be now moved, and arm its power against him, yet he must declare God’s decree, “I have set my King upon my holy hill of Zion.” His right must be witnessed, though in the presence of the usurper, and in the very hour of his power.
But now we are led into other and further revelations. This “good confession” being thus witnessed, the Lord was prepared to’’ unfold other parts of the divine counsels. When he had distinctly verified his title to the kingdom in the face of the world, he was prepared to testify his present character and ministry. “To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth; every one that is of the truth heareth my voice.” His possession of the kingdom was for a time hindered by the unbelief of his nation; but he skews that there had been no failure of the purpose of God by this, for he had come into the world for other present work than to take his throne in Zion. He had come to bear witness unto the truth, and our Gospel is especially the instrument for presenting the Lord in that ministry. As it is said of him, at the opening of it, “The only-begotten Son which is in the bosom of the Father, he hath declared him.” He had come into the world that he might say, “I am the way, and the truth, and the life.” He had come that he might give us an understanding to know him that is true. (1 John 5:2020And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. (1 John 5:20).) He had been manifesting the Father’s name to those who had been given him out of the world, and this was the same as bearing witness to the truth. (John 8:26,2726I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. 27They understood not that he spake to them of the Father. (John 8:26‑27).) Every one that was of the truth, as he here speaks to Pilate, had been hearing his voice. His sheep had heard it, while others had believed not, because they were not his sheep. He that was of God had heard it, while others had heard it not, because they were not of God. (John 8:4747He that is of God heareth God's words: ye therefore hear them not, because ye are not of God. (John 8:47).)
Such was the Lord’s present ministry, while Israel was in unbelief. Though King of the Jews, and as such, King of the whole earth, he could not as yet take his kingdom, for his title had been denied by his nation. He must take up other ministry, and the character of that ministry he here reveals to Pilate, and had been presenting all through our Gospel.
Thus, this good confession before Pontius Pilate, recorded in this Gospel, still leads the Lord’s thoughts quite in the current of this Gospel. While standing to it, consenting for a while to answer for himself, he still knows himself in highest and holiest ministry: yea, I may say his divine ministry, a ministry which none but the Only begotten of the Father, none but he who lay in the bosom of the Father, and who was full of grace and truth, could have fulfilled.
This is still striking; and as we follow him on to the cross, we have the Son of God still. We see his title to the kingdom verified with all authority. The enemy would have had it blotted out, but he cannot prevail. Pilate, who before had despised the claims of Jesus, saying to the Jews, “Behold your King,” will now have them published in all the languages of the earth, and it is not in the power of the Jews to change his mind now, as before. The cross shall be the Lord’s standard, and Jehovah will emblazon it with inscriptions of his royal dignity, be the earth never so angry.
But this is the only Gospel that gives us this conversation between Pilate and the Jews about the inscription on the cross; for it savored of the glory of Jesus. And so it is only our Evangelist who notices the woven coat, which was something that the soldiers would not rend—a little circumstance in itself, but helping still to keep in view (in full harmony with this Gospel generally) the holy dignity of him who was passing through this hour of darkness.
Here it is, also, that our Lord lays aside his human affections. He sees his mother and his beloved disciple near the cross; but it is only to commend them the one to the other, and thus to separate himself from the place which he had once filled among them. Sweet indeed is it to see how faithfully he owned the affection up to the latest moment that he could listen to it; no sorrow of his own (though that was bitter enough, as we know) could make him forget it. But lie was not always to know it. The children of the resurrection neither marry, nor are given in marriage. They were not, henceforth, to know him “after the flesh.” He must now form their knowledge of him by other thoughts, for they are henceforth to be joined to him as “one spirit:” for such are his blessed ways. If he takes his distance from us, as not knowing us in “the flesh,” it is only that we may be united to him in nearer affections and closer interests.
And, to look deeper than the circumstances of this hour, if we mark the Lord’s spirit on the cross, we shall still discern the Son, of God. He thirsted—he tasted death, it is true—he knew the drought of that land where the living God was not. But his sense of this is still expressed in his own tone. It does not come forth in the cry, “My God, my God, why hast thou forsaken me?” That is given us in its proper place. But here there is no such cry recorded; there is no amazement of spirit, nor horror of great darkness for three hours, neither is there a commending of himself to the Father; but it is simply, “I thirst;” and when he had entered and passed through that thirst, he verifies the fail accomplishment of all things, saying, “It is finished.” He does not commend his work to the approval of God, but seals it with his own seal, attesting it as complete, and giving it the sufficient sanction of His own approval. And when he could thus sanction all as finished, he delivers up his life himself.
These were strong touches of the mind in which he was passing through these hours; and these hours now end. The Son of God was made perfect, as the author of eternal salvation to all that obey him; and the fountain for sin and for uncleanness is opened. The water and the blood come forth to bear witness that God has given to us eternal life, and this life is in his Son. (1 John 5:8-128And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. 9If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. 10He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11And this is the record, that God hath given to us eternal life, and this life is in his Son. 12He that hath the Son hath life; and he that hath not the Son of God hath not life. (1 John 5:8‑12).) We have not here the Centurion’s confession, “Truly, this was the Son of God;” we have not Pilate’s wife, nor the convicted lips of Judas, bearing him witness: Jesus does not here receive witness from men, but from God. The water and the blood are God’s witnesses to his Son, and to the life that sinners may find in him. It was sin that pierced him. The action of the soldier was just a sample of man’s enmity. It was the sullen shot of the defeated foe after the battle, the more loudly telling out the deep-seated hatred that there, is in man’s heart to God and his Christ. But it only sets off the riches of that grace that met it and abounded over it; for it was answered by the love of God. The point of the soldier’s spear was touched by the blood. The crimson flood came forth to roll away the crimson sin. The blood and the water issue through the wounded side of the Son of God. Now was the day of atonement fully come, and the water of separation, the ashes of the red heifer, were now sprinkled. This was the Lamb which Abel had offered. This was the blood which Noah had shed, and which had awakened in God’s heart thoughts of unmingled grace to sinners. (Genesis 8:2121And the Lord smelled a sweet savor; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done. (Genesis 8:21).) This was the rain of Mount Moriah, and this was the blood which daily flowed round the brazen altar in the temple. This was the blood which is the only ransom of the unnumbered thousands before the throne of God.
But though pierced, thus to be the fountain of the blood and the water, the Lord’s body must not be broken. The paschal Lamb may be killed, but not a bone of it is to be broken. It shall do all the purpose of divine love in sheltering the first-born, but beyond that it is sacred—no rude hand must touch it. Jesus was to say, “All my bones shall say, LORD, who is like unto thee, which deliverest the poor from him that is too strong for him; yea, the poor and needy from him that spoileth him?” And the Church is his body. He is the head, and we the members; and all the members of that one body, being many, are one body, and not a bone of that mystic body is to be wanting—all must come unto a perfect man, unto the measure of the stature of the fullness of Christ; for all, from of old, have been written in God’s book, and are to be fashioned and curiously wrought together, even every one of them. (Psalms 139:1616Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. (Psalm 139:16).1)
Thus was it with our Lord in our gospel, while he was yet on the cross. In every feature we see the Son of God; and as we follow him from thence to the grave, it is the Son of God still. We do not there see him numbered with the transgressors, and with the wicked in his death; but we do see his grave with the rich. Two honored sons of Israel come to own him, and charge themselves with his body, to spend their perfumes and their labor upon it.
But in all this we have again something to notice. When the Lord’s body was pierced, it not only, as I have observed, allowed God’s witnesses—the blood and the water—to be heard, but it gives occasion to that which was written, “They shall look on him whom they pierced.” And this word, which tells of Israel’s repentance in the, latter day, introduces the action of Joseph’ and Nicodemus, and makes them the representatives of repentant Israel. They come last, it is true, in the order of faith; they had been afraid of their unbelieving nation, afraid of the thunder of the synagogue, and had not continued with the Lord in his temptations, but were only secretly his disciples; they were slow of heart; but still, in the end, they do own the Lord, and are brought to look on him Whom they pierced. They take the body from the cross, fresh with the piercing of the soldier’s spear; and as they lowered it from the tree, surely they must have looked, and looked well, upon the hands and feet and wounded side. And they must have mourned as they looked, for their hearts had been already softened to take some impression from the crucified one. And so will it be with Israel, they come last in the order of faith, and are slow of heart; but in the end they will look on him whom they have pierced, and mourn as one mourneth for his only son.
It was thus with Joseph and Nicodemus now, and thus will it be by and by with the inhabitants of Jerusalem. These two Israelites, as true children of Abraham, claim the body of the Lord, and consecrate it as with the faith of the patriarch (Genesis 1. 2, 26); and, as true subjects of the King of Israel, they also honor it with the honors of a Son of David. (2 Chronicles 16:1414And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odors and divers kinds of spices prepared by the apothecaries' art: and they made a very great burning for him. (2 Chronicles 16:14).) They spend large and costly perfumes upon it, and lay it up in the garden in a new untainted tomb, on which the smell of death had never yet passed.
Here all closes for the present; here, in the second garden, as I may call it, the second man is now laid in death. In the first, the first man had walked with access to the tree of life; but he had chosen death in the error of his way. Here, in the second garden, death, the penalty, is met. Jesus, without having touched the tree of knowledge, suffers the death. In the first garden, all manner of trees, good for food and pleasant to the eyes, were seen; but here, nothing appears but the tomb of Jesus. This was what man’s sin ended in, as far as man was concerned. But let us wait a little. By all this the Son of God is soon to become the death of death, and hell’s destruction, to bring life and immortality to light, and to plant again in the garden, for man, the tree of life. Let but the third morning arise, and this garden, which now witnesses only Jesus in death, shall see the Son of God in resurrection.
20. Accordingly, at the opening of this chapter, we so find it. Jesus has risen, the bruiser of the serpent being made, through death, the destroyer of him that had the power of death.
This was the third, the appointed day, —the day on which Abraham of old had received his son as from the dead, the day of promised revival to Israel (Hosea 6:22After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. (Hosea 6:2)), the day, also, on which Jonah was on dry land again.
But the disciples do not as yet know their Lord in resurrection; they know him only “after the flesh;” and therefore Mary Magdalene is seen early at the sepulcher, seeking his body; and, in the same mind, Peter and his companion run to the sepulcher shortly after her, their bodily strength merely, and not the intelligence of faith, carrying them there. And there they behold, not their object, but the trophies of his victory over the power of death. There they see the gates of brass and the bars of iron cut in sunder. The linen clothes and the napkin which had been wrapped about the Lord’s head, as though he were death’s prisoner, were seen strewing the ground like the spoils of the vanquished. The very armor of the strong man was made a show of in his own house, and this telling loudly, that he who is the plague of death, and hell’s destruction, had been lately in that place doing his glorious work. But, in spite of all this, the disciples understand not; they as yet know not the scripture, that he must rise from the dead; and they go away again to their own home.
Mary, however, lingers about the fond spot, refusing to be comforted because her Lord was not. She would fain have taken sackcloth, and, like another, spread it for her on the rock, could she but find his body to watch and to keep it. She wept and stooped down and looked into the sepulcher, and saw the angels. But what were the angels to her now? The sight of them does not terrify her, as it had the other women (Mark 16), for she was too much occupied with other, thoughts to be moved by them. They were, it is true, very illustrious, sitting there in white, and in heavenly state, too, one at the head and the other at the feet, where the body of Jesus had lain. But what was all splendor to her now? The dead body of her Lord was what she sought and desired alone; and she has only to turn from these heavenly glories in further search of it; and then seeing, as she judged, the gardener, she says to him, “ Sir, if toughest borne him hence, tell me where thou hast laid him, and I will take him away.” She simply says:” If thou have borne him; hence,” not naming Jesus; for, fond woman as she was, she supposes that everyone must be as full of her Lord as she was.
(Continued from p. 198.)