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YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

ROAD ENTERING BETHLEHEM.

CHRIST IN LITERATURE

BEING

IN PROSE AND VERSE, FROM WRITERS OF ALL AGES,
ILLUSTRATIVE OF THE ACTS AND WORDS OF
JESUS CHRIST,
TOGETHER WITH

THE FOUR GOSPELS, ARRANGED IN ONE CONTINUOUS NARRATIVE, FOR
CONVENIENT REFERENCE, PRINTED CONCURRENTLY
WITH THE READINGS.

COMPILED AND EDITED

By EDWARD EGGLESTON, D.D.

NEW YORK:
J. B. FORD AND COMPANY.

Entered according to Act of Congress, in the year 1874,
BY J. B. FORD AND COMPANY,
in the Office of the Librarian of Congress, at Washington.

University Press: Welch, Bigelow, & Co.,
Cambridge,

PREFACE

I HAVE sought to make of this compilation an Evangelical Alliance
on as wide a scale as possible, wherein might be heard the voice of
that true catholic Church which is more universal than any hierarchy,
not shut in by any creed and not limited to any age.
The truths contained in the acts and words of Jesus Christ are so
many sided that they cannot be adequately seen from any one point, —
no man and no single school of thinkers can sufficiently examine them,
nor can the writers of any one age extract all the virtue that is in them.
It is the misfortune of general readers, Sunday-school teachers, and min
isters of narrow means, that the expositions of Scripture within their
reach are commonly drawn from two or three writers of kindred views.
Such a work as this cannot, of course, supply the place of an entire
library ; it will, however, serve to give a wider vision to those who have
neither leisure nor resources for laborious research ; and the man who is
accustomed to read widely for himself will all the more, perhaps, be glad
to avail himself of these gathered results of the wide reading of- others.
The passages selected have been mainly those which looked at truth,
not in its abstract and doctrinal relations, but in those deeper moral and
spiritual aspects that have to do with the enlightenment of the heart
and the quickening of the conscience. It is here that the most vital
and widespread unity exists. I have endeavored to make a collection
that would be acceptable to all Christians, not by rigidly confining it to
such passages as fitted to one creedj but by the avoidance of those not
wery significant debates that have divided the Christian world, and by
the constant directing of attention to those truths which lie too deep
- to be reached by the waves of controversy. In many of the passages
> quoted the thoughts are couched in words that imply a doctrinal start-
ing-point often different from my own. In some cases I have inserted
extracts from two or more writers whose interpretations of the passage

iv PREFACE.

under consideration differ. But it is not for an editor to sit as a pope in
such an assembly as this.
Wherever I have found a striking testimony to the truth in hand, or a
felicitous illustration, I have welcomed it without regard to the writer's
opinions on other subjects. Heathen philosophers, Jesuit priests, ritual
ist churchmen, and those of our own contemporaries who are accounted
heretics, have here borne witness to the truth, alongside of the reverend
fathers of the early Church and the great orthodox teachers of our own
time. To have thrown away a good saying because the editor did not
agree with its author about something else would have been an act of
bigotry speedily punishing itself. And how shall we ever be true fol
lowers of the Lord Jesus until we learn to give a hearty fellowship to
whatever is good and right in every man ?
One of the most valuable features of the present collection, it seems to
me, is the opening of the door to the poets, whose province it is to point
out just that " twilight of truth," as Charles Lamb phrases it, which the
theologian and divine are so prone to miss.
In arranging the gospel narrative at the foot of the page, the purpose
kept in view has been to present a continuous history of the life of
Christ, which should read fluently and give the incidents as nearly as
possible in a chronological order. It is not a harmony, — no attempt has
been made to reconcile doubtful points, nor did it seem best to make an
incongruous patchwork of every one of the varying phrases of the four
Evangelists. While I am indebted to many Monatessarons and works
upon the order of the Gospels, I have not wholly followed any one. The
order chiefly pursued has been that marked out in the lectures of Dr.
Ellicott. In the minor adaptations of the texts of the Gospels I have
received more assistance from an English Diatessaron published at Ox
ford in 1837 (without the name of the author) than from any other.
However, since no harmony or other consolidation has ever been made
entirely upon the present plan, it has been a toilsome task to present the
life of Christ as a whole in a fluent narrative, chronologically arranged,,
yet adhering entirely to the simple and vigorous words of the Evangelists.
The preface to the third Gospel and the genealogies are not found in
this arrangement, since, whatever their importance in their places, they
could serve no good purpose in a consolidated narrative.
Very many of the extracts, especially of those from recent and living
writers, have been drawn directly from original sources. For the rest,
I have laid under contribution every collection of miscellaneous extracts
and quotations that came within my reach, aware that no one man's

PREFACE.

reading could supply what was needed in such a work, and availing
myself of the privilege which all collectors have exercised of borrowing
from, the accumulated wealth of those who had gone before. But there
is one case that needs a more particular acknowledgment. The four
large volumes of Rev. James Ford * offered such a mass of material, de
rived chiefly from the Church fathers and Anglican divines, — the fruits
of so many collections gathered into one, — that it would have much
abridged the usefulness of the present collection, had I not availed my
self of many of its choicest extracts. I was the more free to do this that
Mr. Ford's collections are little known in this country, while by their
voluminousness, their costliness, their preservation of so many Latin
originals, and their strong bias toward the high church views of the edi
tor, they are, as a whole, quite unadapted to popular use. Some notion
of the industry needed in making such a compilation as this may be
inferred from the fact that, to secure what I have gathered out of Mr.
Ford's volumes alone, it was necessary to scan critically more than
twenty-five hundred finely printed octavo pages of extracts. The other
sources beside original ones, whence more or less assistance was received,
are so many that I can make only a general acknowledgment of indebt
edness to every work within my knowledge which contained any passage
calculated to enrich this collection. In sending out the book I feel
bound to record, also, my indebtedness to the cordial and intelligent
assistance of my wife, without which I should hardly have had heart to
go through so much unforeseen labor ; for, although in general the work
is the accretion of many years' reading and selection for purposes of
Biblical study, yet, in its present form as a continuous illustration of the
gospel text, it has involved an amount of toil of which I had no concep
tion when I undertook it.
It is not intended by the title to imply that the book is in any sense
a complete presentation of " Christ in Literature." If the work were a
full realization of the title, I suppose that even the world itself could
not contain it.
Brooklyn, October, 1874.
* "The Gospel of Matthew Illustrated (chiefly in the Doctrinal and Moral Sense) from
Ancient and Modern Authors, by Rev. James Ford, M. A., Prebendary of Exeter. London,,
1848." The Gospel of Mark, 1849 ; Luke, 1851 ; John, 1852.

CONTENTS

Page
Hymn op Heavenly Love, by Edmund Spenser .... 9
The Imitation of Christ, by Bishop Jeremy Taylor . . . 11
The Character of Christ, by Jean Jacques Eousseau . . .21
Christ in Literature.
Introduction  23
Chap. I. The Annunciation. — Birth of John . . . .31
II. The Nativity and Presentation in the Temple . 37
III. Infancy and Early Life of Jesus .... 43
IV. The Voice in the Wilderness ..... 50
V. The Baptism and Temptation of Jesus ... 55
VI. Early Ministry  62
VII. In Samaria and Galilee . . . . . .71
VIII. The Impotent Man healed  77
IX. Scenes in Galilee  82
X. Calling op the Twelve, and other Incidents . . 90
XI. The Sermon on the Mount  97
XII. Divers Miracles, Conversations, and Addresses in Galilee 120
XIII. The Seaside Parables  133
XIV. The Voyage to Gadara and the Beturn . . . 143
XV. From the Eaising of Jairus' Daughter to the Mission
of the Twelve  148
XVI. The Feeding of the Five Thousand . . . 159
XVII. The Tradition of the Elders, the Syrophenician Wo
man, and other Incidents  167
XVIII. Peter's Profession, and other Incidents . . . 172
XIX. The Transfiguration, and connected Incidents . .176

vni

CONTENTS.

XX. Incidents and Conversations relating to Tribute, to
Humility, to Little Children, and to Offenses . 180
XXI. Jesus at the Feast of Tabernacles . . . .188
XXII. Discussions with the Pharisees . . . . 195
XXIII. The Man that was born Blind receives his Sight.. —
The Parable of the Good Shepherd . . .201
XXIV. The Sending of the Seventy, with other Incidents 208
XXV. The Blasphemy of the Pharisees, and Christ's Discourse
thereon  219
XXVI. Warnings against Hypocrisy, Cowardice, Worldliness,
and Unfruitfulness  225
XXVII. The Feast of the Dedication, and Incidents beyond
Jordan  233
XXVIII. Five Great Parables  241
XXIX. The Eaising of Lazarus from the Dead . . .251
XXX. From the Healing of Ten Lepers to the Parable of
the Laborers in the Vineyard . . . . .258
XXXI. From the Petition of the Sons of Zebedee to the
Anointing by Mary  271
XXXII. The Triumphal Entry. — The Barren Fig-Tree. — The
Cleansing of the Temple . . • . . . . 280
XXXIII. Attempts of Christ's Enemies to entrap him. — His
Eeplies and His Parables against them . . .286
XXXIV. Christ denounces the Pharisees. — Commends the Wid
ow's Mite. — Other Incidents  295
XXXV. The Destruction of Jerusalem and the Last Judgment 304
XXXVI. The Last Supper  317
XXXVII. The Last Discourse with the Disciples . . . 325
XXXVIII. The Last Prayers of Christ  336
XXXIX. The Trial and Condemnation of Christ . . . 344
XL. Crucifixion, Death, and Burial of Jesus . . .353
XLI. The Eesurrection ....... 360
XLII. Last Appearance and Ascension  369

Index of Authors

373

FROM SPENSER'S HYMN OF HEAVENLY LOVE.

THEN" rouse thyself, 0 earth ! out of thy soil,
In which thou wallowest like to filthy swine,
And dost thy mind in dirty pleasures moyle,
Urimindful of that dearest Lord of thine;
Lift up to him thy heavy clouded eyne,
That thou this sovereign bounty mayst behold,
And read through love his mercies manifold.
Begin from first, where he encradled was
In pimple cratch, wrapt in a wad of hay,
Between the toilful ox and humble ass;
And in what rags and in what base array
The glory of our heavenly riches lay,
When him the silly shepherds came to see,
Whom greatest princes sought on lowest knee.
From thence read on the story of his life,
His humble carriage, his unfaulty ways,
His cankered foes, his fights, his toil, his strife,
His pains, his poverty, his sharp assays,
Through which he passed his miserable days,
Offending none, and doing good to all,
Yet being maliced both by great and small,
And look at last, how of most wretched wights
He taken was, betrayed, and false accused ;
How with most scornful taunts and fell despites
He was reviled, disgraced, and foul abused;
How scourged, how crowned; how buffetedj how bruised;
And, lastly, how 'twixt robbers crucified,
With bitter wounds through hands, through feet, and side !

10 HYMN OF HEAVENLY LOVE.
With sense whereof whilst so thy softened spirit
Is inly touched, and humbled with meek zeal
Through meditation of his endless merit,
Lift up thy mind to th' Author of thy weal,
And to his sovereign mercy do appeal ;
Learn him to love that loved thee so dear,
And in thy breast his blessed image bear.

With all thy heart, with all thy soul and mind,
Thou must him love, and his behests embrace;
All other loves with which the world doth bhnd
Weak fancies, and stir up affections base,
Thou must renounce and utterly displace,
And give thyself unto him full and free,
That full and freely gave himself to thee.

Thenceforth all world's desire will in thee die,
And all earth's glory, on which men do gaze,
Seem dust and dross in thy pure-sighted eye,
Compared to that celestial beauty's blaze,
Whose glorious beams all fleshly sense do daze
With admiration of their passing light,
Blinding the eyes and lumining the sprite.
Then shalt thy ravished soul inspired be
With heavenly thoughts far above human skill,
And thy bright radiant eyes shall plainly see
The Idea of his pure glory present still
Before thy face, that all thy spirits shall fill
With sweet enragement of celestial love,
Kindled through sight of those fair things above.

THE IMITATION OF CHRIST.

By BISHOP JEREMY TAYLOR.
HOWEVEE the person of Jesus Christ was depressed with a
load of humble accidents, and shadowed with the darkness of
poverty and sad contingencies, so that the Jews, and the contemporary
ages of the Gentiles and the Apostles themselves could not at first
discern the brightest essence of Divinity; yet as a beauty artificially
covered with a thin cloud of cypress transmits its excellency to the
eye, made more greedy and apprehensive by that imperfect and weak
restraint ; so was the sanctity and holiness of the life of Jesus glorious
in its darkness, and found confessors and admirers even in the midst
of those despites which were done him upon the contrariant designs
of malice and contradictory ambition. Thus the wife of Pilate called
him that just person ; Pilate pronounced him guiltless ; Judas said he
was innocent; the Devil himself called him the holy one of God.
For however it might concern any man's mistaken ends to mislike
the purpose of his preaching and spiritual kingdom, and those doc
trines which are destructive to their complacencies and carnal securities,
yet they could not deny but that he was a man of God, of exemplar
sanctity, of an angelical chastity, of a life sweet, affable, and comply
ing with human conversation, and as obedient to government as the
most humble children of the kingdom. And yet he was Lord of all
the world.
And indeed it will prove but a sad consideration that one drop of
blood might be enough to obtain our pardon, and the treasures of his
blood running out till the fountain itself was dry shall not be enough
to procure our conformity to him ; that the smallest minute of his
expense shall be enough to justify us, and the whole magazine shall
not procure our sanctification ; that at a smaller expense God might
pardon us, and at a greater we will not imitate him. For therefore

12 CHRIST IN LITERATURE.

Christ hath suffered for us ('saith the apostle,), leaving an example to
us, that we might follow his steps. The least of our wills cost Christ
as much as the greatest of our sins. And therefore he calls himself
the Way, the Truth, and the Life. That as he redeems our souls
from death to life by becoming Life to our persons, so he is the Truth
to our understandings, and the Way to our wills and affections,
enlightening that, and. leading these in the paths of a happy eternity.
When the king of Moab was pressed hard by the sons of Isaac
(the Israelites and Edomites), he took the king of Edom's eldest son,
or, as some think, his own son, the heir of his kingdom, and offered
him as a holocaust upon the wall ; and the Edomites presently raised
the siege at Kir-haraseth, and went to their own country. The same,
and much more, was God's design, who took not his enemy's, but
his own Son, his only begotten Son, and God himself, and offered him
up in sacrifice, to make us leave our perpetual fightings against
heaven ; and if we still persist, we are hardened beyond the wildnesses
of the Arabs and Edomites, and neither are receptive of the impres
sions of pity or humanity, who neither have compassion to the suf
ferings of Jesus, nor compliance with the designs of God, nor con
formity to the holiness and obedience of our Guide. In a dark night,
if an Ignis Fatuus do but precede us, the glaring of its lesser flames
do so amuse our eyes, that we follow it into rivers and precipices, as
if the ray of that false light were designed on purpose to be our
path to tread in; and therefore not to follow the glories of the Son
of Bighteousness, who indeed leads us over rocks and difficult places,
but secures us against the dangers, and guides us into safety, is the
greatest both undecency and unthankfulness in the world.
.... It was a precept of the apostle, and by his doctrine we
understand its meaning, Put ye on the Lord Jesus Christ. The simili
tude declares the duty. As a garment is composed and made of the
same fashion with the body, and is applied to each part in its true
figure and commensuration, so should we put on Christ, and imitate
the whole body of his sanctity, conforming to every integral part,
and express him in our lives, that God, seeing our impresses, may
know whose image and superscription we bear, and we may be
acknowledged for sons, when we have the air and features and re
semblance of our elder brother.
In the practice of this duty we may be helped by certain con
siderations, which are like the, proportion of so many rewards. For
this, according to the nature of all holy exercises, stays not for pay
till its work be quite finished; but, like music in churches, is pleas-

THE IMITATION OF CHRIST. 13
ure and piety and salary besides. So is every work of grace; full
of pleasure in the execution, and is abundantly rewarded, besides the
stipend of a glorious eternity.
First, I consider that nothing is more honorable than to he like God;
and the heathens, worshipers of false deities, grew vicious upon the
stock ; and we who have fondnesses of imitation, counting a deformity
full of honor, if by it we may be like our Prince (for pleasures were
in their height in Capreae, because Tiberius there wallowed in them,
and a wry neck in Nero's court was a mode of gallantry), might do
well to make our imitations prudent and glorious, and by propounding
excellent examples heighten our faculties to the capacities of an even
ness with the best of precedents. He that strives to imitate another
admires him, and confesses his own imperfections ; and therefore, that
our admirations be not flattering, nor our confessions fantastic and
impertinent, it were but reasonable to admire Him from whom really
all perfections do derive, and before whose glories all our imperfections
must confess their shame, and need of reformation. God, by a voice
from heaven, and by sixteen generations of miracles and grace, hath
attested the holy Jesus to be the fountain of sanctity, and the wonderful
counselor and the captain of our sufferings, and the guide of our manners,
by being his beloved Son, in whom he took pleasure and complacency to
the height of satisfaction. And if anything in the world be motive of
our affections, or satisfactory to our understandings, what is there in
heaven or earth we can desire or imagine beyond a likeness to God and
participation of the divine nature and perfections ? And therefore, as
when the sun arises every man goes to his work, and warms himself with
his heat, and is refreshed with his influences, and measures his labor with
his course, so should we frame all the actions of our life by his light
who has shined by an excellent righteousness, that we do no more walk
in darkness, or sleep in lethargies, or run a-gazing after the lesser and
imperfect beauties of night. It is the weakness of the organ that makls
us hold our hand between the sun and us, and yet stand staring on a
meteor or an inflamed jelly. And our judgments are as mistaken, and
our appetites are as sottish, if we propound to ourselves in the courses
and designs of perfections any copy but of him, or something like .him,
who is most perfect. And lest we think his glories too great to behold,
Secondly, I consider that the imitation of the life of Jesus is a duty
of that excellency and perfection, that we are helped in it, not only by
the assistance of a good and a great example, which possibly might be
too great, and scare our endeavors and attempts ; but also by its easiness,
compliance, and proportion to us. For Jesus in his whole life conversed

14 CHRIST IN LITERATURE.
with men with a modest virtue, which, like a well kindled fire fitted
with just materials, casts a constant heat ; not like an inflamed heap of
stubble, glaring with great emissions, and suddenly stooping into the
thickness of smoke. His piety was even, constant, unblamable, com
plying with civil society, without affrightment of precedent, or prodigious
instances of actions greater than the imitation of men. For if we observe
our blessed Saviour in the whole story of his life, although he was with
out sin, yet the instances of his piety were the actions of a very holy,
but of an ordinary, life ; and we may observe this difference in the story
of Jesus from ecclesiastical writings of certain beatified persons, whose
life is told rather to amaze us and to create scruples, than to lead us in
the evenness and serenity of a holy conscience. Such are the prodigious
penances of Simeon Stylites, the abstinence of the religious retired into
the mountain Nitria, but especially by the stories of later saints in the
midst of a declining piety and aged Christendom, where persons are rep
resented holy by way of idea and fancy, if not to promote the interests
of a family and institution. But our blessed Saviour, though his eternal
union and adherence of love and obedience to his heavenly Father were
next to infinite, yet in his external actions, in which only, with the cor
respondence of the Spirit in those actions, he' propounds himself imitable,
he did so converse with men, that men after that example might forever
converse with him. We find that some saints have had excrescencies
and eruptions of holiness in the instances of uncommanded duties, which
in the same particulars we find not in the stories of the life of Jesus.
John Baptist was a greater mortifier than his Lord was ; and some
princes have given more money than all Christ's family did whilst he
was alive ; but the difference which is observable is, that although some
men did some acts of council in order to attain that perfection which in
Jesus was essential and unalterable, and was not acquired by degrees
and means of danger and difficulty, yet no man ever did his whole duty
save the holy Jesus. The best of men did sometimes actions not pre
cisely and strictly requisite, and such as were besides the precept ; but
yet in the greatest flames of their shining piety they prevaricated some
thing of the commandment. They that have done the most things be
yond, have also done some things short of their duty. But Jesus, who
intended himself the example of piety, did in manners as in the rule of
faith, which, because it was propounded to all men, was fitted to every
understanding ; it was true, necessary, short, easy, and intelligible. So
was his rule and his copy fitted not only with excellences worthy, but
with compliances possible to be imitated ; of glories so great, that the
most early and constant industry must confess its own imperfections, and

THE IMITATION OF CHRIST. 15
yet so sweet and human that the greatest infirmity, if pious, shall find
comfort and encouragement. Thus God gave his children manna from
heaven ; and though it was excellent, like the food of angels, yet it con
formed to every palate, according to that appetite which their several
fancies and constitutions did produce.
But now, when the example of Jesus is so excellent that it allures and
tempts with its facility and sweetness, and that we are not commanded
to imitate a life whose story tells of ecstasies in prayer, and abstractions
of senses, and immaterial transportations, and fastings to the exinanition
of spirits, and disabling all animal operations ; but a life of justice and
temperance, of chastity and piety, of charity and devotion, such a life
without which human society cannot be conserved, and by which our
irregularities are made regular, so our weaknesses are not upbraided, nor
our miseries made a mockery ; we find so much reason to address our
selves to a heavenly imitation of so blessed a pattern, that the reasonable
ness of the thing will be a great argument to chide every degree and
minute of neglect. It was a strange and a confident encouragement
which Phocian used to a timorous Greek who was condemned to die with
him : Is it not enough to thee that thou must die with Phocian ? I am
sure he that is most incurious of the issues of his life, is yet willing to
reign with Jesus, when he looks upon the glories represented without the
duty ; but it is a very great stupidity and unreasonableness not to live
with him in the imitation of so holy and prompt a piety. It is glorious
to do what he did, and a shame to decline his sufferings, when there
was a God to hallow and sanctify the actions, and a man clothed with
infirmity to undergo the sharpness of the passion ; so that the glory of
the person added excellency to the first, and the tenderness of the person
excused not from suffering the latter.
.... It is reported in the Bohemian story, that S. Wenceslaus, their
kino-, one winter night going to his devotions in a remote church, bare
footed in the-snow and sharpness of unequal and pointed ice, his servant,
Podavivus, who waited upon his master's piety, and endeavored to imi
tate his affections, began to faint through the violence of the snow and
cold, till the king commanded him to follow him and set his feet in the
same footsteps which his feet should mark for him ; the servant did so,
and either fancied a cure or found one, for he followed his prince, helped
forward by shame and zeal for his imitation, and by the forming foot
steps for "him in the snow. In the same manner does the blessed Jesus ;
for since our way is troublesome, obscure, full of objections and danger,
apt to be mistaken and to affright our industry, he commands us to
mark his footsteps, to tread where his feet have stood, and not only in-

16 CHRIST IN LITERATURE.
vites us forward by the argument of his example, but he hath trodden
down much of the difficulty, and made the way easier and fit for our
feet. For he knows our infirmities, and himself hath felt their experience
in all things but in the neighborhoods of sin ; and therefore he hath pro
portioned a way and a path to our strengths and capacities, and, like
Jacob, hath marched softly and in evenness with the children and cattle,
to entertain us by the comfort of his company and the influence of a
perpetual guide.
Fourthly. But we must know that not everything which Christ did
is imitable by us, neither did he in the work of our redemption in all
things imitate his heavenly Father. For there are some things which
are issues of an absolute power, some are expresses of supreme dominion,
some are actions of a judge. And therefore Jesus prayed for his enemies
and wept over Jerusalem, when at the same instant his Eternal Father
laughed them to scorn ; for he knew that their day was coming, and him
self had decreed their ruin. But it became the holy Jesus to imitate his
Father's mercies, for himself was the great instrument of eternal com
passion, and was the instance of mercy ; and therefore in the operation
of his Father's design every action of his was univocal, and he showed
the power of his divinity in nothing but in miracles of mercy and illus
trations of faith, by creating arguments of credibility. In the same pro
portion we follow Jesus as himself followed his Father ; for what he
abated by the order of his intendment and design, we abate by the pro
portions of our nature ; for some excellent acts of his were demonstra
tions of his divinity, and an excellent grace poured forth upon h?m
without measure was their instrument ; to which proportions, if we
should extend our infirmities, we should crack our sinews and dissolve
the silver cords before we could entertain the instances and support the
burthen. Jesus fasted forty days and forty nights ; but the manner of
our fastings hath been in all ages limited to the term of an artificial day ;
and in the primitive observations and the Jewish rites men did eat their
meals as soon as stars shone in the firmament. We never read that
Jesus laughed, and but once that he rejoiced in spirit ; but the declen
sions of our natures cannot bear the weight of a perpetual grave deport
ment without the intervals of refreshment and free alacrity. Our ever
blessed Saviour suffered the devotion of Mary Magdalene to transport
her to an expensive expression of her religion, and twice to anoint his
feet with costly nard ; and yet if persons whose conditions were of no
greater luster or resplendency of fortune than was conspicuous in his
family and retinue, should suffer the same profession upon the dressing
and perfuming their bodies, possibly it might be truly said, It might

THE IMITATION OF CHRIST. 17
better be sold and distributed to the poor. This Jesus received as he was
the Christ and anointed of the Lord, and by this he suffered himself to
be designed to burial, and he received the oblation as eucharistical for
the ejection of seven devils ; for therefore she loved much.
The instances are not many. For, however Jesus had some extraor
dinary transvolations and acts of emigration beyond the lines of his even
and ordinary conversation, yet it was but seldom ; for his being exemp
lary was of so great consideration that he chose to have fewer instances
of wonder, that he might transmit the more of an imitable virtue. And
therefore we may establish this for a rule and limit of an imitation ;
because Christ our law-giver hath described all his Father's will in sanc
tions and signature of laws ; whatsoever he commanded, and whatsoever
he did of precise morality or in pursuance of the laws of nature, in that
we are to trace his footsteps, and in these his laws and practice differ
but as a map and a guide, a law and a judge, a rule and a precedent.
But in the special instances of action we are to abate the circumstances,
and to separate the obedience from the effect ; whatsoever was moral in
a ceremonial performance, that is highly imitable ; and the obedience of
sacrificing and the subordination to laws actually in being, even now
they are abrogated, teach us our duty in a differing subject upon the like
reason. Jesus's going up to Jerusalem to the feasts, and his observing of
the Sabbaths, teach us our duty in celebration of festivals constituted by
a competent and just authority. For that which gave excellency to the
observation of Mosaical rites was an evangelical duty ; and the piety of
obedience did not only consecrate the observations of Levi, but taught
us our duty in the constitutions of Christianity.
Fifthly. As the holy Jesus did some things which we are not to imi
tate, so we also are to do some things which we cannot learn from his
example. For there are .some of our duties which presuppose a state
of sin, and some suppose a violent temptation and promptness to it ; and
the duties of prevention and the instruments of restitution are proper to
us, but conveyed only by precept, and not by precedent. Such are all
the parts and actions of repentance, the duties of mortification and self-
denial. For whatsoever the holy Jesus did in matters of austerity, looked
directly upon the work of our redemption, and looked back only on us
by a reflex act, as Christ did on Peter when he looked him into repent
ance. Some states of life also there are which Jesus never led ; such are
those of temporal governors, kings, and judges, merchants, lawyers, and
the state of marriage ; in the course of which lives many cases do occur
which need a precedent and the vivacity of an excellent example, espe
cially since all the rules which they have have not prevented the subtilty

18 CHRIST IN LITERATURE.
of the many inventions which men have found out, nor made provisions
for all contingencies. Such persons, in all their special needs, are to
govern their actions by the rules of proportion, by analogy to the holiness ,
of the person of Jesus and the sanctity of his institutions ; considering
what might become a person professing the discipline of so holy a Master,
and what he would have done in a like case ; taking our heights by the
excellency of his innocency and charity. Only remember this, that in
such cases we must always judge on the strictest side of piety and
charity, if it be a matter concerning the interests of a second person ;
and that in all things we do those actions which are farthest removed
from scandal, and such as towards ourselves are severe, towards others
full of gentleness and sweetness. For so would the righteous and merci
ful Jesus have done ; these are the best analogies and proportions. And
in such cases, when the wells are dry, let us take water from a cistern,
and propound to ourselves some exemplar saint, the necessities of whose
life have determined his piety to the like occurrences.
But now from these particulars we shall best account to what the
duty of the imitation of Jesus does amount ; for it signifies that we
should walk as he walked, tread in his steps, with our hand upon the
Guide, and our eye upon his Kule ; that we should do glory to him as
he did to his Father ; and that whatsoever we do, we should be careful
that it do him honor, and no reproach to his Institution; and then
account these to be the integral part of our duty, which are imitations
of his actions or his spirit, of his rule or of his life ; there being no better
imitation of him, than in such actions as do him pleasure, however he
hath expressed or imitated the precedent.
He that gives alms to the poor, takes Jesus by the hand ; he that
patiently endures injuries and affronts, helps him to bear his cross ; he
that comforts his brother in affliction, gives an amiable kiss of peace to
Jesus ; he that bathes his own and his neighbor's sins in tears of penance
and compassion, washes his Master's feet. We lead Jesus into the re
cesses of our hearts by holy meditations ; and we enter into his heart
when we express him in our actions ; for so the apostle says, He that
is in Christ walks as he also walked. But thus the actions of our life
relate to him by way of worship and religion ; but the use is admirable
and effectual, when our actions refer to him as to our copy, and we
transcribe the original to the life. He that considers with what affec
tions and lancinations of spirit, with what effusions of love Jesus prayed,
what fervor and assiduity, what innocency of wish, what modesty of
posture, what subordination to his Father and conformity to the Divine
pleasure were in all his devotions, is taught and excited to holy and

THE IMITATION OF CHRIST. 19
religious prayer. The rare sweetness of his deportment in all tempta
tions and violences of his passion, his charity to his enemies, his sharp
reprehensions to the Scribes and Pharisees, his ingenuity to all men, are
living and effectual sermons to teach us patience and humility, and zeal
and candid simplicity and justice in all our actions  The life of
Jesus is not described to be like a picture in the chamber of pleasure,
only for beauty and entertainment of the eye ; but like the Egyptian
hieroglyphics, whose every feature is a precept, and images converse
with men by sense and signification of excellent discourses.
Let us therefore press after Jesus, as Elisha did after his master, with
an inseparable prosecution, even whithersoever he goes ; that, according
to the reasonableness and proportion expressed in St. Paul's advice, As
we have borne the image of the earthly, we may also bear the image of the
heavenly. For in vain are we called, Christians if we live not according to
the example and discipline of Christ the Father of the institution. When
St. Lawrence was in the midst of the torments of the gridiron, he made
this to be the master of his joy and eucharist, that he was admitted to the
gates through which Jesus had entered ; and therefore thrice happy are
they who walk in his courts all their days. And it is yet a nearer union
and vicinity to imprint his life in our souls and express it in our exterior
converse ; and this is done by him only who (as St. Prosper describes the
duty) despises all those gilded vanities which he despised, that fears hone
of those sadnesses which he suffered, that practices or also teaches those
doctrines which he taught, and hopes for the accomplishment of all his
promises. And this is truest religion, and most solemn adoration.

THE CHARACTER OF CHRIST.
By JEAN JACQUES ROUSSEAU.

I CONFESS to you that the majesty of the Scriptures strikes me
with admiration as the purity of the gospel has its influence on
my heart. Peruse the works of our philosophers, with all their pomp
of diction ; how mean, how contemptible, are they, compared with the
Scripture ! Is it possible that a book at once so simple and sublime
should be merely the work of man ? Is it possible that the sacred
personage whose history it contains should be himself a mere man ?
Do we find that he assumed the tone of an enthusiast or ambitious
sectary ? What sweetness, what purity, in his manners ! What an
affecting gracefulness in his delivery ! What sublimity in his maxims !
What profound wisdom in his discourses ! What presence of mind
in his replies ! How great the command over his passions ! Where
is the man, where the philosopher, who could so live and so die, with
out weakness and without ostentation ? When Plato described his
imaginary good man with all the shame of guilt, yet meriting the
highest rewards of virtue, he describes exactly the character of Jesus
Christ; the resemblance is so striking that all the Christian fathers
perceived it.
What prepossession, what blindness, must it be to compare the son
of Sophroniscus to the son of Mary ! What an infinite disproportion
is there between them! Socrates, dying without pain or ignominy,
easily supported his character to the last; and if his death, however
easy, had not crowned his life, it might have been doubted whether
Socrates, with all his wisdom, was anything more than a vain sophist.
He invented, it is said, the theory of morals. Others, however, had
before put them in practice ; he had only to say, therefore, what they
had done, and reduce their examples to precept. But where could
Jesus learn, among his competitors, that pure and sublime morality of
which he only has given us both precept and example ? The death of

22 THE CHARACTER OF CHRIST.
Socrates, peaceably philosophizing with his friends, appears the most
agreeable that could be wished for ; that of Jesus, expiring in the midst
of agonizing pain, abused, insulted, and accused by a whole nation, is
the most horrible that could be feared. Socrates, in receiving the cup
of poison, blessed the weeping executioner who administered it ; but
Jesus, in the midst of excruciating tortures, prayed for his merciless
tormentors. Yes ! if the life and ' death of Socrates were those of a
sage, the life and death of Jesus were those of a God. Shall we sup
pose the evangelic history a mere fiction ? Indeed, my friend, it bears
not the marks of fiction ; on the contrary, the history of Socrates, which
nobody presumes to doubt, is not so well attested as that of Jesus
Christ. Such a supposition, in fact, only shifts the difficulty, without
obviating it. It is more inconceivable that a number of persons should
agree to write such a history, than that one only should furnish the
subject of it. The Jewish authors were incapable of the diction, and
strangers to the morality contained in the gospel, the marks of whose
truth are so striking and inimitable that the inventor would be a more
astonishing character than the hero.

CHRIST IN LITERATURE.

INTRODUCTION

THE ETERNAL WORD.
St. John the Evangelist speaks ma
jestically, with very simple words ;
as when he says, " In the beginning
was the Word." See with what sim
ple words he describes God the Crea
tor, and all the creatures ; as with a
flash of lightning. If a philosopher
and a man of learning had undertaken
to write of such things, how would he
have gone round about with wondrous,
swelling, high-sounding words, magnifi
cent but obscure, de ente et essentia,
of self-existence, and divine heavenly
powers, so that one could have under
stood nothing. Never were simpler
words ; yet under such simplicity he
says all. Luther.
The Divine Person who has accom
plished the salvation of mankind is
called the Word, and the Word of God
(Bev. xix. 13) ; not only because God
at first created, and still governs all
things, by him, but because, as men
discover their sentiments and designs
to one another by the intervention of
words, speech, or discourse, so God, by
his Son, discovers his gracious designs
in the fullest and clearest manner to
men. Igdalia.
The Unspeakable, that men use God to call,
Utters and shows itself in the One Word to
all. Angelus Silesius.

To own a God who does not speak to men
Is first to own, and then disown again ;
Of all idolatry the total sum
Is having gods that are both deaf and dumb.
_ .. . . . ... _ , John Bybom.
In the beginning; with God.
0, thou art very meek
To overshade thy creatures thus !
Thy grandeur is the shade we seek ;
To be eternal is thy use to us :
Ah, blessed God ! what joy it is to me
To lose all thought of self in thine eternity !
AU things -were made by him.
When we know how to read nature
aright, we are on the track of ideas
which formed the plan of creation.
In no other way are we brought so
near to the Creator, as an intelligent
being, as by these studies. Agassiz.
This universe .... what is it1?
God's creation, the religious people
answer; it is the Almighty God's.
Atheistic science babbles poorly of it,
with scientific nomenclatures, experi
ments, and what not, as if it were a
poor dead thing, to be bottled up in
Leyden jars and sold over counters ;
but the natural sense of man, in all
times, if he will honestly apply his
sense, proclaims it to be a living thing,
— ah ! an unspeakable, godlike thing,
towards which the best attitude for us,
after never so much science, is awe,
devout prostration, and humility of
soul ; worship, if not in words, then
in silence. Thomas Caeltle.

The beginning of the Gospel of Jesus Christ the Son of God.
In the beginning was the Word, and the Word was with God, and the "Word was God.
The same was in the beginning with God. All things were made by him ; and without him
was not anything made that was made. In him was life ; and the life was the light of
men. And the light shineth in darkness ; and the darkness comprehended it not.

24

CHRIST IN LITERATURE.

Our minds partake of the nature
of the Divine mind, but there is a vast
difference in the range of power. We
only conceive of that which he made.
Agassiz.
THE TRUE LIGHT OF THE WORLD.
There is something very sublime,
though very fanciful, in Plato's descrip
tion of the Supreme Being, that " truth
is his body, and light his shadow." Addison.
It was his arising in the world that
made the day break and the shadows
fly away. The types and shadows of
the Law were then abolished. It was
his light that dispelled the mists of
ignorance and idolatry ; and he alone
delivers the soul from the night of sin,
and the misery produced by it. All
the stars, and the moon with them,
cannot make it day in the world ; this
is the Sun's prerogative : nor can na
ture's highest light, the most refined
science and morality, make it day in
the soul; for this is Christ's.
Archbishop Leighton.
He was not that tight.
John was only a derived light, —
not a light lighting, but a light lighted.
Dean Alford.
That was the true Light.
That person to whom John bare
witness " was the true Light," etc., was
the real author and fountain of all true
wisdom, the original discoverer of all
the Divine knowledge which men in
former ages ever had, or shall have in
those which are to come.
Dr. Samuel Clark.

Lighteth every man.
The light of the Law shone only on
the Jews ; but this Light spread itself
wider, even over all the world.
Dr. Lightfoot.
He was in the world.
The three members of this sentence
form a climax : He was in the world,
(and therefore the world should have
known him,) and the world was
made by him, (much more then should
it have known him,) and the world
knew him not. Alford.
He came unto his own.
All the nations of the world were
his own by creation and absolute do
minion ; but the Jews were peculiarly
his,, as being selected by God from
amidst all other nations, to be the de
positaries of his sacred oracles, and the
preservers of his true worship ; and
from the eternal Son of God con
descending ^his humanity from their
stock. Dr. South.
Born not of flesh, etc.
A Christian mother ctoes not give
birth to a Christian child ; it is not
natural birth, but a second, spiritual
birth wliich makes a Christian. Tertullian.
the word made flesh.
Logicians may reason about abstrac
tions, but the great mass of mankind
can never feel an interest in them.
They must have images. God, the
uncreated, the incomprehensible, the
invisible, attracted few worshipers; a
philosopher might adore so noble a
conception, but the crowd turned away
in disgust from words which presented
no image to their minds. It was be--

There was a man sent from God, whose name was John. The same came for a wit
ness, to bear witness of the Light, that all men through him might believe. He was,
not that Light, but was sent to bear witness of that Light. That was the true Light,
which lighteth every man that cometh into the world. He was in the world, and the
world was made by him, and the world knew him not. He came unto his own, and his
own received him not. But as many as received him, to them gave he power to be
come the sons of God, even to them that believe on his name : which were born, not
of blood, nor of the will of the flesh, nor of the will of man, but of God.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory
as of the only begotten of the Father,) full of grace and truth. John bare witness of

INTRODUCTION.

25

fore Deity, embodied in a human form,
walking among men, partaking of their
infirmities, leaning on their bosoms,
weeping over their graves, slumbering
in the manger, bleeding on the cross,
that the prejudices of the synagogue,
and the doubts of the academy, and
the pride of the portico, and the fasces
of the lictors, and the swords of thirty
legions were humbled in the dust.
Macaulay.
If Christ be not divine, every im
pulse of the Christian world falls to a
lower octave, and fight and love and
hope alike decline. David Swing.
The distinctive doctrine of Chris
tianity is the doctrine of a Divine
humanity. Whatever else Christian
ity derived from other religions, this,
at least, was underived. Whatever
else was interwoven into the Christian
web from the threads spun by Jewish
sage or heathen philosopher, this was
not. It was itself the warp on which
the whole Christian woof was woven.
Both Eastern and Western religions
had seen this truth of God and man
in one, floating, a nebulous dream,
before them, and had tried to resolve
it into the guiding-star of their thought,
but their efforts closed in failure. The
Oriental, beginning with God conde
scending to man, ended, at the very
moment when he seemed nearest to
the true conception, in a deification
of the universe, in which God and
man were both lost. The Western,
beginning with man aspiring to God,
found its grave in the Alexandrian
Platonism, which, rejecting the deified
world of the Greeks, ended in the con
ception of one divine substance, before
which everything finite was- only phe
nomenal, not actual. The Greek ended
where the Hindoo began. The circle
of failure was complete. But the proc
lamation of the true idea explained
the failure, and realized the dream.

Christ came, and the fountain idea of
a true union of the divine and human
broke upward through the mountain-
top of the world, and streamed on
all sides down through the radiating
valleys of the nations, drawing into
itself all the local religious streams,
and developing from itself new rivers
of spiritual ideas. Stopford Brooke.
The incarnation of God is a neces
sity of human" nature. If we really
and truly have a Father, we must be
able to clasp his feet in our penitence,
and to lean on his breast in our weary
sorrowfulness. If he be God, we must
see exhibitions of what we believe to
be divine. If he be glorious, we must
see his glory. It must shine in some
thing or in some person whom we can
apprehend, or else we can never have
knowledge of the glory of God. Where
does that glory shine ? Paul says that
" the light of the knowledge of the
glory of God is in the face of Jesus
Christ." Dr. C. F. Deems.
To Christ, the incarnate God, our
relations are wholly personal. He is
not a notional abstraction, nor an idea
of the mind, enthroned in a logical
vacuum. We are bound to him by
all our deepest, strongest, most per
sonal feelings, by our personal con
sciousness of sin, by our personal need
of redemption, by gratitude for per
sonal forgiveness, by love, on account
of love, shown directly, personally, to
ourselves. Julius Hare.
To as many as received him.
Why hath God appointed the eye
to see, and not the ear1? Why the
hand to take our food, rather than the
foot 1 It is easily answered : because
these members have a particular fit
ness for these functions,, and not the
other. Thus faith hath a fitness for
the work of justification peculiar to
itself. We are justified, not by giving
anything to God, — what we do, —

him and cried, saying, "This was he of whom I spake, He that cometh after me is
prererred before me ; for he was before me. And of his fullness have all we received, and

26

CHRIST IN LITERATURE.

but by receiving from God, what Christ
hath done for us. Now faith is the
only receiving grace, and therefore
only fit for this office. Gurnall.
Full of grace and truth.
Give human nature reverence for the sake
Of One who bore it, making it divine,
With the ineffable tenderness of God.
John Grebnleaf Whittier.
(Christ the first gentleman.)
The first stock-father of gentleness —
What man desireth gentle for to be
Must follow his trace, and all his wittes dress
Virtue to love and vices for to flee ;
For unto virtue longeth dignity,
And not the reverse falsely dare 1 deem,
All wear he mitre, crown, or diadem.
The first stock was full of righteousness ;
True of his word, sober, piteous, and free ;
Clean of his ghost, and loved busi-ness

Against the vice of sloth in honesty ;
And but his heir love virtue as did he,
He is not gentle, though he rich seem,
All wear he mitre, crown, or diadem.
Geoffrey Chaucer.
No man hath seen God at any time.
Men of science tell us on every side
that science teaches them nothing of
God. That is the very thing we are
told in the words of the Scripture,
" Thou canst not by searching find out
God." Mysteries are brought before
us which no effort on our part enables
us to resolve. So far from inducing
doubt they should encourage our
faith. As we are in the presence of
infinite space and infinite time, so also
are we in the presence of infinite
wisdom and power. Richard A. Proctor.

grace for grace. For the law was given by Moses, but grace and truth came by Jesus
Christ. No man hath seen God at any time ; the only-begotten Son, which is in the
bosom of the Father, he hath declared him."

A DREAM OF ATHEISM.

BY JEAN PAUL FREDERIC RICHTER.
[The Editor has thought that the readings upon the opening passage of the Gospel of John, which forms
this Introduction, would not he complete without the celebrated "First Flower-Piece " of Jean Paul. For
it is as necessary to 'oppose to scientific and materialistic atheism, as it was in Richter's time to oppose to
speculative atheism, the deepest instincts of the soul, which evermore cry out against the unbelief that
would consign man to an orphanage more desolate than the heart can bear. In the following essay the
writer has reversed the sublime exordium of John's Gospel, and shown us Christ, not as the Eternal Word
revealing God, but the chief of finite beings revealing the non-existence of God. Kichter's foot-note is
sufficiently eloquent : " If ever my heart were so unhappy and withered that all the feelings which assert
the existence of God should be destroyed, I would terrify myself by this my essay, and it would heal me,
and give me my feelings back again." The original is called : " Speech of Christ after Death from the
Universe, that there is no God." As more suitable to our purpose we have changed the titte.]

The object of this composition must
serve as the excuse of its boldness.
Man denies the existence of God with
as little feeling as most of us grant it.
Even in our true systems we only collect
words, counters, and medals, as the ava
ricious accumulate cabinets of coin ; and
it is not until long after that we exchange
the words for sentiments, our coins for
enjoyments. A man may believe in the
immortality of the soul for twenty years,
but only in the twenty-first, in some great

moment, is he astonished at the rich sub
stance of this belief, at the warmth of this
naphtha-spring. Even so was I horror-struck at the
poisonous vapor which meets the heart of
one who enters for the first time into the
atheistic seminary, as though it would suf
focate it. It would cause me less pain to
deny immortality than the existence of
the Deity. In the former case, I lose
nothing but a world concealed by a fog ; ¦
in the latter case, I lose the present

INTRODUCTION.

27

world, namely, its Sun. The whole spirit
ual universe is split and shattered by the
hand of Atheism into countless quick
silver points of mdividual existence, which
twinkle, melt into one another, and wan
der about, meet and part, without unity
and consistency. No one is so much
alone in the universe as a denier of God.
With an orphaned heart, which has lost
the greatest of fathers, he stands mourning
by the immeasurable corpse of nature, no
longer moved or sustained by the Spirit
of the universe, but growing in its grave ;
he mourns, until he himself crumbles
away from the dead body.
The whole world lies before him like
the great Egyptian sphinx of stone which
is hall' "buried in the sand, and the uni
verse is the cold iron mask of the shape
less eternity.
Another aim of my composition is, to
frighten some of the reading or deep-read
professors ; for verily these people, since
they have become day-laborers, after the
manner of condemned criminals, in the
water- works and mining operations of the
critical philosophy, weigh the existence
of God as apathetically and as cold-heart-
edly as though it were a question of the
existence of the Kraken or the uni
corn. To others, who are not so far advanced
as these deep-read professors, I may ob
serve, that it is no inconsistency to unite
a belief in immortality with a belief in
Atheism ; for the same necessity which,
in this life, threw the bright dew-drop of
my individual existence into a flower-
cup, and beneath a sun, can repeat it in a
second life ; indeed, it is easier to embody
me a second time than the first time.
Once on a summer evening I lay upon
a mountain in the sunshine and fell
asleep ; and I dreamt that I awoke in the
churchyard, having been roused by the
rattling wheels of the tower clock, which
struck eleven. I looked for the sun in

the void night heaven ; for I thought
that it was eclipsed by the moon. All
the graves were unclosed, and the iron
doors of the charnel-house were opened
and shut by invisible hands. Shadows
cast by no one flitted along the walls,
and other shadows stalked erect in the
free air. No one slept any longer in the
open coffins but the children. A gray
sultry fog hung suspended in heavy folds
in the heavens, and a gigantic shadow
drew it in bke a net, ever nearer and
closer and hotter. Above me I heard
the distant fall, of avalanches ; beneath
me, the first step of an immeasurable
earthquake. The church was heaved
up and down by two incessant discords,
which struggled with one another, and in
vain sought to unite in harmony. Some
times a gray glimmer flared up on the
windows, and, molten by the glimmer, the
iroii and lead ran down in streams. The
net of fog and the reeling earth drove me
into the temple, at the door of which
brooded two basilisks with twinkling
eyes in two poisonous nests. I passed
through unknown shadows, on whom were
impressed all the centuries of years. The
shadows stood congregated round the al
tar ; and in all the breasts throbbed and
trembled in the place of a heart. One
corpse alone, which had just been buried
in the church, lay still upon its pillow,
and its breast heaved not, while upon its
smiling countenance lay a happy dream;
but on the entrance of one of the living
he awoke, and smiled no more. He
opened his closed eyelids with a painful
effort, but within there was no eye, and
in the sleeping bosom, instead of a heart,
there was a wound. He lifted up his
hands, and folded them in prayer ; but
the arms lengthened out and detached
themselves from the body, and the folded
hands fell down apart. Aloft, on the
church dome, stood the dial-plate of Eter
nity ; but there was no figure visible
upon it, and it was its own index ; only

28

CHRIST IN LITERATURE.

a black finger pointed to it and the dead
wished to read the time upon it.
A lofty, noble form, having the expres
sion of a never-ending sorrow, now sank
down from above upon the altar, and all
the dead exclaimed, " Christ 1 Is there
no God 1 " And he answered, " There is
none ! " The whole shadow of each dead
one, and not the breast alone, now trem
bled, and one after another was severed
by the trembling.
Christ continued : " I traversed the
worlds. I ascended into the suns, and
flew with the milky-ways through the
wildernesses of the heavens ; but there is
no God ! I descended as far as Being
throws its shadow, and gazed down into
the abyss, and cried aloud, ' Father, where
art thou?' but I heard nothing but the
eternal storm which no one rules ; and
the beaming rainbow in the west hung,
without a creating sun, above the abyss,
and fell down in drops ; and when I
looked up to the immeasurable world for
the Divine iEye, it glared upon me from
an empty, bottomless socket, and Eter
nity lay brooding upon chaos, and gnawed
it, and ruminated it. Cry on, ye dis
cords ! Cleave the shadows with your
cries ; for he is not ! "
The shadows grew pale and melted, as
the white vapor formed by the frost
melts and becomes a warm breath, and
all was void. Then there arose and came
into the temple — a terrible sight for
the heart — the dead children who had
awakened in the churchyard, and they
cast themselves before the lofty form upon
the altar, and said, " Jesus ! have we no
Father 1 " And he answered, with stream
ing eyes, "We are all orphans, — I and
you ; we are without a Father.''
Thereupon the discords shrieked more
harshly ; the trembling walls of the tem
ple split asunder, and the temple and the
children sunk down, and the earth and
the sun followed, and the whole immeas
urable universe fell rushing past us ; and

aloft upon the summit of Infinite Nature
stood Christ, and gazed down into the uni
verse, checkered with thousands of suns, as
into a mine dug out of the Eternal Night,
wherein the suns are the miners' lamps,
and the milky- ways, the veins of silver.
And when Christ beheld the grinding
concourse of worlds, the torch-dances of
the heavenly ignes fatui, and the coral
banks of beating hearts ; and when he
beheld how one sphere after another
poured out its gleaming souls into the sea
of death, as a drop of water strews gleam
ing lights upon the waves, subhme, as the
loftiest finite being, he lifted up his eyes
to the Nothingness, and to the empty Im
mensity, and said : " Frozen, dumb Noth
ingness ! cold, eternal Necessity ! insane
Chance ! know ye what is beneath yon ?
When will ye destroy the building and
me ? Chance ! knowest thou thyself
when with hurricanes thou wilt march
through the snow-storm of stars and ex
tinguish one sun after the other, and
when the sparkling dew of the constella
tions shall cease to glisten as thou pass-
est by ? How lonely is every one in the
wide charnel of the universe ! I alone
am in company with myself. O Father I
O Father ! where is thine infinite bosom,
that I may be at rest 1 Alas ! if every
being is its own father and creator, why
cannot it also be its own destroying an
gel? .... Is that a man near me? Thou
poor one ! thy little life is a sigh of Na
ture, or only its echo. A concave mirror
throws its beams upon the dust-clouds
composed of the ashes of the dead upon
your earth, and thus ye exist, cloudy, tot
tering images ! Look down into the
abyss over which clouds of ashes are
floating by. Fogs full of worlds arise out
of the sea of death. The future is a rising '
vapor, the present a falling one. Knowest
thou thy earth?" Here Christ looked
down, and his eyes filled with tears, and
he said, " Alas ! I too was once like you ;
then I was happy, for I had still my In-

INTRODUCTION.

29

finite Father, and still gazed joyfully from
the mountains into the infinite expanse
of heaven ; and I pressed my wounded
heart on his soothing image, and said,
even in the bitterness of death, ' Father,
take thy Son out of his bleeding shell, and
fift him up to thy heart.' Ah, ye too, too
happy dwellers of earth, ye still believe
in him. Perhaps at this moment your
sun is setting, and ye fall amid blossoms,
radiance, and tears, upon your knees, and
lift up your blessed hands, and call out
to the open heaven, amid a thousand
tears of joy, ' Thou knowest me too, thou
Infinite One, and all my wounds, and
thou wilt welcome me after death, and
wilt close them all.' Ye wretched ones !
after death they will not be closed 
When the man of sorrows stretches his
sore wounded back upon the earth to
slumber towards a lovelier morning, full
of truth, full of virtue and of joy, behold,
he awakes in the tempestuous chaos, in
the everlasting midnight, and no morning
cometh, and no healing hand, and no In
finite Father ! Mortal, who art near me ;
if thou still livest, worship him, or thou
hast lost him forever ! "
As I fell down and gazed into the

gleaming fabric of worlds, I beheld the
raised rings of the giant serpent of Eter
nity, which had couched itself round the
universe of worlds, and the rings fell, and
she unfolded the universe doubly. Then
she wound herself in a thousand folds
round Nature, and crushed the worlds
together, aud, grinding them, she squeezed
the infinite temple into one churchyard
church, — and all became narrow, dark,
and fearful, and a bell-hammer stretched
out to infinity was about to strike the
last hour of Time and spbt the universe
asunder — when I awoke.
My soul, wept for joy that it could
again worship God ; and the joy, and the
tears, and the belief in him were the
prayer. And when I arose, the sun
gleamed deeply behind the full purple
ears of corn, and peacefully through the
reflection of its evening blushes on the
little moon which was rising in the east
without an aurora. And between the
heaven and the earth a glad fleeting world
stretched out its short wings, and lived,
like myself, in the presence of the Infinite
Father, and from all nature around me
flowed sweet, peaceful tones, as from
evening bells.

CHAPTER I.

THE ANNUNCIATION. — BIETH OF JOHN.

THE ANNUNCIATION TO ZACHARIAS.
Let a person of true taste peruse, in
a critical view, the first two chapters
of St. Luke. He will there find a se
ries of the most surprising incidents,
related, with the greatest simplicity,
yet with the utmost majesty ; all which,
extremely affecting in themselves, are
heightened and illuminated by a ju
dicious intermixture of the sublimest
pieces of poetry. I know not how to
characterize them moTe properly than
by Solomon's elegant comparison :
" They are as gold rings set with the
beryl, or as bright ivory overlaid with
sapphires." Hervey.
Walking in all the commandments.
God's commandments hang together ;
they are knit and woven together, like
a fine web, wherein you cannot loosen
a single stitch without danger of un
raveling the whole. If a man lives in
the breach of any one of God's com
mandments, if he allows himself to
indulge in any one sin, none can tell
where he will stop. There is no let

ting any one devil into our souls with
out the risk of his going and fetching
"seven other devils, wickeder than
himself" ; and the purer the house
may hitherto have been, the more
eager will they be to come and lodge
in it. Augustus W. Hare.
Thy prayer is heard.
Thy prayer for the delivery of thy
people, for the coming of the Messiah,
and the consolation of Israel and the
remission of their sins, is now so gra
ciously heard that from thy very loins
shall come the forerunner " to prepare
his way." Dr. Whitby.
His name John.
This name signifies in Hebrew " the
grace or mercy of God," and is used to
express joy and rejoicing. The words
which follow in the next verse have
manifestly a reference to the peculiar
import of this name. Grotius.
He prayed not for children, says S.
Augustine, for he despaired of issue ;
he prayed for the public good ; and

There was in the days of Herod, the king of Judsea, a certain priest named Zacharias, of
the course of Abia : and his wife was of the daughters of Aaron, and her name was Elisa
beth. And they were both righteous before God, walking in all the commandments and
ordinances of the Lord blameless. And they had no child, because that Elisabeth was
barren ; and they both were now well stricken in years.
And it came to pass, that while he executed the priest's office before God in the order
of his course, according to the custom of the priest's office, his lot was to burn incense
when he went into the temple of the Lord. And the whole multitude of the people were
praying without at the time of incense. And there appeared unto him an angel of the
Lord, standing on the right side of the altar of incense. And when Zacharias saw him, he
was troubled, and fear fell upon him. But the angel said unto him, ."Fear not, Zacha
rias : for thy prayer is heard ; and thy wife Elisabeth shall bear thee a son, and thou shalt
call his name John. And thou shalt have joy and gladness, and many shall rejoice at his

32

CHRIST IN LITERATURE.

God gave him joy in particular : he
prayed for the whole congregation, as
it was fit for the father of a flock ;
and God made him the father of a
son  Call piously for one bless
ing, and' though you ask but for a
drop, much abundance of waters of
comfort will gush out when the spout
is opened. Bishop Hacket.
The spirit and power of Klias.
Carry God, whilst thou livest, in
the chariot of thy zealous soul ; and
thou shalt not want his " chariot, and
horses of fire,'' to attend thee when
thou diest. Gauden.
These are the last words of the Old
Testament, there uttered by a prophet,
here expounded by an angel ; there
concluding the law, and here begin
ning the gospel. " Behold," saith Mal-
achi, " I, will send you Elijah, the
prophet " ; and " he," saith the angel,
" shall go before Him in the spirit and
power of Elias." And He shall turn
the hearts of the fathers unto the chil
dren, saith the one ; and " to turn the
hearts of the fathers to the children,"
saith the other. Thus sweetly and
nearly do the two Testaments join to
gether, and thus divinely do they kiss
each other ; like the two Cherubims in
the Temple oracle, as with their out
ward wings they touch the two sides
of the House, from " In the beginning "
to " Come, Lord Jesus," so with their
inner they touch each other, the end
of the law with the beginning of the
gospel. De. Lightfoot.

Turn the hearts of the fathers, etc.
Let us beware of that proud phi
losophy which affects to inculcate phi
lanthropy, while it denounces every
home-born feeling by which it is pro
duced and nurtured. The paternal
and filial duties discipline the heart,
and prepare it for the love of all man
kind. The intensity of private attach
ments encourages, not prevents, uni
versal benevolence. The nearer we
approach the sun, the more intense his
heat; yet what corner of the system
does he not cheer and vivify 1
S. T. Coleridge.
I am Gabriel.
According to the proverb of the
Jews, " Michael flies but with one
wing, and Gabriel with two." God
is quick in sending angels of peace,
and they fly apace ; but the messengers
of wrath come slowly : God is more
hasty to glorify his servants than to
condemn the wicked. Jeremy Taylor.
Dnmh. To show that the forerunner of
Christ being now to be born, and by
consequence Christ himself soon to
follow, the Levitical Priesthood was
now to cease. Bishop Beveridge.
This loss of speech was a kind of
medicine to Zacharias, lest he should
have swollen with pride, because of
the predicted greatness of his son.
Bengel.
In the hearing of mysteries, keep thy
tongue quiet, live words cost Zacha
rias forty weeks' silence. In such

birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor
strong drink ; and he shall be filled with the Holy Ghost, even from his mother's womb.
And many of the children of Israel shall he turn to the Lord their God. And he shall go
before him in the spirit and power of Elias, to turn the hearts of the fathers to the chil
dren, and the disobedient to the wisdom of the just ; to make ready a people prepared for
the Lord."
And Zacharias said unto the angel, " Whereby shall I know this ? for I am an old man,
and my wife well stricken in years." And the angel answering said unto him, "lam Ga
briel, that stand in the presence of God, and am sent to speak unto thee, and to shew
thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until
the day that these things shall be performed, because thou believest not my words, which
shall be fulfilled in their season."

ANNUNCIATION AND BIRTH OF JOHN.

33'

heights convert thy questions into
wonders ; and let this suffice thee, —
the reason of the deed is the power of
the doer. Francis Quarles.
When Zacharias the Priest, the fa
ther of John Baptist, the forerunner of
Christ, executed his office before God in
the order of his course, and the whole
multitude of the people waited for him,
to receive his Benediction, he could not
speak to them, for he was dumb ; show
ing the power of the Benediction was
now passing to another and far greater
Priest, even to Jesus, whose doctrine
in the Mount begins with " Blessed,"
and who, when he left his disciples,
" lift up his hands and blessed them."
Bishop Pearson.
the annunciation to mart.
Blessed art thou.
Blessed is he who is sent ; blessed
is He who sends ; blessed is she who
is sent to ; and all, that man may be
blessed, for whose sake the mission is.
St. Bernard.
On the warrant of those Scriptures
we regard her as the most blessed of
women, not simply because the Son
of God was born of her, but because
of the pre-eminent virtues with which
she was endued, her lowliness, and puri
ty, her perfect faith, and her entire sub
mission to the will of God. But the
Scriptures contain not the slightest in
timation that she is to be regarded as an

object of worship, more than any other
of the saints and servants of the Lord ;
nor is it possible to find in the writings
of the Christian fathers for many centu
ries a trace of evidence that she was so
regarded. Nothing, in fact, is more
remarkable than the science of Scrip
ture concerning her ; as if God in his
wisdom had resolved that we should
know nothing about her more than
what was necessary to teach us the
mystery of the Incarnation. Dean Lowe.
To hear herself commended, because
" full of grace," because " the Lord was
with her," and she "blessed above wo
man," was more than one, so rich in
humility, could bear without a blush
of emotion. Her discomposure was
wholly the effect of a virtuous and be
coming bashfulness  And when
she hears afterwards wondrous things
of herself, and such as were never said
to any other mortal, she ascribes all to
Divine grace. Cardinal Bonaventura.
The good old father Bernard noteth
how the Blessed Virgin was troubled
at the words of the Angel : " Wilt
thou," saith he, "be safe from the
Devil? Be afraid, then, even of the
angels of heaven, and consider what
manner of speech they use towards
thee ; for thou hast heard that the
Devil can transform himself into the
shape and show of an angel of light.

And the people waited for Zacharias, and marveled that he tarried so long in the tem
ple. And when he came out, he could not speak unto them : and they perceived that he
had seen a vision in the temple ; for he beckoned unto them, and remained speechless.
And it came to pass, that,, as soon as the days of his ministration were accomplished, he
departed to his own house.
And after those days his wife Elisabeth conceived, and hid herself five months, saying,
" Thus hath the Lord dealt with me in the days wherein he looked on me, to take away
my reproach among men.''
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee,
named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of
David ; and the virgin's name was Mary. And the angel came in unto her, and said,
" Hail, thou that art highly favored, the Lord is with thee : blessed art thou among
women." And when she saw him, she was troubled at his saying, and cast in her mind
what manner of salutation this should be. And the angel said unto her, " Fear not, Mary :
3

34

CHRIST IN LITERATURE.

Learn, therefore, of this Blessed Virgin
to suspect even the angels and their
good salutations, rather than to be se
cure, and so overtaken by trusting and
tattling with every one."
Bishop Babington.
Therefore also that holy thing .... shall be
called the Son of God.
The glorious truth which is covered
under this veil of words is not, it must
be acknowledged, clearly understood by
us. Men have been styled the sons of
God, as being the work of his hands,
and being formed in his image. Spirits,
superior to man, have also been called
the sons of God, and even his first-born,
for the same reasons, and because they
were in being before us. But Jesus is
the Son of God in a sense very different
from all these ; derived from the Su
preme Father in a superior and more
immediate manner, and not only among
many brethren the first-born, but, among
them all, the only-begotten. Dr. Ogden.
Of his kingdom there shall he no end.
Ceesar is not Caesar still, nor Alex
ander Alexander still; but Jesus is
Jesus still, and shall be forever.
Dr. Donne.

Nothing remains for me but to adopt
the language of Mary, " Be it unto me
according to thy word." Fenelon.
0 holy and ever-blessed Spirit, who
didst overshadow the holy Virgin mother
of our Lord, and cause her to conceive
by a miraculous and mysterious man
ner, be pleased to overshadow my soul
and enlighten my spirit, that I may
conceive the Holy Jesus in my heart,
and may bear him in my mind, and
may grow up to " the fullness of the
stature of Christ, to be a perfect man
in Christ Jesus." Amen. Jeremy Taylor.
MART'S VISIT TO E1ISABETH.
It is not easy to imagine what a col
lision of joys was at this blessed meet
ing. Never, but in heaven, was there
more joy and ecstasy. Jeremy Taylor.
"You, Elisabeth, do honor to the
mother of the Lord; I magnify the
Lord himself." Thus Mary proved that
she retained nothing for her own glory,
but that she surrendered all in humility
and in gratitude to God. Ambrose.

for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, and
bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called
the Son of the Highest ; and the Lord God shall give unto him the throne of his father
David. And1 he shall reign over the house of Jacob for ever ; and of his kingdom there
shall be no end."
Then said Mary unto the angel, " How shall this be, seeing I know not a man ? "
And the angel answered and said unto her, "The Holy Ghost shall come upon thee,
and the power of the Highest shall overshadow thee : therefore also that holy thing which
shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth,
she hath also conceived a son in her old age ; and this is the sixth month with her, who
was called barren. For with God nothing shall be impossible."
And Mary said, " Behold the handmaid of the Lord ; be it unto me according to thy
word." And the angel departed from her.
And Mary arose in those days, and went into the hill country with haste, into a city of
Juda ; and entered into the house of Zacharias, and saluted Elisabeth. And it came to
pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb ;
and Elisabeth was filled with the Holy Ghost : and she spake out with a loud voice and
said, —
" Blessed art thou among women, and blessed is the fruit of thy womb. And whence
is this to me, that the mother of my Lord should come to me ? for, lo, as soon as the voice
of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed

ANNUNCIATION AND BIRTH OF JOHN.

35

This most excellent hymn is dictated
by a spirit ravished with the most
sprightly devotion imaginable ; devo
tion full of ardent love and thankful
ness, hearty joy tempered with sub
missive reverence. Dr. Isaac Barrow.
Them that fear Him.
Fear is the first swaddling-band of
new-born wisdom. Gregory Nazianzen.
Put down the mighty, etc.
The man whom he chooses to make
truly godly, he causes first to feel him
self almost a despairing sinner ; whom
he chooses to make wise, he makes first
a fool; whom he chooses to make strong,
he first renders weak ; he delivers to
death the man whom he means to quick
en; he depresses to hell whomsoever
he intends to exalt to heaven 
This is that Wonderful' King who is
nearest to those from whom he seems
most remote. Luther.
The Divine eye looks upon high
and low differently from that of man.
They who seem to stand upon Olym
pus, and high mounted to our eyes,
may be but in the valleys and low

ground unto his ; for he 'looks upon
those as highest who nearest approach
his Divinity, and upon those as lowest
who are farthest from it.
Sir Thomas Browne.
It was pride that changed angels into
devils ; it is humility which makes men
as angels. Augustine.
If you would build high and firm,
dig low in humility, in meekness, and
in forgiveness, for a foundation; and
your roof shall reach the heavens.
P. Skelton.
THE BIRTH OE JOHN.
How great is the plenteousness of
the Divine gift, if we bring a faith
ready to receive it ! Behold, on be
lieving, he regains that faculty of
speech which on his distrusting he had
lost ; and to it the spirit of prophecy
is added. Bede.
And he spake and praised God.
The noblest spirits are those which
turn to heaven, not in the hour of sor
row, but in that of joy ; like the lark,
they wait for the clouds to disperse,
that they may soar up into their native
element. Jean Paul Richter.

is she that believed : for there shall be a performance of those things which were told her
from the Lord."
And Mary said, " My soul doth magnify the Lord, and my spirit hath rejoiced in God
my Saviour. For he hath regarded the low estate of his handmaiden : for, behold, from
henceforth all generations shall call me blessed. For he that is mighty hath done to me
great things ; and holy is his name. And his mercy is on them that fear him from gen
eration to generation. ' He hath showed strength with his arm ; he hath scattered the
proud in the imagination of their hearts.' He hath put down the mighty from their seats,
and exalted them of low degree. He hath filled the hungry with good things ; and the
rich he hath sent empty away. He hath holpen his servant Israel, in remembrance of his
mercy ; as he spake to our fathers, to Abraham, and to his 'seed for ever. ''
And Mary abode with her about three months, and returned to her own house.
Now Elisabeth's full time came that she should be delivered ; and she brought forth a
son. And her neighbors and her cousins heard how the Lord had showed great mercy
upon her ; and they rejoiced with her. And it came to pass, that on the eighth day they
came to circumcise the child : and they called him Zacharias, after the name of his father.
And his mother answered and said, " Not so ; but he shall be called John." And they
said unto her, " There is none of thy kindred that is called by this name."
And they made signs to his father, how he would have him called. And he asked for
a writing-table, and wrote, saying, "His name is John." And they marveled all. And
his mouth was opened immediately, and his tongue loosed, and he spake and praised God.

36

CHRIST IN LITERATURE.

During a tedious interval of silence
Zacharias pad beheld the accomplish
ment of the Divine promise to himself ;
and he likewise knew that the Saviour
of mankind would soon be born of his
relation, the Virgin Mary. We may
judge, therefore, what pain and grief
he felt while restrained from uttering
that " good matter," of which his heart
was so full that when at length God
saw fit to grant his permission, it burst
forth at once in an impetuous and ir
resistible torrent of thanksgiving. Bishop Horne,
This sweet stream of Prophecy did,
as rivers, make its own banks fertile
and pleasant, as it ran by, and flowed
still forward to after ages ; and by the
confluence of more such prophecies
grew greater, as it went, till it fell in
with the main current of the gospel in
the New Testament, both acted and
preached by the great Prophet himself,
whom they foretold as to come, and re
corded by the Apostles and Evange
lists, and thus united into one stream,
clear as crystal. This doctrine of sal

vation in the Scriptures hath still re
freshed the city of God, his Church
under the gospel, and still shall do so,
until it empty itself into the ocean of
eternity. Archbishop Leighton.
In the deserts.
He who desires to undertake the
office of guiding others in the ways
of wisdom and holiness will best
qualify himself for that purpose by
first passing some time in a state of
sequestration from the world; where
anxious cares and delusive pleasures
may not break in upon him, to dissi
pate his attention ; where no sceptical
nor sectarian spirit may blind his un
derstanding, and nothing may obstruct
the illumination from above ; where
every vicious inclination may be mor
tified through grace, by a prudent ap
plication of the proper means, and
every fresh bud of virtue, sheltered
from noxious blasts, may be gradually
reared up into strength, beauty, and
fragrance ; where, in a word, he may
grow and wax strong in spirit until
the day of his showing unto Israel.
Bishop Horne.

And fear came on all that dwelt round about them : and all these sayings were noised
abroad throughout all the hill country of Judsea. And all they that heard them laid them
up in their hearts, saying, " What manner of child shall this be ! " And the hand of the
Lord was with him.
And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
" Blessed be the Lord God of Israel ; for he hath visited and redeemed his people, and
hath raised up an horn of salvation for us in the house of his servant David ; as he spake
by the mouth of his holy prophets, which have been since the world began : that we should
be saved from our enemies, and from the hand of all that hate us ; to perform the mercy
promised to our fathers, and to remember his holy covenant ; the oath which he sware to
our father Abraham, that he would grant unto us, that we, being delivered out of the hand
of our enemies, might serve him without fear, in holiness and righteousness before him, all
the days of our life. And thou, child, shalt be called the prophet of the Highest : for
thou shalt go before the face of the Lord to prepare his ways ; to give knowledge of salva
tion unto his people by the remission of their sins, through the tender mercy of our God ;
whereby the dayspring from on high hath visited us, to give light to them that sit in dark
ness and in the shadow of death, to guide our feet into the way of peace."
And the child grew and waxed strong in spirit, and was in the deserts till the day of his
showing unto Israel.

CHAPTER II.

THE NATIVITY AND PRESENTATION IN THE TEMPLE.

JOSEPH'S DREAM.
Not willing to make her a pubUc example.
Nothing so clearly discovers a spir
itual man as his treatment of an erring
brother, when our object is to bring
about, not his exposure, but his ac
quittal, and rather to restore than to
upbraid him. Augustine.
Jesus, i. e. Saviour.
In old times God was known by
names of power, of nature, of majesty ;
but his name of Mercy was reserved
till now, when God did propose to
pour out the whole treasure of his
mercy by the ministry and mediation
of his Holy Son. Jeremy Taylor.
Jesus, be a Jesus to me ! Anselm.
God willeth to save sinners ; but he
willeth to save them as sinners : if he
saved them by a simple change of
heart, without any repentance for their
past life, he would save them as inno
cent. Nicole.
The name of Jesus is medicine to
the souL .... Nothing so checks the
violence of anger, allays the swelling

of pride, heals the wounds of envy,
restrains the flow of wantonness, ex
tinguishes the fire of lust, slakes the
thirst of covetousness, and puts to
flight the temptation to every impure
affection. Eor when I name Jesus, I
represent to myself the Man, " meek
and lowly," and of a loving heart, so
ber, chaste, pitiful ; in a word, con
spicuous for all purity and holiness,
and at the same time himself the Al
mighty God, who, while he heals us
by his example, strengthens us by his
aid. All this speaks to my heart, as
soon as the name of Jesus sounds in
my ear. Bernard.
That it might he fulfilled.
These events were not fulfilled be
cause they were predicted ; but because
they were assuredly to take place,
therefore they were predicted. Chrysostom.
We are far from suppressing our
conviction that this is a great mystery.
We rejoice, on the contrary, in its in
comprehensibility. , We delight to lose
ourselves in the impenetrable shades
which invest the subject ; because in

Now the birth of Jesus Christ was on this wise : When as his mother Mary was es
poused to Joseph, before they came together, she was found with child of the Holy Ghost.
Then Joseph her husband, being a just man, and not willing to make her a public example,
was minded to put her away privily.
But while he thought on these things, behold, the angel of the Lord appeared unto him
in a dream, saying, " Joseph, thou son of David, fear not to take unto thee Mary thy wife :
for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son,
and thou shalt call his name JESUS : for he shall save his people from their sins."
Now all this was done, that it might be fulfilled which was spoken of the Lord by the
prophet, saying, "Behold, a virgin shall be with child, and shall bring forth a son, and
they shall call his name Emmanuel," which being interpreted is, " God with us."

38

CHRIST IN LITERATURE.

the darkness and cloud which envelop
it God dwells. It is /the greatness
which forms the mystery of the fact ;
the matchless love and condescension
constitute the very nucleus of the dif
ficulty. It could only be brought
within the sphere of our comprehen
sion by a contraction of its vast dimen
sions, by a depression of its natural
grandeur. A prostration of it to the
level of our feeble capacities would
only render it incapable of being the
magnet of souls, the attraction of
hearts, the wonder of the universe.
Bobert Hall.
the birth oe christ.
How can we sufficiently wonder at
the humility of the Son of God ! He,
for whom heaven is too narrow, whom
the heaven of heavens cannot contain,
is not allowed, when he comes into the
world, even the room of an inn. The
many mansions of heaven were at his
disposal ; the earth was his, and the
fullness of it ; yet he suffered himself
to be destitute of a mean cottage, and
did not complain. How should we
learn to want and to abound from him,
who, abounding with the glories and
riches of heaven, wanted a lodging on
his first welcome to the earth !
Bishop Hall.
Eejected in the inn, they quietly re
tire' to the mean lodging of a stable ;
deprived of even ordinary accommoda
tions, they patiently repose their ador
able child in a manger ; and readily
do they practice beforehand the great

lesson he came to teach, of " being
meek and lowly," as he was.
William Austin.
It was the winter wild
While the heaven-born child,
All meanly wrapt, in the rude manger lies ;
Nature, in awe to him,
Had doffed her gaudy trim,
With her great Master so to sympathize. John Milton.
The tradition which fixes the 25th
of December as the date of the birth
of Christ cannot be proven to be old
enough to make it very authentic.
There is much difference of opinion in
regard to the probability of Christ's
birth occurring in December ; but the
wisest conclusion seems to be this :
There is nothing in the circumstances
of the case to make it either probable
or improbable that the birth of Jesus
occurred at that time. The celebration
of the twenty-fifth day -of December
began in Rome about the middle of
the fourth century. Several different
dates were regarded as correct by dif
ferent persons in the most ancient
times, and there is not a month in the
year that has not been pitched on in
modern times by somebody as the true
date of the birth of Christ. However,
the keeping of Christmas is a pleasant
custom that would not be a whit more
pleasant if we knew it to have a solid
historical foundation. The Christian
religion is not a religion of holy days,
or of holy places, or of holy water, or
of sacred observances; Christianity
will have nothing less than holy hu
man fives. Everything outward is of

Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and
took unto him his wife : and knew her not till she had brought forth her first-bom son.
And it came to pass in those days, that there went out a. decree from Csesar Augustus,
that all the world should be taxed. (And this taxing was first made when Cyrenius was
governor of Syria.) And all went to be taxed, every one into his own city. And Joseph
also went up from Galilee, out of the city of Nazareth, into Judsea, unto the city of David,
which is called Bethlehem, (because he was of the house and lineage" of David,) to be taxed
with Mary his espoused wife, being great with child.
And so it was that, while they were there, the days were accomplished that she should
be delivered. And she brought forth her first-bom son, and wrapped him in swaddling-
clothes, and laid him in a manger ; because there was no room for them in the inn.

NATIVITY AND PRESENTATION IN THE TEMPLE. 39

value only in so far as it tends to ac
complish this end. e. E.
This little babe, so few days old,
Is come to rifle Satan's fold. ;
As hell doth at his presence quake,
Though he himself for cold do shake ;
For in this weak, unarmed wise,
The gates of hell he will surprise*
, Robert Southwell.
It would .sometimes seem as if
motherhood were a lovely artifice of
the Great Father to wean the heart
from selfishness by a peaceful and
gradual process. The babe is self in
another form. It is so interwoven and
identified with the mother's life, that
she passes by almost insensible grada
tions from herself to it; and day by
day the instinctive love of self wanes,
as the child-love waxes, filling the
heart with a thousand new springs of
tenderness. Harriet Beeoher Stowe.
Cradle-Song from the German.
Ah, Jesu Christ, my Lord most dear,
As thou wast once an infant here,
So give this little child, I pray,
Thy grace and blessing day by day :
Ah, Jesu, Lord Divine,
Guard me this babe of mine !
Henry of Hopenburg.
A ship conies sailing onwards
With a precious freight on board ;
It bears the only Son of God,
It bears the Eternal Word.
A precious freight it brings us,
Glides gently on, yet fast ;
Its sails are filled with Holy Love,
The Spirit is its mast.
And now it casteth anchor,
The ship hath touched the land ;
God's Word hath taken flesh, the Son
Among us men doth stand.
At Bethlehem, in the manger,
He lies, a babe of days ;

For us he gives himself to death,
0, give him thanks and praise.
Old German Christmas Carol.
THE ANGELS AND THE SHEPHERDS.
There is something so unspeakably
great and glorious in this union of
earthly obscurity with heavenly splen
dor, of angels with shepherds, of the
form of a servant with the majesty of
a king, that the well-known saying,
"It is not thus invented," can never
be better applied than to the whole
narrative. J. J. Vau Oosterzee.
' What a mysterious fitness, that that
gospel, of which the characteristic was
that it was preached unto the poor,
was first proclaimed neither to the cer
emonial Pharisee, who would have
questioned it, nor to the worldly Sad-
ducee, who would have despised it, nor
to the separatist Essene, who would
have given it a mere sectarian signifi
cance, but to men whose simple and
susceptible hearts made them come with
haste, and believe, and spread abroad
the wonders they had been permitted
to behold. c. J. Ellicott, D.D.
Why was it that an angel went not
to Jerusalem, sought not out the
Scribes and Pharisees, entered not into
the synagogues of the Jews, but found
shepherds .... and preached the gos
pel to them 1 Because the former were
corrupt, and ready to be cut to the
heart with envy; while these latter
were incorrupt, affecting the old way
of living of the patriarchs, and also of
Moses, for these men were shepherds. Origen.
If they had seen a star it would not
have attracted their attention. Stars
had come and gone often and often,

And there were in the same country shepherds abiding in the field, keeping watch over
their flock by night. And, lo, the angel of the Lord came upon them, and the glory of
the Lord shone round' about them ; and they were sore afraid. And the angel said unto
them, " Fear not ; for, behold, I bring you good tidings of great joy, which shall be to all
people. For unto you is bom this day in the city of David a Saviour which is Christ the
Lord. And this shall be a sign unto you : Ye shall find the babe wrapped in swaddling-
clothes, lying in a manger."

40

CHRIST IN LITERATURE.

and they had not noticed it ; and so,
on the other hand, angels would have
been nothing to the Magians. There
would have been no fitness or aptness
in such a vision to them. The simple
unsophisticated Jewish mind was at
tracted by the angelic vision. On the
other hand, the Magians, intellectual,
cool, crafty, perhaps accustomed to de
ceive others, the representatives of the
philosophy and skepticism, but at all
events the philosophy, of the time,
were attracted by a natural object, —
a new star. When the Magians saw
it they recognized it at once, for they
knew every star in the heavens.
Dr. John MoClintock.
No sooner did one angel of the Lord
announce the manifestation of God in
the flesh, than the whole multitude of
the lieavenly host immediately are on
the wing, breaking forth into the har
monious praises of their Creator ; that
by their example they might teach us,
as often as any one of our brethren
should proclaim aloud the lessons of
Divine Wisdom, or as often as we
ourselves should ponder on any sacred
truths we have heard or read, that we
should at once give praise to the Lord
by word of mouth and in our hearts
and lives. Bede.
That thou mayest be fully convinced
that no angelic nature nor any created
being can penetrate into the essence of
the Deity, let us listen to the angels.
How are they employed? Do they
discourse together on the nature of
God? Do tbey raise questions about

it among themselves? By no means.
What, then, is their occupation ? They
worship, they glorify, they adore ; they
sing praises with holy reverence and
fear. Anon.
And is there then such reverence
shown towards thee, my God, in heav
en? such boldness on earth? The
angels glorify ; men scrutinize : angels '
raise their voices in praise : men in
disputation : they conceal their faces
with their wings; but man with a
presumptuous gaze would look into
thine unspeakable Glory. Chrysostom.
So the life of the Lord Jesus Christ
upon the earth was the working out
and development of the song of the
angels. It was " Glory to God " illus
trated in his obedience, in his personal
sacrifice, in his prayers and teachings,
in his consecration and death. It was
" peace " in all the utterance of his
lips ; peace beaming from his gentle
eye ; peace spoken by daily acts; peace
in his bearing humbly and patiently
the bufferings and strokes and insults
and injuries that were put upon him.
His life was peace, for he was the
" Prince of Peace." It was " good
will to man," for every thought, word,
and act of that blessed life was the
translation of God's infinite love into
forms visible to the mortal eyes that
saw him. Dr. McClintock.
Wrapped in his swaddling bands,
And in his manger laid,
The Hope and Glory of all lands
Is come to the world's aid :

And suddenly there was with the angel a multitude of the heavenly host praising God,
and saying, " Glory to God in the highest, and on earth peace, good-will toward men."
And it came to pass, as the angels were gone away from them into heaven, the shepherds
said one to another, " Let us now go even unto Bethlehem, and see this thing which is
come to pass, which the Lord hath made known unto us."
And they came with haste, and found Maryland Joseph, and the babe lying in a man
ger. And when they had seen it, they made known abroad the saying which was told
them concerning this child. And all they that heard it wondered at those things which
were told them by the shepherds. But Mary kept all these things, and pondered them in
her heart. And the shepherds returned, glorifying and praising God for all the things that
they had heard and seen, as it was told unto them.

NATIVITY AND PRESENTATION IN THE TEMPLE. 41

No peaceful home upon his cradle smiled,
Guests rudely went and came, where slept
the royal Child.
The pastoral spirits first
Approach thee, Babe divine,
For they in lowly thoughts are nursed,
Meet for thy lowly shrine :
Sooner than they should miss where Thou
dost dwell,
Angels from heaven will stoop to guide them
to thy cell. John Keble.
Behold a silly, tender babe,
In freezing winter night,
In homely manger trembling lies ;
Alas ! a piteous sight.
The inns are full ; no man will yield
This little pilgrim bed ;
But forced he is with silly beasts
In crib to shroud his head.
Despise him not for lying there ;
First what he is inquire :
An Orient pearl is often found
In depth of dirty mire.
Weigh not his crib, his wooden dish,
Nor beasts that by him feed ;
Weigh not his mother's poor attire,
Nor Joseph's simple weed.
This stable is a prince's court,
The crib his chair of state ;
The beasts are parcel of his pomp,
The wooden dish his plate.
The persons in that poor attire
His royal liveries wear ;
The Prince himself is come from heaven' :
This pomp is praised there.
With joy approach, 0 Christian wight ;
Do homage to thy King ;
And highly praise this humble pomp
Which he from heaven doth bring.
Robert Southwell.
THE PRESENTATION IN THE TEMPLE.
A pair of turtledoves.
This was the offering appointed for
the poor ; those who could afford the

expense were to offer a lamb (Leviticus
xii. 8). Our Lord was born of poor
parents, and was poor on earth, that
he might advance the poor to the riches
of his kingdom, and in the mean time
render their condition here supportable,
at least, if not pleasing, when they re
flected that their Saviour was once as
poor as they. Bishop Horne.
Should not see death.
Lord, be pleased to shake my clay
cottage before thou throwest it down.
Make it totter awhile before it doth
tumble. Let me be summoned before
I am surprised. Deliver me from
" sudden death " ; not from sudden
death in respect of itself, for I care
not how short my passage be, so it be
safe. Never any weary traveler com
plained that he came too soon to his
journey's end. But let it not be sud
den in respect of me. Make me al
ways ready to receive death. Thus
uo guest comes unawares to him who
keeps a constant table. Thomas Fuller.
Simeon was the subject of an espe
cial indwelling and leading of the Holy
Ghost, analogous to that higher form
of the spiritual life expressed in the
earliest days by walking with God, and
according to which God's saints have
often been directed and informed in
an extraordinary manner by his Holy
Spirit. Dean Alford.
Can we marvel that with the Holy
Child still in his arms, he blessed the
wondering parents, though the spirit of

And when eight days were accomplished for the circumcising of the child, his name
was called JESUS, which was so named of the angel before he was conceived in the womb.
And when the days of her purification according to. the law of Moses were accomplished,
they brought him to Jerusalem, to present him to the Lord ; (as- it is written in the law
of the Lord, " Every male that openeth the womb shall be called holy to the Lord " ;) and
to offer a sacrifice according to that which is said in the law of the Lord, ' ' A pair of tur
tledoves, or two young pigeons."
And, behold, there was a man in Jerusalem, whose name was Simeon ; and the same
man was just and devout, waiting for the consolation of Israel : and the Holy Ghost was
upon him. And it was revealed unto him by the Holy Ghost, that he should not see
death, before he had seen the Lord's Christ. And he came by the Spirit into the temple :

42

CHRIST IN LITERATURE.

prophecy that was upon him mingled
with that blessing words that must
have sunk deep into the heart of the
Virgin, — words often pondered over,
yet perchance then, in all the mystic
¦bitterness of their truth, when, not a
thousand paces from where she then
was standing, the nails tore the hands
that she had but then been holding,
and the spear pierced the side she had
but then been pressing to her bosom.
Ellicott.
There were many others who saw
the babe, but who did not see the
salvation. There are many now who
know about Jesus, but who do not
know Jesus. Anon.
Lord, now lettest thou thy servant depart.
In peace and joy I now depart,
According to God's will ;
For full of comfort is my heart,
So calm and still.
So doth God his promise keep,
And death to me is but a sleep. Luther.
He speaks like a merchant who had
got all his goods on shipboard, and
now desires the master of the ship to
hoist sail and be gone homewards.
Indeed, what should a Christian, who
is but a foreigner here, desire to stay
any longer for in the world, but to get
this full lading in for heaven ?
William Gurnall.

In a contempt of any further life,
Simeon sings his own funeral.
Dr. Hammond.
Por as a man who hath stared top
freely upon the face and beauties of the
sun is bhnd, and is dark to objects of
a less splendor, and is forced to shut
his eyes, that he may, through the
degrees of darkness, perceive the in
ferior beauties of more proportioned
objects ; so was old Simeon : his eyes
were so filled with the glories of this
Revelation that he was willing to close
them in his last fight, that he might
be brought into the communications
of eternity ; and he could nevermore
find comfort in any other object this
world could minister. Jeremy Taylor.
The fall and rising again of many.
The nature of Christianity stands in
opposition to all other professions in
the world, confutes the philosopher,
silenceth the scribe, strikes oracles
dumb, cries to every man in the
world to go out of it. It doth in a
manner bid defiance to the whole
world. It tells the Jew his ceremo
nies are beggarly ; the wise man of the
world, that his philosophy is but de
ceit, and his wisdom madness. It
plucks the wanton from the harlot's
lips, tumbles down the ambitious from
his pinnacle, disarms the avenger, strips
the rich. Antony Faringdon.

and when the parents brought in the child Jesus, to do for him after the custom of the law,
then took he him up in his arms, and blessed God, and said, " Lord, now lettest thou thy
servant depart in peace, according to thy word : for mine eyes have seen thy salvation,
which thou hast prepared before the face of all people ; a light to lighten the Gentiles, and
the glory of thy people Israel."
And Joseph and his mother marveled at those things which were spoken of him. And
Simeon blessed them, and said unto Mary his mother, " Behold, this child is set for the
fall and rising again of many in Israel ; and for a sign which shall be spoken against ; (yea,
a sword shall pierce through thy own soul also ;) that the thoughts of many hearts may be
revealed." And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser :
she was of a great age, and had lived with an husband seven years from her virginity ; and
she was ». widow of about fourscore and four years, which departed not from the temple,
but served God with fastings and prayers night and day. And she coming in that instant,
gave thanks likewise unto the Lord, and spake of him to all them that looked for redemp
tion in Jerusalem.

CHAPTER III.

INFANCY AND EARLY LIFE OF JESUS.

THE "WISE MEN FROM THE EAST.
The Magi mentioned in the text be
longed to the earlier class of Eastern
sages, whose researches were sincere
and earnest. Lange.
The narrative itself is an exquisitely
beautiful one. It is one which seizes
upon the heart of the world by a nat
ural sympathy ; and you cannot speak
of anything that will attract little chil
dren's minds, or inflame youthful im
aginations more quickly, in all the
gospel story, than to tell them of the
star in the east. And so throughout
all Christian poetry this theme has
been taken up in song by some of the
most quick and vivid imaginations in
the Church. And in the realms of
profane poetry, in art, in legends, in
sculpture and painting, for age after
age, the visit of the Wise Men has
been one of those themes of which the
world never tires, and never will. All
the elements of beauty are contained
in this simple narrative. McClintock.
We have seen his star.
To their believing hearts, the star
seemed to stand fixed, as heaven's own
light, over the long-desired, though
humble, residence. But it is remarka
ble how their astrological inferences
were purged from error, and trans
formed into genuine faith. Por, first,
they found the new-born King of the
Jews not at Jerusalem. Secondly,

they found on the throne of Judah a
worldly-minded old tyrant. Thirdly,
they found the representatives of the
sanctuary of Judah, and the holy city,
indifferent and unbelieving. Fourthly,
they were directed to the poor village
of Bethlehem. Fifthly, in Bethlehem
itself, they were directed to a poor
cottage. Lastly, they found, not a
child of two years of age, but an infant
recently born, surrounded by what be
tokened extreme poverty, under the
care of a homeless couple, the head of
which was a carpenter. All these
stumbling-blocks had to be . removed
by the testimony of the Scriptures
which they had heard, by the witness
of the Spirit in their hearts, by the
sublime spectacle of Mary and the
holy child, and by the communications
of the believing shepherds. Thus were
the heathen and carnal elements in
their astrological impressions effaced,
and only what was true remained.
The star in the sky had guided them
to the Sun of the firmament. Lange.
These are the only true Wise men,
who use their learning to find out
heaven. Go on, blest pilgrims, in
your holy voyage, and let no difficul
ties divert your purpose. Behold, a
Star shows your way, and God is at
your journey's end. Lose not too
long your time in the distraction of
the city, nor concern yourselves in

Now when Jesus was born in Bethlehem of Judsea in the days of Herod the king, be
hold, there came wise men from the east to Jerusalem, saying, " Where is he that is bom
King of the Jews ? for we have seen his star in the east, and are come to worship him."

44

CHRIST IN LITERATURE.

the politic troubles of the court. Be
hold, the miraculous Star shines not
over that place where the Sun of
Righteousness was to set.
William Austin.
It was, no doubt, a Divine inspira
tion in their souls which caused them
to understand the mystery of so mighty
a sign ; whence that became clear to
their understandings which was mar
velous in their eyes. Leo.
Christ is wont to catch every man
in the way of his own craft, — magi
cians with a star, fishers with fish.
Chrysostom.
Thee, on the bosom laid
Of a pure virgin mind,
In quiet ever, and in shade,
Shepherd and sage may find ;
They who have bowed untaught to Na
ture's sway,
And they who follow Truth along her star-
paved way. Keble.
God speaks in such forms and
phrases as may best work upon those
to whom he speaks. David, who was
a shepherd before, God took to feed
his people. . To the Magians, given to
study the stars, God gave a star to
be their guide to Christ at Bethlehem.
To those who followed him to Caper
naum for meat, Christ speaks of spiri
tual "food." To the Samaritan wo
man at the well, he preached of the
"water of salvation." Christ makes
heaven all things to all men, that he
may gain all. Donne.

Star of the east, how sweet art thou,
Seen in life's early morning sky,
Ere yet a cloud has dimmed the brow,
While yet we gaze with childish eye ;
When father, mother, nursing friend,
Most dearly loved, and loving best,
First bid us from their arms ascend,
Pointing to thee in thy sure rest. Keble.
Three acts are here : falling down,
worshiping, and offering, — the first,
the worship of the body ; the second,
of the soul; the third, of our goods.
With these three, our bodies, our
souls, our goods, we are to worship
him : with all these his worship is to
be performed ; without them all is
but a lame and maimed sacrifice,
neither fit for wise men to give, nor
Christ to receive. Dr. Mark Frank.
It is where human weakness fails
that Divine power begins ; and there
fore miracles are only wrought when
it is beyond human strength to bring
about the result. The Magi had a
star to guide them on their journey
to Christ, but not on their return
home. Yet, since on their journey
home they had to strike out a new
road, one perhaps even more fatiguing,
more lonely, and more intricate, it
seemed as though they quite equally
needed the guidance of a star. But,
in their journey to Christ, they had
to reach a spot which no person in
the world could point out to them ;
for it was the most holy cave of

When Herod the king had heard these things, he was troubled, and all Jerusalem with
him. And when he had gathered all the chief priests and scribes of the people together,
he demanded of them where Christ should be bom. And they said unto him, " In Beth
lehem of Judeea : for thus it is written by the prophet, ' And thou Bethlehem, in the land
of Juda, art not the least among the princes of Juda : for out of thee shall come a Governor
that shall rale my people Israel.' "
Then Herod, when he had privily called the wise men, inquired of them diligently what
time the star appeared. And he sent them to Bethlehem, and said, " Go and search dili
gently for the young child ; and when ye have found him, bring me word again, that I
may come and worship him also." When they had heard the king, they departed ; and,
lo, the star, which they saw in the east, went before them, till it came and stood over
where the young child was. When they saw the star, they rejoiced with exceeding great
joy. And when they were come into the house, they saw the young child with Mary his
mother, and fell down, and worshiped him : and when they had opened their treasures,

INFANCY AND EARLY LIFE OF JESUS.

45

Bethlehem, a place at that time as
much unknown upon the earth as it
was renowned in heaven. But this
was not the case on their return ; be
cause, as the place they were bound
to was perfectly well known to them,
if ignorant of the way, they could
soon by human means have found it
out. Paoli Segneri.
THE FLIGHT INTO EGYPT.
Out of Egypt.
And, in truth, viewed not as a verbal,
but a typical, prophecy, this prediction
was fulfilled by the flight into Egypt.
Israel of old was called out of Egypt
as the Son of God. But now the Son
of God himself was called out of
Egypt, who came out of Israel as the
kernel from the husk. When the
Lord called Israel out of Egypt, it
was with special reference to his Son ;
that is, in view of the high spiritual
place which Israel was destined to
occupy. Lange.
THE DEATH OF THE INNOCENTS.
We give hostages to fortune when
we bring children into the world ; and
how unstable this is we know, and

must therefore hazard the adventure.
Are you offended that it has pleased
God to snatch your pretty babes from
the infinite contingencies of so per
verse an age, in which there is so little
temptation to live ? . . . . Say not
they might have come later to their
destiny : Magna est felicitas citd esse
felicem, — 'Tis no small happiness to
be happy quickly. J. Evelyn.
Briers and thistles wither not so
soon as lilies and roses. They may
be taken out of the world, of whom
the world is not worthy; and they
remain behind, who are not worthy
to live in the world. Christopher Love.
Macrobius relates that when Augus
tus Csesar heard that among the chil
dren whom Herod had slain was a son
of his own, he said, "It is better to
be Herod's hog than his child."
E. E.
THE RETURN TO NAZARETH.
He shaU be called a Nazarene.
The name of the town signifies
" village of bushes " or " sprouts,"
from the character of the country. In

they, presented unto him gifts ; gold, and frankincense, and myrrh. And being warned
of God in a dream that they should not return to Herod, they departed into their own
country another way.
And when they were departed, behold, the angel of the Lord appeareth to Joseph in a
dream, saying, " Arise, and take the young child and his mother, and flee into Egypt, and
be thou there until I bring thee word : for Herod will seek the young child to destroy
him.'' When he arose, he took the young child and his mother by night, and departed
into Egypt : and was there until the death of Herod : that it might be fulfilled which was
spoken of the Lord by the prophet, saying, " Out of Egypt have I called my son."
, Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth,
and sent forth, and slew all the children that were in Bethlehem, and in all the coasts
thereof, from two years old and under, according to the time which he had diligently in
quired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet,
saying, " In Kama was there a voice heard, lamentation, and weeping, and great mourning,
Bachel weeping for her children, and would not be comforted, because they are not."
But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph
in Egypt, saying, " Arise, and take the young child and his mother, and go into the land
of Israel : for they are dead which sought the young child's life."
And he arose, and took the young child and his mother, and came into the land of Is
rael. But when he heard that Archelaus did reign in Judsea in the room of his father
Herod, he was afraid to go thither : notwithstanding, being warned of God in a dream, he
turned aside into the parts of Galilee : and he came and dwelt in their own city, Nazareth :

46

CHRIST IN LITERATURE.

Isaiah xi. I, the word translated branch
is this word netser, a branch or bush,
signifying the lowliness of Christ. E. E.
In other words, the various allusions
to the despised and humble appearance
of the Messiah are, so to speak, con
centrated in that of netser. The proph
ets applied to him the term branch or
busk, in reference to his insignificance
in the eyes of the world ; and this ap
pellation was specially verified when
he appeared as an inhabitant of de
spised Nazareth, " the town of shrubs."
Lange.
conversation with the doctors.
And the child grew and waxed strong in
spirit. The very same expressions are here
applied to the Lord which were before
used to describe the natural growth of
the Baptist, in mind and body. By
this, we are confirmed in the faith of
his substantial and perfect Humanity.
James Ford.
As Christ was in his bodily appear
ance he was still increasing in wisdom
and stature, and in favor with God and
man, until he was perfected in glory ;
so is he also in his spiritual appearance
in the souls of men ; and accordingly
the New Testament does more than
once distinguish of Christ, in his sev
eral ages and degrees of growth, in the
souls of all true Christians. Good
men are always walking on from
strength to strength, till at last they
see God in Zion. John Smith (of Cambridge).

Eeligion is a generous and noble
thing in regard to its progress ; it is
perpetually carrying on that mind in
which it is once seated towards perfec
tion. Though the first appearance of
it upon the souls of good men may be
but as the wings of the morning,
spreading themselves upon the moun
tains, yet it is still rising higher and
higher upon them, chasing away all
the filthy mists and vapors of sin and
wickedness before it till it arrives to
its meridian altitude. Anon.
Can we think that Holy Scripture
thus tells us of the sacred Childhood
of Jesus, and means us not to rever
ence childhood? Peel we not (at
least, if we be not deadened by this
world's vanities) a drawing forth of
our inmost hearts towards them, a
tender love, a reverence for them,
which, alas ! we cannot have for our
selves, and often not for others of riper
years ? Dr. Pusey.
At the age of twelve a boy was
called by the Jews son of the law,
and first incurred legal obligation. At
this time, then, commences the second
step of the life of the Lord, — his
course of blameless obedience in his
own person and by his own wilL
Now first appear those higher con
sciousnesses to have found expression,
which unfolded within him till the
full time of his public ministry arrived.
Altord.
They were accustomed, on these oc
casions, for their greater security against
robbers on the road, to travel in large

that it might be fulfilled which was spoken by the prophets, " He shall be called a Naza-
rene." And the child grew, and waxed strong in spirit, filled with wisdom ; and the grace of
God was upon him.
Now his parents went to Jerusalem every year at the feast of the passover. And when
he was twelve years old, they went up to Jerusalem after the custom of the feast. And
when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusa
lem ; and Joseph and his mother knew not of it. But they, supposing him to have been in
the company, went a day's journey ; and they sought him among their kinsfolk and ac
quaintance. And when they found him not, they turned back again to Jerusalem, seeking

INFANCY AND EARLY LIFE OF JESUS.

47

companies, carrying necessaries with
them, and tents for their lodging by
night. This account of their manner of
traveling furnishes a ready answer to
the question, How could Joseph and
Mary make a day's journey without
discovering before night that Jesus was
not in the company ? In the daytime
we may reasonably suppose that the
travelers would, as occasion or inclina
tion led them, mingle with different
parties of their friends or acquaintance ;
but that in the evening, when they
were about to encamp, every one would
join the family to which he belonged.
As Jesus did not appear when it was
growing late, they first sought him,
where it was most probable he would
be found, amongst his relations and
acquaintances ; and not finding him,
they returned to Jerusalem. Dr. Campbell.
The more Mary was accustomed to
trust to his obedience and wisdom, the
less necessary would it be always to
watch him. An involuntary mistake,
of whatever kind it might be, sepa
rated the child from the parents. Per
haps, too, they might have become
uneasy on his account earlier in the
day; but the multitude of caravans,
at a time when, as Josephus tells us,
Galilee contained more than four mil
lion inhabitants, would render an in
stantaneous search impracticable ; and,
a day's journey being generally not
yery long, inquiry was delayed till the
end of the day. Lange.
Sitting in the midst of the doctors.
It was both lawful and customary
for the disciples, or any who were
present, publicly to enquire, either of
the doctor who was then reading, or
indeed of all who were assembled in
the synagogue, respecting any doubt

ful matter,, in which he was not well
satisfied. Dr. Lightfoot.
He heard them with diligent atten
tion, while they expounded the Scrip
ture, and when the point was not fully
illustrated, asked them questions for his
further information  " Christ dis
puting with the doctors" is a very
common expression. But this is cer
tainly a misrepresentation of the fact ;
for we have not a word said by the
Evangelists, concerning any such thing
as disputation ; neither are we told that
Jesus was in the professor's chair, but
in the place of a learner's, or in the
midst of the Jewish doctors (see Acts
xxii. 3)  It is also an injury to
our Lord's character. He was, in his
tender as well as riper years, a pattern
for mankind. He practiced, at each
period of life, what was becoming and
amiable in that particular state. Now,
as modesty and a teachable temper
are essential to the decorum of a youth
ful conduct, these we may be assured
were the distinguishing characteristics
of " the Holy Child," Jesus.
W. Hervey.
Understood not.
They could not understand just
what he meant. He had been accus
tomed to call Joseph his father, and
neither Joseph nor Mary perhaps fully
understood a speech in which God is
spoken of by so familiar and to them
unheard-of a title. But his mother
" pondered " this saying, as twelve
years before she had pondered that of
the shepherds. E. E.
The astonishment of his hearers
at the intelligence manifested in his
answers need not surprise us, if these
answers were even as excellent as that
which he gave to Mary's somewhat
hasty demand. Lange.

him. And it came to' pass, that after three days they found him in the temple, .sitting in
the midst of the doctors, both hearing them, and asking them questions. And all that
heard him were astonished at his understanding and answers. And when they saw him,
they were amazed : and his mother said unto him, " Son, why hast thou thus dealt with
us ? behold, thy father and I have sought thee sorrowing."
And he said unto them, "How is it that ye sought me? wist ye not that I must be

48

CHRIST IN LITERATURE.

Sly Father's business.
The desire of accomplishing the
great purpose for which he came into
the world was in him what the ruling
passion is in other men. Horsley.
Every one should be ready to give
up his own will, and to part, if neces
sary, with the favorite object of his
heart. For though our Lord Jesus
had said that it was proper for him
to attend to the business of his Heav
enly Father, yet he followed the wishes
of his blessed mother, accompanying her
and her holy spouse to Nazareth, where
he remained and was subject unto them.
Cardinal Bonaventura.
the touth and early manhood
OF JESUS.
How full of meaning is the fact that
we have nothing told us of the life of
our blessed Lord between the twelfth
and thirtieth years ! What a- testi
mony against all our striving and
snatching at hasty results, our impa
tience, our desire to glitter before the
world, against the plucking the unripe
fruit of the mind, and the turning of
that into a season of stunted and pre
mature harvest, which should have
been a season of patient sowing, of
earnest culture and silent ripening of
the powers. Archbishop Trench.
We are apt to forget that it was
during this time that much of the great
work of the second Adam was done. The
growing up through infancy, child
hood, youth, manhood, from grace to
grace, holiness to holiness, in subjec
tion, self-denial, and love, without one
polluting touch of sin, this it was which,
consummated by the three years of
active ministry, by the Passion and by
the Cross, constituted " the obedience of
one man," by which many were made
righteous. We must fully appreciate

the words of this verse in order to
think rightly of Christ. He had
emptied himself of his glory. His
infancy and childhood were no mere
pretense, but the Divine Personality
was in him carried through these states
of weakness and inexperience, and
gathered around itself the ordinary
accession and experience of the sons
of men. All the time the conscious
ness of his mission on earth was ripen
ing, — " the things heard of the Fa
ther" (John xv. 15) were continually
imparted to him; the Spirit, wliich
was not given by measure unto him,
was abiding more and more upon him,
till the day when he was fully ripe for
his official manifestations, — that he
might be offered to his own, to receive
or reject him, — and then the Spirit
led him up to commence his conflict
with the enemy. As yet, he was in
favor with man also, — the world had
not yet begun to hate him; but we
cannot tell how soon this feeling toward
him was changed, for he alleges (John
vii. 7), " Me the world hateth because
I testify of it, that its deeds are evil " ;
and we can hardly conceive such tes
timony, in the years of gathering vigor
and zeal, long withheld. The incidents
of chapter iv. 28, 29, can scarcely
have arisen only from the anger of
the moment. Alford.
Examine, I pray you, closely the
profoundness of the dispensation; the
Word endures to be -born in human
fashion, although in his Divine nature
he has no beginning, nor is subject to
time. He who as God is all-perfect
submits to daily growth ; the incor
poreal has limbs that advance to the
ripeness of manhood  The wise
Evangelists did not introduce the Word
in his abstract and incorporate nature,
and so say that he increased in stature

about my Father's business ? " And they understood not the saying which he spake unto
them. And he went down with them, and came to Nazareth, and was subject unto them : but
his mother kept all these sayings in her heart. And Jesus increased in wisdom and stat
ure, and in favor with God and man.

INFANCY AND EARLY LIFE OF JESUS.

49

and wisdom and grace, but, after
having shown that he was bom in the
flesh of a woman, and took our like
ness, he then assigns to him these
human attributes, and calls him a child,
and says "waxed in stature," as his
body grew, little by little, in obedience
to corporeal laws. Cyril of Alexandria
In regard to the second period, that
of our Lord's youth and early man

hood, one event at its commencement,
wliich shows us how that grace un
folded itself in heavenly wisdom, is
fully made known to us, — one event,
but one only, to which one short verse,
that of our text, is added, to teach us
how that wisdom waxed momentarily '
more full, more deep, more broad, un
til like some mighty river seeking the
sea, it merged insensibly into the
omniscience of his limitless Godhead. Ellicott.

CHAPTER IV.

THE VOICE IN THE WILDERNESS.

THE COMING OF JOHN.
Eepentance is a true returning unto
God ; whereby men, forsaking utterly
their idolatry and wickedness, do with
a lively faith embrace, love, and wor
ship the true, living God only, and
give themselves to all manner of good
works, which by God's Word they
know to be acceptable unto him.
Now there be four parts of Be
pentance (contrition, confession, faith,
amendment of life), which, being set
together, may be likened to an easy
and short ladder, whereby we may
climb from the bottomless pit of per
dition up into the castle or tower of
eternal and endless Salvation.
Homilies oe the English Church.
His raiment of camel's hair, etc.
This raiment of camel's hair was
nothing else than that sackcloth of
which we read so much in Scripture.
Bishop Porteus.
The modern dervises in the East
wear garments made of the hair of

camels ; they wear also great leathern
girdles, and sometimes feed on locusts.
Sir J. Chardin.
In the East an elegant kind of cloth
is made of the fine hair of the camel,
which is thence called camlet : this is
not meant here, but a coarse stuff
which is manufactured from the long
and shaggy hair of those animals,
which was anciently worn by monks
and anchorites. Dr. Campbell.
IiOCUStS. The Arab throws his locusts into
boiling water and salt. Then the
wings and legs are pulled off, and the
locusts are first dried in the sun, and
then packed away in sacks, ready for
use. Sometimes they are pounded
fine, and mixed with water into cakes.
You can have them smoked, if you
prefer it, or they may be broiled, or
roasted, or fried, or stewed in butter
and then spread upon bread as we
spread anchovy paste. They taste a
good deal like shrimps. The plain
dried locusts are never served up as a

Now in the fifteenth year of the reign of Tiberius Csesar, Pontius Pilate being governor
of Judsea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea
and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas
being the high priests, the word of God came unto John the son of Zacharias, in the wil
derness. And he came into all the country about Jordan, preaching the baptism of repent
ance for the remission of sins ; saying, " Repent ye, for the kingdom of heaven is at
hand" ; as it is written in the prophets, " Behold, I send my messenger before thy face,
which shall prepare thy way before thee." "The voice of one crying in the wilderness,
' Prepare ye the way of the Lord, make his paths straight.' Every valley shall be filled,
and every mountain and hill shall be brought low ; and the crooked shall be made straight,
and the rough ways shall be made smooth ; and all flesh shall see the salvation of God."
And the same John had his raiment of camel's hair, and a leathern girdle about his
loins ; and his meat was locusts and wild honey.

THE VOICE IN THE WILDERNESS.

51

dish, but each person goes to the sack
and takes a handful when he chooses.
Susan Warner.
Every check of conscience, every
sigh for sin, every fear of judgment,
every desire of grace, every motion
and inclination towards spiritual good,
be it never so short-winded, is a proelu-
dium Spiritus, a kind of John Baptist
to Christ; something that God hath
sent before to " prepare the way of the
Lord." Dr. Hammond.
Confessing their sins.
The confession of evil works is the
first beginning of good works. Augustine.
Confession is to be viewed as Jshe
condition of baptism, since it was in
tended to be, as it were, a type of the
coming forgiveness to be completed by
the Messiah, which required a genuine
repentance, so that, where confession
was wanting, baptism was also refused.
The confession, however, is not neces
sarily a special confession of individual
faults (though .that is not to be ex
cluded in particular cases), but a genu
ine expression of a felt need, cognizable
to John's searching, prophetic spirit.
Olshausen.
The man who confesses his misdeeds
and reproaches himself for them sides
and co-operates with God. God up
braids your sins ; if you do the same,
you act with God. A man and a sin
ner are part and counterpart. That
you are a man, 't is God's work ; that
you are a sinner, 't is your own. Undo
what you have done, that God may
preserve what he has done. You must
abhor in yourself your own production,
that you may love in yourself the work
of God. Augustine.
JOHN KEPROVES THE PHARISEES
AND SADDUCEES.
He calls them rather " a generation
of vipers" than vipers, that he may

set a mark on the virulent malignity
of their whole order; for his object
was not, merely to reprove the few
of them who were present, but rather
the entire body ; as if he should have
said that both their sects (Matthew
iii. 7) brought forth nothing but ser
pents. Calvin.
These two sects, according to Jose
phus (Matthew xiii. 5, 9), originated
at the same period under Jonathan the
High Priest (b. c. 159-144). The
Pharisees took for their distinctive
practice the strict observance of the
law and all its requirements, written
and oral. They had great power over
the people, and are numbered by Jose
phus as being, about the time of the
death of Herod the Great, above 6,000.
We find in the Gospels the Pharisees
the most constant opponents of our
Lord, and his discourse frequently di
rected against them. The character of
the sect as a whole was hypocrisy, —
the outside acknowledgment and hon
oring of God and of his law, but inward
and practical denial of him, which ren
dered them the enemies of the simplici
ty and genuineness which characterized
our Lord's teaching. Still, among them
were undoubtedly pious and worthy
men, honorably distinguished from the
mass of the sect  The Sadducees
are said to have derived their name
from one Sadox, about the time of
Alexander the Great  They re
jected all tradition,, but did not, as
some have supposed, confine their
canon of Scripture to the Pentateuch.
The denial of a future state does not
appear to have been an original tenet
of Sadduceeism, but to have sprung
from its abuse. The particular side
of religionism represented by the Sad
ducees was bare, literal, moral con
formity, without any higher views or
hopes. They thus escaped the dangers
of tradition, but fell into deadness and

Then went out to him Jerusalem, and all Judsea, and all the region round about Jordan,
and were baptized of him in Jordan, confessing their sins. But when he saw many of the
Pharisees and Sadducees come to his baptism, he said unto them, " 0 generation of vipers,

52

CHRIST IN LITERATURE.

worldliness,' and a denial of spiritual
influence. While our Lord was on
earth, this state of mind was very
prevalent among the educated classes
throughout the Boman Empire; and
most of the Jews of rank and station
were Sadducees. Alford.
Abraham to our father.
It was the bloody conjecture of the
hard-hearted Jews, that no man living
uncircumcised (however piously ad
dicted and morally good) could be
admitted by God Almighty to eternal
fife (Grotius, Annot. Jeremiah xxiii.
18). But for themselves they had a
comfortable Talmudical proverb, that
"every Israelite hath a share in the
world to come " (Grotius, Annot. Luke
iii. 8), which cannot choose but fall to
him, under the notion of an Israelite.
They took themselves to be free of the
New Jerusalem, citizens of heaven by
the very privilege of their birth ; and,
let their failings be what they would,
it was sufficient for them that they
had Abraham to their father. Die
they must in this world, because they
were men ; but die they could not in
the next, because they were the house
of IsraeL Thomas Pierce.
Vicesse may well be heir to old Richesse,
But there may no man, as men may well see,
Bequeath his heir his virtue's nobleness ;
That is appropried unto no degree. Chaucee.
Think not the privilege of the soil
wherein thou art set, that it shall
excuse thee. Thou art planted in a
choice place in the garden of God ;
no, that shall not exempt thee. Thou
art a member of the visible Church ;
that shall be no protection; nay,
that will add to thy condemnation.

A man will endure an unfruitful tree
anywhere rather than in his garden or
orchard; in the fields or hedges men
suffer them to grow, but they cut them
down, cast them out of their gardens.
God is not so much displeased with
the unfruitfulness of heathens and pa
gans ; they are trees of the forest.
Christ shows where they grow (xiv.
13), in the highways or hedges. But
a Christian grows in God's garden;
that must be fruitful. " Every branch
that bears not fruit in me he takes
away," saith Christ (John xv. 2).
Macer taurus in pingui arvo, — Lean
kine in a fat pasture is an ill sign.
Bishop Browning.
The empyrean heaven saved not the
angels who in that heaven committed
sin. The terrestrial Paradise saved
not Adam, who in that Paradise com
mitted sin. And dost thou presume
to hope in the Church for impunity
of those evils which in the Church
you perpetrate? Segneri.
JOHN'S EXHORTATION TO THE
PEOPI.E.
John did not demand tears. He
did not ask that a committee or a
church-session should probe the hearts
of his hearers to find out how deep
their convictions of sin might be. He
demanded outward and substantial evi
dence. "Bring forth fruits meet for
repentance." He did not demand that
they should sit every evening for weeks
on an anxious-seat, or that they should
frequent inquiry-meetings for months.
If you are sorry, show it by doing
better, he said. Let honester, purer,
and kindlier lives be proof of the sin
cerity of your penitence. If you have

who hath warned you to flee from the wrath to come ? bring forth therefore fruits meet for
repentance : and think not to say within yourselves, ' We have Abraham to our father ' :
for I say unto you, that God is able of these stones to raise up children unto Abraham.
And now also the ax is laid unto the root of the trees : therefore every tree which bringeth
not forth good fruit is hewn down, and cast into the fire.''
And the people asked him, saying, " What shall we do then ? " He answereth and saith
unto them, " He that hath two coats, let him impart to him that hath none ; and he that
hath meat, let him do likewise.''

THE VOICE IN THE WILDERNESS.

53

two coats, give one to some coatless
man. That is better than any amount
of anguish over sinfulness in general. E. E.
Celestial love, with the affections of
good and truth, and the perceptions
thence derived, and at the same time
with the delights of these affections
and the thoughts thence derived, may
be compared to a tree with beautiful
branches, leaves, and fruits; the life's
love is that tree ; the branches, with
the leaves, are the affections of good
and truth, with their perceptions ; and
the fruits are the delights of the affec
tions with their thoughts. Swedenborg.
When, therefore, he came down
among the cities- of men, as the great
preacher of repentance, and found him
self surrounded with multitudes of all
kinds, given up to sins and vices of
wliich he knew nothing, we might
have expected that he would have said
something of the desert and his own
more excellent mode of life ; that he
would have called upon all men to
retire from so wicked a world, and to
five, like himself, quite disengaged
from all temporal things. But the
holy Baptist's teaching was far differ
ent from this ; he was as gentle and
considerate to others as he was severe
and unsparing to himself; they con
fessed their sins unto him, and he
entered into all their temptations ; and
instead of requiring of them great and
difficult things, he told them to avoid
their besetting sins and temptations,
and so amend their lives; that first,
leaving off to do evil, they might learn
to do well; and then, no doubt, he
hoped that they would be led on by
the Spirit of God to higher and better
things. Plain Sermons.

Men know they must repent ; but
the definition of repentance they take
from the convenience of their own
affairs : what they will not part with,
that is not necessary to be parted with ;
and they will repent, but not restore :
they will say nollem factum, they wish
they had never done it ; but, since it
is done, you must give them leave to
rejoice in their purchase : they will ask
forgiveness of God ; but- they sooner
forgive themselves, and suppose that
God is of their mind : if you tie them
to hard terms, your doctrine is not to
be understood, or it is but one doctor's
opinion, and therefore they will fairly
take their leave, and get them another
teacher. Jeremy Taylor.
It is the madness of superstition to
think to charm God by ceremonies ;
indeed, to expect that from anything
which God fiath not promised and
which reason cannot account for.
Dr. Whichcote.
People who are always lamenting
their lack of feeling are, for the most
part, those who crave some vague sense
of the turpitude of human wrong-doing
in general. But John was the most
personal of preachers. He pointed out
the specific sins of his hearers. He
listened to specific confessions. He
gave specific exhortations. Bepentance
of a general sort is not worth the
while. If you will regret your sins,
drag out your own particular wrong
doing and look at it. Do not weep
over Adam's; fall, nor repent of the
general depravity of man, but turn
with loathing and regret from that
which defiles your own life. If you
are stingy, or greedy, or . envious, or
lustful, or smally selfish, or ill-tem
pered, or censorious, or lazy, remember
that one tear over your specific sin is

Then came also publicans to be baptized, and said unto him, "Master, what shall we
do ?" And he said unto them, " Exact no more than that which is appointed you.''
And the soldiers likewise demanded of him, saying, "And what shall we do?" And
he said unto them, "Do violence to no man, neither accuse any falsely ; and be content
with your wages."

54

CHRIST IN LITERATURE.

better than a thousand shed from a
vague sense of general unworthiness. E. E.
We must come back to our point,
which is, not to urge you all to give
yourself up to mission work, but to
serve God more in connection with
your daily calling. I have heard that
a woman who has a mission makes a
poor wife or a bad mother : this is
very possible and at the same time
veTy lamentable ; but the mission I
urge is not at all of this sort. Dirty
rooms, slatternly gowns, and children
with unwashed faces are swift wit
nesses against the sincerity of those
who keep others' vineyards and neglect
their own. I have no faith in that
woman who talks of grace and glory
abroad, and uses no soap and water at
home. Let the buttons be on the
shirts, let the children's socks be
mended, let the roast mutton be' done
to a turn, let the house be as neat as
a new pin, and the home be as happy
as home can be. Serve God by doing
common actions in a heavenly spirit,
and then, if your daily calling only
leaves you cracks and crevices of time,
fill them up with holy service. Spurgeon.
The humblest handicraft, when ex
ercised from love to God and for his
sake, becomes a lofty spiritual function.
According to the words of Luther, —
"No holier work the priest performs,
Than when in faith, to sweep the room,
The Christian housemaid plies her broom."
Tholuck.
Many godly women have grown up
in the habit of going through their

domestic duties without ever imagin
ing that there is any godliness in per
forming them well; so, many men
who have the root of the matter in
them have grown up in the habit of
regarding their public duties in trade
as no part of their religion. They,
too, count nothing piety but what is
done in the closet of devotion and in
the house of God, except what they
may occasionally do in visiting the
afflicted or in relieving the poor ; and
thus both sexes confirm each other in
the pernicious opinion that ordinary
duty is no proof of vital godliness.
Robert Philip.
john prophesies of christ.
He will purge his floor.
Sufferme to be food to the wild beasts,
by whom I shall attain unto God.
For I am the wheat of God; and I
shall be ground by the teeth of the
wild beasts, that I may be found the
pure bread of Christ. Ignatius.
Christ greater than John.
But when Christ came into the
world, he opened the fountains of
mercy, and broke down all the banks
of restraint ; he preached repentance,
offered health, gave life, called all
wearied and burdened persons to come
to him for ease and remedy ; he glori
fied his Father's mercies, and himself
became the great instrument and chan
nel of its emanation. He preached
and commanded mercy by the example
of God ; he made his religion that he
taught to be wholly made up of doing
and receiving good ; this by faith, that
by charity. Jeremy Taylor.

And as the people were in expectation, and all men. mused in their hearts of John,
whether he were the Christ, or not ; John answered, saying unto them all, " I indeed bap
tize you with water ; but one mightier than I cometh, the latchet of whose shoes I am not
worthy to unloose : he shall baptize you with the Holy Ghost and with fire : whose fan is
in his hand, and he will thoroughly purge his floor, and will gather the wheat into his gar
ner ; but the chaff he will bum with fire unquenchable."
And many other things in his exhortation preached he unto the people.

CHAPTER V.
THE BAPTISM AND TEMPTATION OF JESUS.

CHRIST IS BAPTIZED IN JORDAN.
Why should our Lord, who was
without sin, have come to a baptism of
repentance 1 Because he was made sin
for its. For the same reason he suf
fered the curse of the law. It became
him; being in the likeness of sinful flesh,
to go < through those rites and purifica
tions which belonged to that flesh.
There is no more strangeness in his
having been baptized by John than in
his keeping the Passovers. The one
rite, as the other, belonged to sinners,
and among the transgressors he was
numbered. Alford.
He would practice thirty years to
gether that which he was to preach in
three. Alfonzo Bodriquez.
CHRIST IS TEMPTED OF THE DEVTX.
Had Hercules sat at home by the
fireside, and passed his life in effem
inate ease and indulgences, he had
never been Hercules. They were the
lion, the hydra, the boar, and all those
monsters he so laboriously defeated,
which exercised his gallantry. What

honor had he acquired if his virtue
had not been thus dangerously em
ployed? What benefit had mankind
reaped from so great a soul if he had
declined the occasions of exerting it?
Epictetus.
The garden and the desert are the
two most opposite poles of natural
life ; in them we have the highest har
monies and the deepest discords of na
ture. It was just that the first Adam,
so long as he stood in his original
uprightness, should be a dweller in
the garden, that his outward surround
ings should correspond to his inner
life, that there should be no disagree
ment between them ; and it was there,
in the garden of Eden, that his tempta
tion went forward. Being worsted in
the conflict, he was expelled therefrom ;
and he, and that race whose destinies
were linked with his, should hence
forth inhabit an earth which was
cursed for his sake  The second
Adam, therefore, taking up the conflict
exactly where the first had left it, and
inheriting all the consequences of his

Then cometh Jesus from Nazareth of Galilee to Jordan unto John, to be baptized of
him. But John forbade him, saying, " I have need to be baptized of thee, and comest
thou to me?" And' Jesus answering said unto him, " Suffer it to be so now : for thus it
becometh us to fulfill all righteousness." Then he suffered him.
And Jesus, when he was baptized, went up straightway out of the water : and, lo, the
heavens were opened unto him, and he saw the Spirit of God descending in a bodily shape
like a dove, and lighting upon him : and, lo, a voice from heaven, saying, " This is my be
loved Son, in whom I am well pleased."
And Jesus himself began to be about thirty years of age.
And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit
into the wilderness, being forty days tempted of the Devil ; and was with the wild beasts.
And in those days he did eat nothing : and when they were ended, he afterward hungered.

56

CHRIST IN LITERATURE.

defeat, in the desert does battle with
the foe ; and, conquering him there,
wins back the garden for that whole
race whose champion and representative
in this conflict fie had been. And this
is not the less true, however as yet
that garden blooms not again, or blooms
only in part ; for in the higher culture
and more complete subduing to the
needs and delights of men of those
regions where the faith of Christ is
owned, we may see already pledges
and promises of that complete restora
tion of the earth to all its original
fertility and beauty which Christ's vic
tory over Satan in the wilderness shall
one day have brought about. Trench.
He that brought ruin into the state
of man began the same by eating ; but
he that brought recovery into the ru
inated state of Adam began the same
by fasting. Archbishop Sutton.
Command that these stones he made Dread.
He could create at will whatever he
pleased, and have whatever he would
of things created ; but we do not find
that he used this power either for him
self or for his disciples (Matthew xii.
1), but he did for the multitude,
whom he fed upon two occasions, in
great numbers, with a few loaves.
Cardinal Bonaventura.
Our Lord's determined purpose and
design was to overcome the Devil, not
by the exercise of his power, but by
means of his own self-abasement. Jerome.
It is written.
Lord Jesu, let thy Scriptures be my
pure delight ! Let me not be deceived
in them ; let me not deceive others by
them. Augustine.

An adulterous sense crosseth the
verity of Scripture as much as does
the corruption of the text. Tertullian.
A false interpretation of Scripture
causes that the gospel of the Lord
becomes the gospel of man, or, which
is worse, of the Devil Jerome.
If, after all this, he despairs to pre
vail upon us as a devil, he can quickly
shift his shape, and " transform himself
into an angel of light," and engage
our very consciences unto evil : he can
disguise his temptations under impul
ses of the Holy Spirit, persuade us
that what he prompts is our duty,
head his " fiery darts " with Scripture
sentences, wrap up his poison in the
leaves of the Bible, and wound our
souls by our consciences. Bishop Hopkins.
Parts and parcels of truth are the
most envenomed shafts which fly from
the bow of Satan. William Howells.
I never heard of the Devil yet quot
ing Scripture accurately, or without
getting matters mixed. He is not used
to it, and he always gets things wrong
whenever he attempts it. Henry Bergh.
It is written again.
Though thou canst not clear an ob
scure Scripture, thou shalt always find
a sufficient guard in one that is clearer.
Leighton.
Evermore we know certainties must
rule uncertainties, and clear truths
doubtful. Bishop Sanuerson.
He forced him not ; he touched him
not ; only said, " Cast thyself down,"
that we may know whosoever obeyeth

And the Devil said unto him, " If thou be the Son of God, command this stone that it
be made bread." And Jesus answered him, saying, " It is written, ' That man shall not
live by bread alone, but by every word of God.' " And he brought him to Jerusalem, and
set him on a pinnacle of the temple, and said unto him, " If thou be the Son of God, cast
thyself down, from hence : for it is written, 'He shall give his angels charge over thee, to
keep thee : and in their hands they shall bear thee up, lest at any time thou dash thy foot
against a stone.'" And Jesus answering said unto him, "It is said, 'Thou shalt not

THE BAPTISM AND TEMPTATION OF JESUS.

57

the Devil casteth himself down ; for
the Devil may suggest, compel he can
not. Chrysostom.
In a moment of time.
Satan, in his temptations, employs
a hurry and rapidity ; he presents a
rapid view ; he will not leave time for
our principles to be called up, but
takes us off our guard. Earthly things
will not bear inspection. Richard Cecil.
Is delivered nnto me.
The Tempter here confesses that he
was not the world's maker. Therefore
it was not the highest order of worship
that he demanded for himself; and
that no inferior worship could possibly
be paid to any creature, this Jesus
shows, and much less paid to Satan.
Bengel.
Whether or by what means does
Satan seduce or lead astray the whole
world, if not by drawing them off from
the due worship of God to the undue
worship of himself ? Rupert.
There be some that will say they
were never tempted with kingdoms.
It may well be, for it needs not when
less will serve. It was Christ only
who was thus tempted ; in him lay an
heroical mind that could not be al
lured with small matters. But with
us it is nothing so, for we esteem far
more basely of ourselves. We set our
wares at a very easy price; he may
buy us even dagger-cheap, as we say.
He need never carry us so high as the
mount. The pinnacle is high enough ;
yea, the lowest steeple in all the town

would serve the turn. Or let him but
carry us to the leads and gutters of
our own houses, nay, let us but stand
in our windows or our doors, if he
will give us but so much as we can
there see, he will tempt us thoroughly ;
we will accept it and thank him too.
He shall not need to come to us with
kingdoms. If he would come to us
with thirty pieces, I am afraid many
of us would play Judas. Nay, less
than so much would buy a great sort,
even "handfuls of barley and pieces
of bread" (Ezekiel xiii. 19). Yea,
some will not stick to buy and sell
the poor for a pair of shoes, as Amos
speaketh  A matter of half a
crown, or ten groats, a pair of shoes,
or some such trifle, will bring us on
our knees to the Devil. Bishop Sanderson.
Poverty, predestination, and ambi
tion are the three quivers from which
the Devil drew his arrows. Jeremy Taylor.
'He departed from him.
Satan's most prevailing temptation
is worldly wealth. When this bat
tery could not make a breach, he
raised the siege, despairing of success.
Bishop Hopkins.
Angels came.
As subjects to their Sovereign, not
as helpers to the indigent. Augustine.
How sweet to the believer is the
reflection that, though he is yet a
stranger in the world of spirits, still
the worid of spirits is not a stranger

to hjm !

Toplady.

tempt the Lord thy God.' " And the Devil, taking him up into an high mountain, showed
unto him all the kingdoms of the world in a moment of time. And the Devil said unto
him, " All this power will I give thee, and the glory of them : for that is delivered unto
me ; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be
thine." And Jesus answered and said unto him, "Get thee behind me, Satan : for it is
written, ' Thou shalt worship the Lord thy God, and him only shalt thou serve.' "
And when the Devil had ended all the temptation, he departed from him for a season.
And, behold, angels came and ministered nnto him.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem
to ask him, " Who art thou ? " And he confessed, and denied not ; but confessed, " I am
not the Christ." And they asked him, " What then ? Art thou Elias ? " And he said,

58

CHRIST IN LITERATURE.

Use of temptation.
It is quite true that even from these
temptations themselves we may derive
good ; that they, even with issues sor
rowful for the time as these, may yet
be to us sources of ultimate strength ;
that thus it may prove with us as with
the oyster, wliich stops with a prftcious
pearl the hole in the shell which was
originally a disease ; as with the broken
limb, which, having been set, may be
stronger than if it had never been
broken. It may fare with us as island
ers of the Southern Ocean fancy that
it fares with them ; counting, as they
do, that the strength and valor of the
warrior whom they have slain in battle
passes into themselves, as their right
ful inheritance ; for so it proves indeed
with the Christian man and the tempta
tions which he conquers and slays ; and
this even though the victory may have
been won not without hurts to him
self, gotten in the conflict. The
strength which lay in the temptation
has shifted its seat, and passed over
into the man who has overcome the
temptation. Trench.
When you maturely look into the
nature and design of temptations, you
will find the most taking to be but as
. so many cheats, which, under the visor
of some delight or profit, would rob
you of your integrity, and betray you
to enmity both with God and yourself.
And therefore, when you entertain any

temptation to sin, you do as wisely as
he who takes those into his house
whom he knows are come on purpose
to spoil him of what he esteems most
precious. Dr. Lancelot Addison.
THE FIRST DISCIPLES.
St. Andrew was the first convert
among the Apostles ; he was especially
in our Lord's confidence ; thrice is he
described as bringing others to him
(John i. 41 ; vi. 8, 9 ; xii. 22) ; lastly,
he is little known in history, while the
place of dignity and the name of
highest renown have been allotted to
his brother Simon, whom he was the
means of bringing to the knowledge of
his Saviour. Our lesson then is this :
that those men are not necessarily the
most useful men in their generation, nor
the most favored by God, who make
the most noise in the world, and who
seem to be principals in the great
changes and events recorded in his
tory ; on the contrary, that, even when
we are able to point to a certain num
ber of men as the real instruments of
any great blessings vouchsafed to man
kind, our relative estimate of them,
one with another, is often very er
roneous ; so that, on the whole, if we
would trace truly the hand of God in
human affairs, and pursue his bounty,
as displayed in the world, to its orig
inal sources, we must unlearn our ad
miration of the powerful and distin-

" I am not." "Art thou that prophet ? " And he answered, " No." Then said they unto
him, " Who art thou ? that we may give an answer to them that sent us. What sayest
thou of thyself?" He said, "I am the voice of one crying in the wilderness, 'Make
straight the way of the Lord,' as said the prophet Esaias."
And they which were sent were of the PhariSees. And they asked him, and said unto
him, "Why baptizest thou then, if thou be not that Christ, nor Elias, neither that
prophet ? "
John answered them, saying, ' ' I baptize with water : but there standeth one among you,
whom ye know not ; he it is, who coming after me is preferred before me, whose shoe's
latchet I am not worthy to unloose.1'
These things were done in Bethabara beyond Jordan, where John was baptizing.
The next day John seeth Jesus coming unto him, and saith, " Behold the Lamb of God,
which taketh away the sin of the world ! This is he of whom I said, * After me cometh a
man' which is preferred before me ; for he was before me.' And I knew hini not : but that
he should be made manifest to Israel, therefore am I come baptizing with water. "

THE BAPTISM AND TEMPTATION OF JESUS.

59

guished, our reliance on the opinion
of society, our respect for the decisions
of the learned or the multitude, and
turn our eyes to private life, watch
ing, in all we read or witness, for the
true signs of God's presence, the graces
of personal holiness, manifested in his
elect, which, weak as they may seem to
mankind, are mighty through God, and
have an influence upon the course of
his providence, and bring about great
events in the world at large, when the
wisdom and strength of the natural
man are of no avail J. H. Newman.
Findeth his own brother Simon.
As an ancient writer beautifully re
marks, Christ laid the foundations of
his Church on brotherly love, as he
had done also in the Old Testament,
beginning that earlier building from
Moses and Aaron, who were brethren. Keble.
This case is an excellent pattern of
all cases where spiritual life is vigorous.
As soon as a man has found Christ, he
begins to find others. I will not be
lieve that thou hast tasted of the
honey of the gospel if thou canst eat
it all thyself. True grace puts an end
to all spiritual monopoly. Andrew
first found his own brother Simon,
and then others. Relationship has a
very strong demand upon our first in
dividual efforts. Andrew, thou didst
well to begin with Simon. I doubt
whether there are not some Christians
giving away tracts at other people's
houses who would do well to give
away a tract at their own, — whether
there are not some engaged in works
of usefulness abroad who are neglect

ing their special sphere of usefulness at
home. Thou mayst or thou mayst not
be called to evangelize the people in
any particular locality, but certainly
thou art called to see after thine own
servants, thine own kinsfolk and ac
quaintance. Let thy religion begin at
home. Many tradesmen export their
best commodities ; the Christian should
not. He should have all his conver
sation everywhere of the best savor;
but let him have a care to put forth
the sweetest fruit of spiritual life
and testimony in his own family.
When Andrew went to find his
brother, he little imagined how em
inent Simon would become. Simon
Peter was worth ten Andrews, so
far as we can gather from sacred his
tory, and yet Andrew was instrumen
tal in bringing him to Jesus. You
may be very deficient in talent your
self, and yet you may be the means of
drawing to Christ one who shall be
come eminent in grace and service.
Ah ! dear friend, you little know the
possibilities which are in you. You
may but speak a word to a child, and
in that child there may be slumbering
a noble heart which shall stir the Chris
tian Church in years to come. Andrew
has only two talents, but he finds
Peter. Go thou and do likewise.
C. H. Spurgeon.
"What seek ye?"
0 the incomparable sweetness of
the spirit of Jesus ! If we begin to
follow him, immediately he turns about
to speak to us ; he graciously asks us
what we seek, and kindly invites us to
go with him and find. And those, 0
dearest Lord, who have found thee,

And John bare record, saying, " I saw the Spirit descending from heaven like a dove,
and it abode upon him. And I knew him not : but he that sent me to baptize with water,
the same said unto me, ' Upon whom thou shalt see the Spirit descending, and remaining
on him, the same is he which baptizeth with the Holy Ghost.' And I saw, and bare, record
that this is the Son of God." '¦*
Again, the next day after, John stood, and two of his disciples ; and looking upon Jesus
as he walked, he saith, " Behold the Lamb of God ! "
And the two disciples heard him speak, and they followed Jesus. Then Jesus turned,
and saw them following and saith unto them, " What seek ye ? "

60

CHRIST IN LITERATURE.

thou wilt suffer to abide with thee for
ever. If they sometimes deprive them
selves of thy happy presence, it is ta
seek out others, and charitably to
bring them to thee, that they may im
part to them the joys they have met,
and make them share with them in the
same felicity ; and thou wilt receive
them alike for thine, and make thy
joys enough for them all. Austin.
" Come and see. "
Master, where abidest thou ?
Lamb of God, 't is thee we seek :
Eor the wants which press us now
Other aid is all too weak.
Canst thou take our sins away ?
May we find repose in thee ?
Erom the gracious lips to-day,
As of old, breathes, " Come and see."
Mks. Chakles.
Nathanael. The arguments in favor of the iden
tity of Nathanael and Bartholomew
are many. If, however, they were
not names of the same person, then
Nathanael was not called to be one of
the twelve. We find him in the fish
ing-party after the resurrection (John
xxi.), and there seems no reasonable
doubt that the Bartholomew who is
always coupled with Philip by the
other Evangelists is the Nathanael of
John. This is the more reasonable

since Bartholomew is not a name, but
signifies only " the son of Tohnai."
E. E.
In what does this " having no guile "
consist? Is it that he had no sin?
Is it that he was not sick ? Is it that
he had not need of that Physician?
Far from it. No one is so born as
not to need that Physician. If there
was no guile in him, the Physician
judged him curable, not healthy. He
was curable because he had no guile.
How was it that guile was not in him?
If he is a sinner he confesses himself
to be a sinner, for if he is a sinner and
calls himself righteous, guile is in his
mouth. Augustine.
The mere sitting of an Israelite
under his fig-tree was of itself too com
mon an occurrence (1 Eitigs iv. 25 ;
Micah iv. 4; Zechariah iii. 10) to
yield such a sign. It is plain our
Lord must here refer to some passage,
outward or inward, in Nathanael's fife,
most probably inward and spiritual,
some earnest prayer, some great mental
struggle, the overcoming, it may be, of
some strong temptation, which under
that fig-tree had lately found place;
immediately, as it would seem, before
Philip had found him, and invited

They said unto him, "Rabbi," (which is to say, being interpreted, Master,) "where
dwellest thou ? "
He saith unto them, " Come and see."
They came and saw where he dwelt, and abode with him that day : for it was about the
tenth hour. One of the two which heard John speak, and followed him, was Andrew, Si
mon Peter's brother. He first findeth his own brother Simon, and saith unto him, "We
have found the Messias," (which is, being interpreted, the Christ.)
And he brought him to Jesus. And when Jesus beheld him, he said, " Thou art Simon
the son of Jona : thou shalt be called Cephas," which is, by interpretation, A stone.
The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto
him, "Follow me."
Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathanael,
and saith unto him, " We have found him, of whom Moses in the law, and the prophets,
did write, Jesus of Nazareth, the son of Joseph."
And Nathanael said unto him, " Can there any good thing come out of Nazareth ? "
Philip saith unto him, " Come and see."
Jesus saw Nathanael coming to him, and saith of him, " Behold an Israelite indeed, in
whom is no guile I "
Nathanael saith unto him, " Whence knowest thou mo ? "

THE BAPTISM AND TEMPTATION OF JESUS.

61

him to Jesus ; for that call, too, the
Lor,d declares to be known to him.
Trench.
Let every one, out of love to God
and to his own salvation, exercise him
self diligently in the recollection of the
Presence of God, which is the most
useful of all exercises, b. Overberg.

Ascending and descending.
What Israel saw in sleep, that the
true Israelite, it is said, will soon see,
waking. Grotius.
An angelical life, spent between
ascending in prayer to fetch blessings
from above, and descending to scatter
them among men. Leighton.

Jesus answered and said unto him, " Before that Philip called thee, when thou wast
under the fig-tree, I saw thee."
Nathanael answered and saith unto him, "Rabbi, thou art the Son of God; thou art
the King of Israel."
Jesus answered and said unto him, " Because I said unto thee, I saw thee under the fig-
tree, believest thou? thou shalt see greater things than these. " And he saith unto him,
" Verily, verily, I. say unto you, Hereafter ye shall see heaven open, and the angels of God
ascending and descending upon the Son of man."

CHAPTER VI.

EARLY MINISTRY.

THE WATER MADE WINE.
It seems to me that it needs no
great power of faith to believe in the
miracles, for true faith is a power, not
a mere yielding. There are far harder
things to believe than the miracles.
For a man is not required to believe in
them save as believing in Jesus. If a
man can believe that there is a God,
he may well believe that, having made
creatures capable of hungering and
thirsting for him, he must be capable
of speaking a word to guide them in
their feeling after him. And if he is
a grand God, a God worthy of being
God, yea (his metaphysics even may
show the seeker), if he is a God capa
ble of being God, he will speak the
clearest, grandest word of guidance
which he can utter intelhgible to his
creatures. For us -that word must
simply be the gathering of all the ex
pressions of his visible works into an
infinite human face, lighted up by an
infinite human soul behind it, — name
ly, that potential essence of man, if I
may use a word of my own, which was
in the beginning with God. If God
should thus hear the cry of the noblest
of his creatures, — for such are all they
who do cry after him, — and in very
deed show them his face, it is but
natural to expect that the deeds of the
great Messenger should be just the

works of the Father done "in little.
If he came to reveal his Father in
miniature, as it were (for in these un
speakable things we can but use fig
ures, and the homeliest may be the
holiest), to tone down his great voice
— which, too loud for men to hear it
aright, could but sound to them as an
inarticulate thundering — into such a
still small voice as might enter their
human ears in welcome human speech,
then the works that his Father does so
widely, so grandly, that they transcend
the vision of men, the Son must do
briefly and sfiarply before their very
eyes. George Macdonald.
This beginning of miracles is as truly
an introduction to all other miracles
which Christ did, as the parable of the
sower is an introduction to all other
parables which he spoke. No other
miracle would have had so much in it
of prophecy, would have served as so
fit an inauguration to the whole future
work of the Son of God. For that
work might be characterized through
out as an ennobling of the common
and a transmuting of the mean; a
turning of the water of earth into the
wine of heaven. Trench.
I believe we shall find, when all
things are opened to us, that there had
been a previous hint given her, — where

And the third day there was a marriage in Cana of Galilee ; and the mother of Jesus was
there : and both Jesus was called, and his disciples, to the marriage.
And when they wanted wine, the mother of Jesus saith unto him, " They have no wine.''
Jesus saith unto her, "Woman, what have I to do with thee? mine hour is not yet
come."

EARLY MINISTRY.

63

or how, I would not presume to say —
by our Lord, of his intention and the
manner of performing it, and that her
fault was the too rash hastening on of
what had been his fixed purpose. Alford.
He that made wine on that day at
the marriage-feast in those six water-
pots which he commanded to be filled
with water, the same does every year
the like in vines. For, as what the
servants put into the water-pots was
changed into wine by the operation of
the Lord, just so what the clouds pour
forth is changed into wine by the
operation of the same Lord. But at
the latter we do not marvel, because it
happens every year; by constant use
it hath lost its wonder. Augustine.
Christ, in the beginning of his
preaching, changing water into wine,
signified that the Mosaic law, itself
insipid and cold like water, should be
changed in the gospel to grace, which
is like wine, generous, rich, warm, and
active. Cornelius A Lapide.
And apart from all that is local and
temporary, this miracle may be taken
as the sign and symbol of all which
Christ is evermore doing in this world,
ennobling all that he touches, making
saints out of sinners, angels out of
men, and, in the end, heaven out of
earth, a new paradise of God out of
the old wilderness of the world. For
the prophecy of the world's regenera

tion, of the day in which his disciples
shall drink of the fruit of the vine new
in his kingdom, is eminently here ; in
this humble feast, the rudiments of the
great festival wliich shall be at the
open setting up of his kingdom, — that
marriage festival in which he shall be
himself the Bridegroom, and his Church
the bride, — that season when his
"hour" shall have indeed "come." Trench.
God chooses that men should be
tried, but let a man beware of tempt
ing his neighbor. God knows how and
how much, and where and when. Man
is his brother's keeper, and must keep
him according to his knowledge. A
man may work the will of God for
others and be condemned therein be
cause he sought his own will and not
God's. That our Lord gave this com
pany wine does not prove that he
would have given any company wine.
To some he refused even the bread
they requested at his hands. Because
he gave wine to the wedding-guests,
shall man dig a pit at the corner of
every street, that the poor may fall
therein, spending their money for that
which is not bread, and their labor for
that which satisfieth not? Let the
poor man be tempted as God wills, for
the end of God is victory; let not
man tempt him, for his end is his
neighbor's fall, or at best he heeds it
not for the sake of gain, and he shall
receive according to his works.
George Macdonald.

His mother saith unto the servants, " Whatsoever he saith unto you, do it."
And there were set there six water-pots of stone, after the manner of the purifying of the
Jews, containing two or three firkins apiece. Jesus saith- linto them, " Fill the water-pots
with water." And they filled them to the brim. And he saith nnto them, "Draw out
now, and bear unto the governor of the feast."
And they bare it. When the ruler of the feast had tasted the water that was made wine,
and knew not whence it was, (but the servants which drew the water knew,) the governor
of the feast called the bridegroom, and saith unto him, " Every man at the beginning doth
set forth good wine ; and when men have well drunk, then that which is worse : but thou
hast kept the good wine until now."
This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory ;
and his disciples believed on him.

64

CHRIST IN LITERATURE.

CHRIST TAKES UP HIS ABODE AT
CAPERNAUM.
As John carried on his public minis
try at the extreme boundary of the
Holy Land, in the wilderness, so Jesus
appeared first at another extreme limit'
of the country, in Upper Galilee. Ca
pernaum became his earthly residence.
This choice had a twofold advantage.
For, while he gave thereby a practical
denial to the carnal Messianic hopes
and expectations of the people of
Judaea, he also occupied a field most
suitable for bis own peculiar activity.
There he found the greatest suscepti
bility for the kingdom, and readiness
to receive him, especially among the
retired worshipers of Jehovah who
lived by the lake of Galilee, and par
ticularly among the disciples of John
whom he had already attracted around
him. This residence of the Saviour in
Galilee had been predicted, and was a
signal fulfillment of the great Messianic
prophecy of Isaiah. Lastly, his abode
among the fishermen of Galilee was in
complete harmony with what his bap
tism and the victory over the tempter
implied ; being, in truth, a perfect re
nunciation of the world, in reference
to its carnal views concerning the the
ocracy and the Messiah. But we may
also regard this as a manifestation of
his Spirit and of his gospel. Just as
he commenced his destruction of the
kingdom of darkness by conquering
the power of Satan in his chief temp

tations, so he commenced the building
up of the kingdom of heaven among
the most despised portion of his peo
ple, the most needy, and the most des
titute of the means which the synagogue
provided for cultivating spiritual life.
It was among these that the Saviour
first publicly and unreservedly pro
claimed the kingdom of heaven. Lange.
the first ci/eansing of the
TEMPLE.
He acts in the spirit of a true re
former, with much zeal and with as
much moderation. He casts out the
abuses, but doth not forbid the duties
of the temple. He whips out the
merchants, but not the ministers of
the house of God ; overthrows the
tables of the money-changers, but ran
sacks not the treasury of the temple ;
nay, he countenances that, and gives
encouragement to it. Bishop Browning.
When our Saviour drove the sheep
and oxen out of the temple, he did
not drive them into his own pasture 3
nor sweep the coin into his own pock
ets, when he overturned the tables of
the money-changers. But we have, in
our days, many who are forward to
offer God such zeal as not only costs
them nothing, but wherewith they
have gained great estates. Thomas Fuller.

After this he went down to Capernaum, he, and his mother, and his brethren, and his
disciples ; and they continued there not many days. And the Jews' passover was at hand,
and Jesus went up to Jerusalem, and found in the temple those that sold oxen and sheep
and doves, and the changers of money sitting ; and when he had made a scourge of small
cords, he drove them all out of the temple, and the sheep, and the oxen ; and poured out
the changers' money, and overthrew the tables ; and said unto them that sold doves, " Take
these things hence ; make not my Father's house a house of merchandise.'' And his disci
ples remembered that it was written, " The zeal of thine house hath eaten me up."
Then answered the Jews and said unto him, " What sign showest thou unto us, seeing
that thou doest these things ? "
Jesus answered and said unto them, " Destroy this temple, and in three days I will raise
it up."Then said the Jews, "Forty and six years was this temple in building, and wilt thou
rear it up in three days ? " ,
But he spake of the temple of his body. When therefore he was risen from the dead,

EARLY MINISTRY.

65

When the Jews here demand a sign,
it was upon the doing of that which,
if they had attended to, had been a
sufficient sign to them ; for his driving
the buyers and sellers out of the tem
ple, being a thing permitted by the
Sanhedrim and the priests, how could
they think so mean a person in ap
pearance as our Saviour was could ever
have effected it, had it not been for a
Divine majesty and power which ap
peared in him ? It was not then the
expectation of miracles which our Sav
iour rebuked in the Jews, but their
being unsatisfied with the kind and
nature of his miracles. Bishop Stillingeleet.
the convebsation with nicode
MUS.
The poor Galilean or vulgar Jew
had liberty to follow Christ every hour,
not ashamed to be seen at midday in
his company ; but the conspicuous em
inence of Nicodemus's place compels
him to repair unto the Lord, like a
thief, by night, — an ill abodance that
those heavenly mysteries wherewith he
sought to enlightep his mind should
seem obscure. This man was grown
so great in Israel that he could hardly
be taken down to the pitch of child
hood or infancy, into which mold he
must of necessity be cast ere he can be
born anew or receive the kingdom of
God aright. Dr. Jackson.

It is most reasonable we should own
the God we serve, even in the face of
the world; and not, like Nicodemus,
carry our religion in a dark lanthorn. Gurnall.
Wise Nicodemus saw such light
As made him know his God by night.
Most blest believer he,
Who in that land of darkness and blind eyes,
Thy long-expected healing wings could see
When thou didst rise !
And, what can nevermore be done,
Did at midnight speak with the sun !
Henky Vaughan.
Except a man he born again.
These words seem to fall in, and
bear the same kind of sense with those
of John Baptist : " Think not to say,
we have Abraham for Our father." . . .
He teacheth that the Jews must claim
an interest in the Messiah by a heaven
ly, not an earthly, birth. Lightfoot.
I feel that I am not to be mended,
but transformed. Seneca.
Born of the Spirit.
My teaching is not of doing nor of
leaving undone, but of being. It is not
new works done, but a new man to
do them ; not another life only, but
another birth. Luther.
Where it listeth.
The physiognomies of those who are
born again are as various as those of
natural men. Draseke.

his disciples remembered that he had said this unto them ; and they believed the scripture,
and the word which Jesus had said.
Now when he was in Jerusalem at the passover, in the feast-day, many believed in his
name, when "they saw the miracles which he did. But Jesus did not commit himself unto
them, because he knew all men, and needed not that any should testify of man : for he
knew what was in man.
There was a man of the Pharisees, named Nicodemus, a ruler of the Jews : the same
came to Jesus by night, and said unto him, " Rabbi, we know that thou art a teacher come
from God ; for no man can do these miracles that thou doest, except God be with him.
Jesus answered and said unto him, " Verily, verily, I say unto thee, Except a man be
born again, he cannot see the kingdom of God. "
Nicodemus saith unto him, " How can a man be born when he is old ? Can he enter the
second time into his mother's womb, and be born ? "
Jesus answered, " Verily, verily, I say unto thee, Except a man be born of water and of
the Spirit, he cannot enter into the kingdom of God. That which is bom of the flesh is
flesh ; and that which is bora of the Spirit is spirit. Marvel not that I said unto thee, Ye
5

66

CHRIST IN LITERATURE. '

God ,hath divers ways into divers
men. Into some he comes at noon, in
the sunshine of prosperity ; to some
in the dark and heavy clouds of ad
versity. Some he affects with the
music of the church ; some, with some
particular collect or prayer ; some, with
some passage in a sermon, which takes
no hold of him that stands next to
him. Watch the way of the Spirit of
God into thee ; that way which he
makes his path, in which he comes
ofteaest to thee, and by which thou
findest thyself most affected and best
disposed towards him ; and pervert
not that path, foul not that way.
"Make straight his paths," that is,
keep them straight; and when thou
observest which is his path in thee
(by what means especially he works
upon thee), meet him in that path ;
embrace him in " those means, and
always bring a .facile, a fusile, a duc
tile, a tractable soul to the offers of his
grace in his way. Dr. Donne.
Lf the Spirit bloweth where it listeth,
we are not certainly to exclude any
place or nation from these blessed
gales, or with the Donatists to confine
him to any corner of the world, or to
the church or congregation we are
of; as if he could blow nowhere else.
Learn Charity. 2. If the Spirit blow
eth how he listeth, we do but show
our folly to prescribe to him his way.
He knows what best he has to do,
how best to manage us to salvation.
Learn discretion. 3. If it be as much,
too, only as he lists, it is not sure our
merit or desert if we have more of
him than others, nor perhaps their
demerit always who have less. What
ever it is, it is more than we deserve,
both they and we. Let that suffice to
humble us and make us thankful.
Learn humility. 4. If it be only
whom he pleases, it is certainly some

times upon some we know not. So
we have no reason to pass a censure
upon any man's soul. Learn to think
well of all. And so much the rather,
in that, 5, he bloweth when he will.
If he has not already, he may here
after breathe upon him or her thou
doubtest most. If thou perhaps thy
self feelest him not within thee now,
thou mayest erelong. Learn hence to
despair neither of thyself nor any one
else. Dr. Mark Frank.
Our Saviour intimates that the
effects of God's Holy Spirit in the
regeneration of men are perceptible,
through the manner and degrees of
his operation on their souls are so
various that we can give no account of
them. Tillotson.
It is a very just observation of Lord
Bacon's " that he laboreth in vain who
shall endeavor to draw down heavenly
mysteries to human reason; it rather
becomes us," says that great philos
opher, "to bring our reason to the
adorable throne of Divine truth."
Dr. Arnold.
And this further shows how un
reasonably men object against the mys
terious wisdom of the gospel ; since all
that the gospel prescribes to us as our
duty is plain and evident : all that is
mysterious is on God's part and re
lates entirely to the surprising acts of
Divine wisdom and mercy in the re
demption of the world. Consider the
gospel then as a rule of action, no
religion was ever so plain, so calcu
lated upon the principles of reason and
nature ; so that natural religion itself
had never more natural religion in it.
If we consider the end proposed to us,
and the means used to entitle us to
the benefit of it, it grows mysterious,
and soars above the reach of human
reason ; for God has done more for us
than reason could teach us to expect,

must be born again. The wind bloweth where it listeth, and thou hearest the sound
thereof, but canst not tell whence it cometh, and whither it goeth : so is every one that is
born of the Spirit."

EARLY MINISTRY.

67

or can now teach us to comprehend.
Let us then do our part, which we
plainly understand, and let us trust in
God that he will do his, though it
exceeds the strength of human wisdom
to comprehend the length and depth
and breadth of that wisdom and mercy
which God has manifested to the world
through his Son Christ Jesus our Lord.
Sherlock.
How can these things he ?
The way to judge of religion is by
doing our duty, and theology is rather
a divine fife than a divine knowledge.
In heaven, indeed, we shall first see
and then love ; but here, on earth, we
must first love ; and love will open
our eyes as well as our hearts ; and
we shall see and perceive and under
stand. Jeremy Taylor.
And knowest not these things.
He that does not know those things
that are of use and necessity for him
to know is but an ignorant man, what
ever else he may know besides. Tillotson.
Lifted np the serpent.
The Jews looked upon a serpent to
be freed from serpents ; and we look
upon the death of Christ to be de
livered from death  This is the
difference between the figurative re
semblance and the reality itself: the
figure brought about temporal life; the
reality, whereof that was the figure,
bringeth about life eternal. Augustine.
He doth aptly teach a doctor of the
law by a figure of the law. Ardeus.

It had the shape, but not the poison,
of a serpent. Gregory Nazianzen.
The Son of man.
Had he not " come in the flesh,"
how should men have been able to look
upon him, that they might be saved,
seeing, if they behold only the sun,
which was the work of his hands and
shall hereafter cease to be, they are
not able to endure steadfastly to look
against the rays of it ? Barnabas.
God so loved the world.
Stronger his love than death or hell ;
Its riches are unsearchable :
The first-born sons of light
Desire in vain its depths to see ;
They cannot reach the mystery,
The length, the breadth, the height.
' Chables Wesley.
It is said that to preach God's love
effeminates the mind, that it makes
men careless and indifferent. It is
said, if God is a great central Love,
why, then, it does not make much
difference how men live. Ah ! the
truth as it is set forth in the Bible is
that God loves in such a way as to
urge men forward to that which is
high and ennobling. Through love he
chastens and pierces by way of stirring
men up. By joy and by sorrow, by
pleasure and by pain, by all means,
God seeks to make the objects of
his love worthy of himself. He that
loves so that the object of his love
withers under his influence loves as
fire loves, consuming to , ashes that
which it ioves. No one has true love
who does not know that it is the in
spiration of nobility ; that it- is a
power which is carrying its object

Nicodemus answered and said unto him, " How can these things be ? "
Jesus answered and said unto him, "Art thou a master of Israel, and knowest not these
things ? verily, verily, I say unto thee,- We speak that we do know, and testify that we
have seen ; and ye receive not our witness. If I have told you earthly things, and ye be
lieve not, how shall ye believe, if I tell you of heavenly things ? and no man hath ascended
up to heaven, but he that came down from heaven, even the Son of man which is in
heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man
be lifted up : that whosoever believeth in him should not perish, but have eternal life.
For God so loved the world, that he gave his only begotten Son, that whosoever believeth
in him should not perish, but have everlasting life. For God sent not his Son into the
world to condemn the world ; but that the world through him might be saved. He that

68

CHRIST IN LITERATURE.

upward, being willing to suffer for the
saker of lifting it higher and higher.
This is the test of man's love, because
God has given it to us as the test of
his own love. Henry Ward Beec.her.
What is more tender than a mother's love
To the sweet infant fpndling in her arms ?
What arguments need her compassion move
To hear its cries, and help it in its harms ?
Now, if the tenderest mother were possessed
Of all the love within her single breast
Of all the mothers since the world began,
T is nothing to the love of God to man.
' John Byrom.
Is condemned already.
Therefore the truth of the bounti-
fulness and largeness of God's grace
and goodness is true for everybody,
provided everybody will put himself
in a relation to take it. The reason
why the sun produces in one place
geraniums, camellias, azaleas, all forms
of exquisite flowers, and does not pro
duce them in another place, is not in
the sun. The cause of the difference
is in the use to which you put the
sun. It shines on the south side of
my barn, and what does it produce
there 1 A warm spot, where chickens
and cows gather. It shines on the
South side of my neighbor's barn, and
what does it produce there ? Flowers
and grapes. What is the reason of
the difference *i Does the sun change 1
No, but it is put to different uses. It
is just the same sun, with just the
same vivific power to all ; but its ef
fects are different when it is differently
employed. In one man's hands it
amounts to nothing, because he does

not make any use of it ; but in another
man's hands it amounts to a great deal,
because he does make use of it, and
makes it do a great deal for him. The
nature of God is the same to all men,
but the effects are not the same on
all men ; because they do not all put
it to the same uses. H. W. Beecher.
As our Lord asked the sick man
whether he wished to be healed, so,
without our consent, he will not save
us ; and sinners are without excuse
for not consenting to the will of the
Lord and their own salvation ; for,
according to St. Augustine, "he who
made thee without thee will not jus
tify thee without thee." Bonaventura.
Men loved darkness rather than light.
Nicodemus had come to Jesus by
night; and though our Lord would
not reprove severely this sign of weak
ness in his new convert, yet in the
conversation which ensued he glances
at his timidity, and reminds him that
the preferring of darkness to light is
the ground of the condemnation of in
fidels. Bishop Sumner.
The vocation of the Christian scholar
is, in our day, indefinitely noble, but
demanding gifts and graces of no com
mon kind fur its adequate fulfillment,
and imposing a burden -which none
but those who are strengthened from
within and from above can long sup
port. But he who is conscious of any
measure of such strength, and knows
how it may be increased according to
his need, will never attempt to get rid

believeth on him is not condemned : but he that believeth not is condemned already, be
cause he hath not believed in the name of the only begotten Son of God. And this is the
condemnation, that light is come into the world, and men loved darkness rather than light,
because their deeds were evil. For every one that doeth evil hateth the light, neither
cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh
to the light, that his deeds may be made manifest, that they are wrought in God."
After these things came Jesus and his disciples into tho land of Judsea ; and there he tar
ried with them, and baptized. And John also was baptizing in JEnon, near to Salim, be
cause there was much water there : and they came, and were baptized. For John was not
yet cast into prison.
Then there arose a question between some of John's disciples and the Jows about purify-

EARLY MINISTRY.

69

of responsibility by turning aside from
duty, or hope for peace only by avoid
ing light. Myers.
JOHN AGAIN TESTIFIES TO CHRIST.
The circumstances under which this
dispute arose seem to have been these.
John and our Lord were baptizing
near to one another. They were both
watched jealously by the Pharisees.
One of these appears to have entered
into dispute with the disciples of John
about the relative importance of the
two baptisms ; they, perhaps, maintain
ing that their master's purifying pre
paratory to the Messiah was absolutely
necessary for all, and he (the Jew)
pointing out to them the apparent in
consistency of this Messiah himself
authorizing a baptism in his name,
and alleging that, if so, their master's
baptism was rendered superfluous. We
are driven to these, conjectures, because
the text gives us no further insight
into the fact than what the circum
stances and the answer of John render
probable. Alford.
Disputes are seldom so managed as
not to produce ill-will  This
Speech intimated that John was in
danger of losing both his credit and
his disciples by means of one whom
they took for a disciple, like them
selves, as they had been baptized by
the same master. So ready are men,
at every turn, to form parties in relig
ion, and to set up their respective

teachers' in opposition to each other;
the consequences of which are, that
the hearers waste that time in wrang
ling about a duty which should be
spent in practicing it ; and the teach
ers, if they have not good hearts and
steady heads, " preach themselves, in
stead of Christ Jesus the Lord." All
men come to Him ! Great hath been
the power of this argument to kindle
the flames of emulation and dissension
in the Church; and the disciples of
John did not doubt but that the con
sideration would excite in him those
passions which they felt working in
themselves. But John was not framed
of materials liable to take fire from
such a spark. Bishop Horne.
By this part of St. John's character
and conduct, in how pleasing a man
ner are the ministers of Christ in
structed that they are to bear testi
mony to him, not to themselves ; to
seek his glory, not their own ; that
they should take pleasure in the suc
cess of their brethren's labors, by
which the cause of their common Mas
ter is promoted ; that the rising lights
of the Church should do • honor to
those who have gone before them, and
the setting ones rejoice to be outshone
by those who are coming after them ;
that envy and jealousy, in short, ought
to have no place among the disciples
of the Lamb of God, on whom descend
ed and abode the celestial Dove.
Bishop Horne.

ing. And they came unto John, and said unto him, " Rabbi, he that was with thee beyond
Jordan, to whom thou bearest witness, behold, the same baptizeth, and all men come to
him." John answered and said, "A man can receive nothing, except it be given him from
heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am
sent before him. He that hath the bride is the bridegroom : but the friend of the bride
groom, wliich standeth and heareth him, rejoiceth greatly because of the bridegroom's
voice : this my joy therefore is fulfilled. He must increase, but I must decrease. He that
cometh from above is above all : he that is of the earth is earthly, and speaketh of the
earth : he that cometh from heaven is above all. And what he hath seen and heard, that
he testifieth ; and no man receiveth his testimony. He that hath received his testimony
hath set to his seal that God is trae. For he whom God hath sent speaketh the words
of God : for God giveth not the Spirit by measure unto him. The Father loveth the Son,

70

CHRIST IN LITERATURE.

He that is of the earth.
Man is the son of
grandson of nothing.

earth, and the
Augustine.

What he hath seen and heard, that he tes
tifieth.
It is like a prince who, having been
educated in a splendid court, could

speak with ease of many magnificent
things, at the sudden view of which
a peasant would be swallowed up in
astonishment, and would find himself
greatly embarrassed in an attempt to
explain them to his equals at home.
Philip Doddridge.

and hath given all things into his hand. He that believeth on the Son hath everlasting
life ; and he that believeth not the Son shall not see life ; but the wrath of God abideth on
him."

CHAPTER VII.

IN SAMARIA AND GALILEE.

THE SAMARITAN WOMAN AT THE
WELL.
He was oppressed with hunger ; but
he feeds the thousands in the desert,
and he is the living and celestial bread.
He was parched with thirst; but he
cried aloud, "If any one thirst, let
him come unto me, and drink " ; and
he promised to be a fountain unto be
lievers. He was weary; but he was
the rest of those who are " weary and
heavy-laden." He was weighed down
with sleep ; but be walked lightly on
the wave, and he rebuked the winds,
and he bare up Peter from the roiling
billows  If the things which
evince^ his humanity have afforded
thee a pretext for error, let the cir
cumstances which attest his Divinity
Temove thy mistake. Gregory Nazianzen.
Take example from Christ, sitting on
the well, and talking with one person,
no matter whom. How he spread his
words ! And what words they were !
The doctrine ofthe universality of accep
table worship was propounded there, and
the ax laid at the root of prescription

and formalism in religion. We must
not be penurious of our thoughts, nor
refuse to preach our best sermons on
rainy days to a few hearers.
Dr. Nehemiah Adams.
No dealings with the Samaritans.
It appears from the Talmud that,
according to the traditions, it. was held
lawful for the Jews to make purchases
of the Samaritans, but not to receive
kindness from them, or to drink of
their water or eat of their morsels.
But Christ here shows that he despised
all such traditions as had no foundation
in the law of God or in equity, and
tended to impair the dictates of com
mon friendship or humanity. Dr. Whitby.
We here see the melancholy effects
of religious differences, which stop the
common intercourse of courtesy and
humanity amongst men. Bishop Mann.
Neither come hither to draw.
Hilly ways are wearisome ways, and
tire the ambitious man. Carnal pleas
ures are dirty ways, and tire the licen
tious man. Desires of gain are thorny

When therefore the Lord knew how the Pharisees had heard that Jesus made and bap
tized more disciples than John, (though Jesus himself baptized not, but his disciples,) he
left Judsea, and departed again into Galilee. And he must needs go through Samaria.
Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground
that Jacob gave to his son Joseph. Now Jacob's well was there. Jesus therefore, being
wearied with his journey, sat thus on the well : and it was about the sixth hour.
There cometh a woman of Samaria to draw water : Jesus saith unto her, " Give me,to
drink." (For his disciples were gone away unto the city to buy meat.)
Then saith the woman of Samaria unto him, " How is it that thou, being a Jew, askest
drink of me, which am a woman of Samaria ? for the Jews have no dealings with the Sa
maritans. "

72

CHRIST IN LITERATURE.

ways, and tire the covetous man. Em
ulations of higher men are dark and
blind ways, and tire the envious man.
Every way that is out of the way
wearies us. Lassati sumus, et lassis
non datuv requies ; we labor, and have
no rest, when we have done ; we are
wearied With our sins, and have , no
satisfaction in them : we go to bed to
night weary of our sinful labors, and
we will rise freshly to-morrow to the
same sinful labors again. Donne.
How wisely and tenderly did our
Lord proceed with this woman, seeking
at first to convince her of " the vanity
and vexation of spirit " attending a
worldly sensual life, rather than to
denounce her guilt as an adulteress,
and to set before her " the terrors of
the Lord." For there was as much
wisdom in this method of spiritual-
treatment as mercy. Many persons
will yield to the conviction of the
emptiness and insufficiency of their
evil courses who take offense at the
sentence of condemnation : they have
a painful experience on the first, which
they have not on the latter ground of
argument ; this experience will vibrate

to our skillful touch, and open us a
way for further applications of the
truth. James Ford.
There is mention (Genesis iii. 24)
of a sword turning every way : parallel
whereto is the Word of God in a
wounded conscience. Man's heart is
full of windings, turnings, and doub
lings, to shift and shun the stroke
thereof, if possible : but this sword
meets them wheresoever they move;
it fetches and finds them out ; it
haunts and hunts them, forbidding
them, during their agony, any entrance
into the paradise of one comfortable
thought. Fuller.
Te say. Beligion is not a liearsay, a pre
sumption, a supposition; it is not a
customary pretension and profession;
it" is not an affectation of any mode ;
it is not a piety of any particular
fancy, consisting in some pathetic de
votions, vehement expressions, bodily
severities, affected anomalies, and aver
sions from the innocent usages of oth
ers : but it consisteth in a profound
humility and an universal charity.
Whichcote.

Jesus answered and said unto her, " If thou knewest the gift of God, and who it is that
saith to thee, Give me to drink ; thou wouldst have asked of him, and he would have given
thee living water. "
The woman saith unto him, " Sir, thou hast nothing to draw with, and the well is deep :
from whence then hast thou that living water ? Art thou greater than our father Jacob,
which gave us the well, and drank thereof himself, and his children, and his cattle ? "
Jesus answered and said unto her, " Whosoever _drinketh of this water shall thirst again ;
but whosoever drinketh of the water that I shall give him shall never thirst ; but the
water that I shall give him shall be in him a well of water springing up into everlasting
life." The woman saith unto him, "Sir, give me this water, that I thirst not, neither come
hither to draw."
Jesus saith unto her, " Go, call thy husband, and come hither."
The woman answered and said, " I have no husband."
Jesus said unto her, " Thou hast well said, I have no husband : for thou hast had five
husbands ; and he whom thou now hast is not thy husband : in that saidst thou truly."
The woman saith unto him, " Sir, I perceive that thou art a prophet. Our fathers wor
shiped in this mountain ; and ye say that in Jerusalem is the place where men ought to
worship." Jesus saith unto her, " Woman, believe me, the hour cometh, when ye shall neither in
this mountain nor yet at Jerusalem worship the Father. Ye worship ye know not what :

IN SAMARIA AND GALILEE.

73

Neither in this mountain.
But it was a Jew, a young man, a
working carpenter, who published the
doctrine eighteen hundred years ago,
and to a poor woman. After a long
journey, Jesus was sitting by the side
of a well, in a retired place, when a
woman of Samaria came to draw water,
She belonged to a people with whom
any other Jew would have scorned to
hold intercourse ; but he began to talk
to her on the subject of religion, and
then and there proceeded to open to
her mind, simply and familiarly, .some
of the divinest ideas which have ever
been put into the language of men.
The Samaritans and the Jews were
both wrong in their prevailing notions
of worship and of God. To the one
God was in Samaria ; to the other in
Jerusalem. But he taught her that
the true God was not a local or na
tional divinity, but a universal pres
ence, and that true worship was al
ways and only spiritual for the simple
reason that the object of worship was
a spirit. " Woman, believe me, the
hour cometh, when neither in this
mountain nor yet at Jerusalem ye
shall worship the Father  The
hour cometh, and now is, when the
true worshipers shall worship the
Father in spirit and in truth ; for the
Father seeketh such to worship him.
God is a Spirit ; and they that worship
him must worship him in spirit and
in truth." John Young.
God is a Spirit.
There is no other passage in Scrip
ture besides this, where it is expressly
declared that God is a Spirit ; yet
throughout the whole of Scripture we
are led to infer that he is so, and our
duty to him is everywhere founded on
the belief and knowledge of this at
tribute of his nature. When we affirm
God to be a Spirit, we not only dis

tinguish him from all bodily substance,
but, in the same manner as the soul
greatly excels the body in the superior
powers of life, understanding, knowl
edge, activity, so we must conceive of
God as of a Being excelling in an in
finitely higher proportion, not only the
souls of men, but also all other intel
lectual natures or spirits whatsoever.
Dr. Samuel Clarke.
It formed no part of the work of
Jesus to demonstrate the being of God
to the world. The " a priori " and " a
posteriori" proofs on this subject, as
well as the historical proof grounded
in the alleged consent of all past ages
and of all nations, find no place in the
Gospels. No . trace of the argument
from the work to the worker, from
the contrivance to the contriver, from
the marks of intelligence and design
in the visible universe to an all-design
ing mind, is discoverable here. The
old hypothesis of the eternity of the
universe is not combated, nor that of
the everlasting concourse of atoms in
immensity, and their fortuitous com
binations, producing all the manifold
results which we now witness in the
creation around us. The existence of
a Supreme Eternal Cause is assumed
in the New Testament, as a first prin
ciple ; and, as in the case of the soul,
a direct and fearless appeal is made
here, also, to the intuitions and to the
consciousness of the human mind. It
is in these, at last, that we reach the
most satisfactory ground of faith in the
being of God ; and it may be fairly
questioned whether, apart from these,
the " a priori " and " a posteriori " ar
guments have ever by themselves over
come the settled unbelief of a single
human being. There seems to be a
primitive faith on this subject, which
can only, be traced to the same origin
with the mind itself. It is congenial

we know what we worship ; for salvation is of the Jews. But the "hour cometh, and now is,
when the true worshipers shall worship the Father in spirit and in truth : for the Father
seeketh such to worship him. God is a Spirit : and they that worship him must worship
him in spirit and in truth. " ,

74

CHRIST IN LITERATURE.

and native to the soul to believe in
God. John Young.
In spirit and in truth.
The words of prayer are no part of
the spirit of prayer. Words may be
the body of it, but the spirit of prayer
always consists in holiness, that is, in
holy desires and holy actions. Words
are not properly capable of being holy :
all words are, in themselves, servants
of things ; and the holiness of a prayer
is not at all concerned in the manner
of its expression, but in the spirit of
it, that is, in the violence of its desires
and the innocence of its ends and the
continuance of its employment. This
is the verification of that great proph-
hecy which Christ made, that in " all
the world the true worshipers should
worship inspirit and in truth" ; that
is, with a pure mind, with holy desires
for spiritual things, according to the
mind of the Spirit, in the imitation
of Christ's intercession, with persever
ance, with charity or love. ,
Jeremy Taylor.
Some things in their own quality are
more easy and near to us, and more
within the reach of sense, and there
fore, as corporeal things, because of their
sensibility and nearness, do possess the
minds of carnal men, instead of things
spiritual and unseen. ' Even so Paul
and Apollos, and this good preacher,
and that good book, and this church
society, and this or that ordinance, do
possess the minds of the more carnal,
narrow sort of Christians, instead of
the harmony of Divine truth and holy
duty. Bichard Baxter.
I that speak nnto thee am he.
Compare with the reserve in which
our Lord systematically persevered to
wards the Jews the passage where he

openly declares his dignity and charac
ter to their neighbors, the Samaritans.
The woman saith unto him : I know that
Messiah cometh, which is called Christ.
. . . . Jesus saith unto her, I that
speak unto thee am he. No more prob
able reason can be assigned for this
extraordinary difference than that our
Lord, knowing perfectly the secret dis
positions of both parties, saw that he
should have risked an inconvenience
in the one case which he did not incur
in the other. He had nothing to ap
prehend from the habitual feeling of
the Samaritans. There was no ground
for expecting that they would be ex
cited to rebellion by the knowledge
that Jesus was the Messiah ; and there
fore our Lord says to them plainly, I
am he. But lest the Jews, who were
eagerly watching for an opportunity of
throwing off the Boman yoke, should
attempt to raise him to the throne of
David, he not only avoids any express
assertion that he was the Christ, but
orders those to whom the fact was re
vealed to conceal it.
Bishop Charles E. Sumner.
AU things that ever I did.
The history of a man's own fife is
to himself the most interesting history
in the world, next to that of the Scrip
tures. Every man is an original and
solitary character. None can either
understand or feel the book of his own
life like himself. The lives of other
men are to him insipid, when set be
side his own. He enters very little
into the spirit of the Old Testament
who does not see God calling on him
to turn over the pages of this history
when he says to the Jew, " Thou shalt
remember all the way which the Lord
thy God led thee these forty years." Cecil.

The woman saith unto him, " I know that Messias cometh, which is called Christ ; when
he is come, he will tell us all things."
Jesus saith unto her, " I that speak unto thee am he."
And upon this came his disciples, and marveled that he talked with the woman : yet no
man said, '" What seekest thou ? " or, " Why talkest thou with her ? "
The woman then left her water-pot, and went her way into the city, and saith to tho

IN SAMARIA AND GALILEE.

75

Left her water-pot.
Her mind being wholly taken up
with the things she had just heard, she
forgot the business on which she came.
Dr. Clagett.
Hath any man brought him aught to eat?
What marvel if that woman under
stood not the water ? Lo, the disciples
do not yet understand the food.
Augustine.
My meat is to do the will, etc.
I esteem it my meat and drink, the
most necessary work of my life, and
the greatest pleasure and satisfaction
of my mind, even a much greater
pleasure than satisfying the natural ap
petites and wants of the body, to do the
will for which I was sent into the world;
that is, to teach men that it is my
Father's will that by faith in me and
by sincere repentance they should be
brought to salvation. Dr. S. Clarke.
Every day we see men compelling
the admiration of their fellows by the
display of their genius or by the ex
tent of their knowledge, and so estab
lishing the dominion of mind. But
the highest greatness consists in com
forting those who mourn, in binding
up broken hearts, in restoring youth

and life to wasted souls, and in estab
lishing the dominion of a love which
triumphs over all our miseries.
Edmond de Pressense.
Fields white to the harvest.
God gives not talents barely to en
rich men, but to employ them ; there
fore as the vessel hath one passage to
let the wine into itself, and another to
pour it out into the flagon, so we should
not only fill ourselves by dependence
on God, but should supply others by
love and service unto our brethren.
Bishop Reynolds.'
Faith frees us from party spirit.
They leave off boasting of their "fa
thers." Bengel.
JESUS COMES INTO GALILEE.
Repent ye.
How can a tear blot out a sin f If
this tear springs from a penitent heart,
and if it flows with our prayers, it will
have power to obtain our pardon ; but it
is not the suffering in itself which brings
us the blessing ; it is the sentiment which
pervades it ; and the pain is useless, ex
cept as it manifests the reality of this
sentiment. Pressense.
Repent ye andbeUeve.
- There has been rrmch useless split
ting of theological hairs on the question

men, " Come, see a man which told me all things that ever I did : is not this the Christ ? "
Then they went out of the city, and came unto him.
In the mean while his disciples prayed him, saying, " Master, eat."
But he said unto them, " I have meat to eat that ye know not of."
Therefore said the disciples one to another, " Hath any man brought him aught to eat ?"
Jesus saith unto them, " My meat is to do the will of him that sent me, and to finish
his work. Say not ye, There are yet four months, and then cometh harvest ? behold1, I say
unto you, Lift up your eyes, and look on the fields ; for they are white already to harvest.
And he that reapeth receiveth wages, and gathereth fruit unto life eternal : that both he
that soweth and he that reapeth may rejoice together. And herein is that saying true, One
soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labor : other
men labored, and ye are entered into their labors."
And many of the Samaritans of that city believed on him for the saying of the woman,
which testified, He told me all that ever I did. So when the Samaritans were, come unto
him, they besought him that he would tarry with them : and he abode there two days.
And many more believed because of his own word ; and said unto the woman, " Now we
believe, not because of thy saying : for we have heard him ourselves, and know that this is
indeed the Christ, the Saviour of the world."
Now after two days he departed thence, and went into Galilee, preaching the gospel of
the kingdom of God, and saying, " The time is fulfilled, and the kingdom of God is at

76

CHRIST IN LITERATURE.

of the order of faith and repentance.
No man can begin, a Christian life, no
man is in a condition to take the very
first step in a Christian life, until he
feels a genuine regret for having sinned,
sufficient regret to prompt him to an
earnest endeavor to abandon his sins.
And such a feeling is repentance. The
notion that a man may be "justified"
before he has any disposition to leave
his sin is a notion that has no other
foundation than the exigencies of .sys
tem-builders. E. E.
A prophet . .' . • in his own country.
It seems probable to me that this
proverb arose from the circumstance
of prophets having been so ill enter
tained by their own nation. John Calvin.
the healing of the nobleman's
SON.
In uttering one word he healed the
father's soul and the son's body. Cyril.

The more attentively the works and
blessings of God are inquired into, the
greater food and support does faith ac
quire. Bengel.
At the seventh hour.
By that consideration it appears that
the nobleman did not anxiously make
haste, because he believed the word of
Christ, but went on quietly in his
journey ; which is an excellent descrip
tion of true faith. Edward Leigh.
And himself believed.
Hence we are given to understand
that faith has its degrees, as have other
virtues, wherein there is increase and
perfection. The faith of this man was
in its beginning, when he sought the
cure of his son ; it increased on his
believing that saying of the Lord, " thy
son liveth " ; lastly, at the report of his
servants, it attained to its perfection. Bede.

hand : repent ye, and believe the gospel." And there went out a fame of him through all
the region round about. For1 Jesus himself testified, " that a prophet hath no honor in his
own country." Then when he was come into Galilee, the Galiheans received him, having
seen all the things that he did at Jerusalem at the feast : for they also went unto the feast.
So Jesus came again into Cana of Galilee, where he made the water wine. And there
was a certain nobleman, whose son was sick at Capernaum. When he heard that Jesus
was come out of Judaea into Galilee, he went unto him, and besought him that he would
come down, and heal his son : for he was at the point of death.
Then said Jesus unto him, "Except ye see signs and wonders, ye will not believe."
The nobleman saith unto him, " Sir, come down ere my child die."
Jesus saith unto him, "Go thy way ; thy son liveth."
And the man believed the word that Jesus had spoken unto him, and he went his way.
And as he was now going down, his servants met him, and told him, saying, " Thy son
liveth." Then inquired he of them the hour when he began to amend. And they said
unto him, " Yesterday at the seventh hour the fever left him." So the father knew that it
was at the same hour in the which Jesus said unto him, Thy son liveth : and himself be
lieved, and his whole house. This is again the second miracle that Jesus did, when he was
come out of Judaaa into Galilee.

CHAPTER VIII.

THE IMPOTENT MAN HEALED.

JESUS HEALS AN IMPOTENT MAN.
The gospel is a true Bethesda, a pool
of grace, where such poor, lame, and
infirm creatures as we are, upon the
moving of God's Spirit in it, may, de
scend down, not only to wash our skin
and outside, but also to be cured of our
diseases within. And whatever the
World thinks, there is a powerful Spir
it that moves upon these waters, the
waters of the gospel, for this new
creation, the regeneration of souls ; the
very same Spirit that once moved upon
the waters of the universe at the first
creation, and, spreading its migfity wings
over them, did hatch the new-born
world into this perfection. I say, the
same Almighty Spirit of Christ still
worketh in the gospel, spreading its
gentle, healing, quickening wings over
our souls. The gospel is not like Aba-
na and Pharpar, those common rivers of
Damascus, that could only cleanse the
outside; but it is a true Jordan, in
which such leprous Naamans as we all
are may wash and be clean.
Ralph Cudworth.
Like many others, the impotent man
had been waiting for a wonder to be
wrought and a sign to be given. Wea
rily did he watch the pool, but no angel

came, or came not for him ; yet, think
ing it to be his only chance, he waited
still, and knew not that there was One
near him whose word could heal him
in a moment. Many are in the same
plight : they are waiting for some sin
gular emotion, remarkable impression,
or celestial vision ; they wait in vain
and watch for naught. Even suppos
ing that in a few cases remarkable
signs are seen, yet these are rare, and
no man has a right to look for them in
his own case ;' no man especially who
feels his impotency to avail himself of
the moving of the water even if it
came. It is a very sad reflection that
tens of thousands are now waiting in the
use of means and ordinances and vows
and resolutions, and have so waited
time out of mind, in vain, utterly in
vain. Meanwhile these poor souls for
get the present Saviour, who bids them
look unto him and be saved. He could
heal them at once, but they prefer to
wait for an angel and a wonder. To
trust him is a sure way to every bless
ing, and he is worthy of the most im
plicit confidence ; but unbelief makes
them prefer the cold porches of Be
thesda to the warm bosom of his love.
Spurgeon.

After this there was a feast of the Jews ; and Jesus went up to Jerusalem.
Now there is at Jerusalem, by the sheep market, a pool, which is called in the Hebrew
tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of
bhnd, halt, withered, waiting for the moving of the water. For an angel went down at a
certain season into the pool, and troubled the water : whosoever then first after the troub
ling of the water stepped in was made whole of whatsoever disease he had. And a certain
man was there, which had an infirmity thirty and eight years.
When Jesus saw him lie, and knew that he had been now a long time in that ease, he
saith unto him, " Wilt thou, be made whole ? "

78

CHRIST IN LITERATURE.

JESUS DEFENDS HIS HEALING ON
THE SABBATH.
The malignity of the questioners,
coming out as it does in the very shape
in which they put their question, is
worthy of note. They do not take up
the poor man's words on their most
favorable side, and that which plainly
would have been more natural ; they
do not say, "What man is he that
made thee whole % "but, probably them
selves knowing perfectly well, or at
least guessing who his healer was, yet
wishing to undermine any influence
which he may have obtained over this
simple man, — an influence already
perceptible in his finding the authority
of Jesus sufficient to justify him in his
own eyes for transgressing their com
mandment, — they insinuate by the
form of the question that the man
could not be from God, who gave a
command at which they, the interpre
ters of God's law, were so greatly ag
grieved and offended. Trench.
Dost thou delight in an universal
obedience to all God's laws, not think
ing, with the superstitious Jews, by

over-keeping the fourth commandment,
to make reparation to God for all the
rest % Fuller.
My Father worketh hitherto.
The universe is perforated with a
thousand channels for his activity.
Ralph Waldo Emerson.
The bearing of burdens on the Sab
bath was forbidden not only by the
glosses of the Pharisees, but by the law
itself (see Nehemiah xiii. 15 — 19) ;
and the Lord does not, as in another
case (Luke xiii. 15, 16), appeal here to
the reasonableness of the deed being
done on the Sabbath, but takes alto
gether loftier ground, as being One
greater than the Sabbath. The whole
kernel of this incident is, not that it is
lawful to do works of mercy on the- Sab
bath, but that the Son of man is Lord
of the Sabbath. Alford.
The beautiful custom of keeping the
day of our Lord's resurrection instead
of the seventh day came into the
Church very early. But it is only in
modern times that it has been attempted
to erect it into a strict Jewish Sabbath.

The impotent man answered him, " Sir, I have no man, when the water is troubled, to
put me into the pool : but while I am coming another steppeth down before me."
Jesus saith unto him, " Rise, take up thy bed, and walk."
And immediately the man was made whole, and took up his bed, and walked : and on the
same day was the Sabbath.
The Jews therefore said unto him that was cured, " It is the Sabbath day ; it is not law
ful for thee to carry thy bed. "
He answered them, "He that made me whole, the same said unto me, 'Take up thy
bed and walk.' "
Then asked they him, " What man is that which said unto thee, ' Take up thy bed, and
walk?"" And he that was healed wist not who it was : for Jesus had conveyed himself away, a
multitude being in that place.
Afterward Jesus findeth him in the temple, and said unto him, " Behold, thou art made
whole : sin no more, lest a worse thing come unto thee."
The man departed, and told the Jews that it was Jesus which had made him whole. And
therefore did the Jews persecute Jesus, and sought to slay him, because he had done these
things on the Sabbath day. But Jesus answered them, " My Father worketh hitherto, and
I work." Therefore the Jews sought the more to kill him, because he not only had broken
the Sabbath, but said also that God was his father, making himself equal with God.
Then answered Jesus and said unto them, "Verily, verily, I say unto you; The Son can
do nothing of himself, but what he seeth the Father do ; for what things soever he doeth,
these also doeth the Son' likewise. For the Father loveth the Son, and showeth him all

THE IMPOTENT MAN HEALED.

79

The very change of day shows that the
apostolic Church did not regard them
selves bound to keep the literal Jewish
Sabbath, nor to keep any Sabbath with
a literal and ceremonial severity. The
Christian religion is not a religion of
times and seasons, of rites and observ
ances, but a religion of purity, benevo
lence, and long-suffering. E. E.
CHRIST DECLARES HIS OWN DIGNITY.
VerUy, verily.
If it be lawful to say so, this is in
some sense his oath. Augustine.
Heareth my word.
Hearing and receiving the Word, it
is the inlet and entrance of all piety.
Brownrig.
Hath everlasting life.
Let no man then deceive or mislead
his brother ; except a man is righteous,
he hath not life ; except he keep the
commandments of Christ, he hath no
part with him. A Christian is one who
shows mercy to all ; who is provoked
by no wrong; who suffers not the
poor in this world to be oppressed ;
who relieves the wretched, succors the
needy ; who mourns with mourners,
and feels the pain of another as his
own ; who is moved to tears by the
sight of another's tears ; whose house
is open to all; whose table is spread
for all the poor ; whose good deeds all
men know ; whose wrongful dealing no
man feels ; who serves God day and
night, and ever meditates upon His
precepts ; who is made poor to the
world, that he may be rich towards
God ; who is content to be inglorious
among men, that he may appear glori
ous before God and his angels ; who
has no deceit in his heart ; whose soul
is simple and undefiled, and his con

science faithful and pure ; whose whole
mind rests on God ; whose whole hope
is fixed on Christ, desiring heavenly
rather than earthly things, and leaving
human things to lay hold on things
divine. Fastidius.
Nothing in the whole world is really
important, except so far as it may be
brought to bear. upon religion. This
is the dictate of reason to, every one
who believes in a future state of retri
bution. Nothing in religion itself is
important, except so far as it may be
brought to bear upon practice. Keble.
Our Saviour intimated to Martha by
these words, " Thou art troubled about
many things," that her business was
done in inordinate agitation of mind,
though the end was laudable ; that the
principal work consists in hearing the
Eternal Word (verses 24, 25) ; even as
his own humanity, whether in working,
or preaching, or any other employment,-
received its motions from the Divinity.
/ do nothing of myself : as I hear I
speak, said. he. In like manner ought
we to take our directions from Jesus
Christ, who is the Word of eternal
life, and do nothing with a disturbed
mind, but all in peace by his Spirit.
Baron de Renti.
Te have not the love of God in you.
I do not mean by holiness the mere
performance of outward duties of re
ligion, coldly acted over, as a task ; not
our habitual prayings, hearings, fastings,
multiplied one upon another (though
these be all good, as subservient to a
higher end) ; but I mean an inward
soul and principle of divine life (Bo-
mans viii. 1 - 5), that spiriteth all
these  The first, though it work

things that himself doeth : and he will show him greater works than these, that ye may
marvel. For as the Father raiseth up the dead, and quickeneth them ; even so the Son
quickeneth whom he will. For the Father judgeth no man, but hath committed all judg
ment unto the Son : that all men should honor the Son, even as they honor the Father.
He that honoreth not the Son honoreth not the Father which hath sent him. Verily,
verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath
everlasting life, and shall not come into condemnation ; but is passed from death unto life.
Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear

80

CHRIST IN LITERATURE.

in us some outward conformity to
God's commandments, and so hath a
good effect upon the world, yet we are
all this while but like dead instru
ments of music, that sound sweetly
and harmoniously when they are only
struck and played upon from without
by the musician's hand, who hath the
theory and law of music living within
himself; but the second, the living
law of the gospel, "the law of the
Spirit of life " within us, is as if the
soul of music should incorporate itself
with the instrument, and live in the
strings, and make them of their own
accord, without any touch or impulse
from without, dance up and down, and
warble out their harmonies. Cudworth.
Bemember, as a man loveth, so
he is ; for the lover is in the thing
loved more properly than in himself :
wherefore, if a man love earthly things,
he may be called an earthly man ; but
if he love heavenly things or God, he
may be called an heavenly or a godly
man. Dean Colet.
JESUS REPROVETH THE JEWS.
Search the Scriptures.
The telescope, we know, brings with
in the. sphere of our own vision much that
would be undiscoverable by the naked

eye ; but we must not the less employ
our eyes in making use of it, and we
must watch and calculate the motions
and reason on the appearances of the
heavenly bodies which are visible only
through -the telescope with the same
care we employ in respect to those
seen by the naked eye. And an anal
ogous procedure is requisite if we would
derive the intended benefit from the
pages of inspiration, which were de
signed, not to save us the trouble of
inquiring and reflecting, but to enable
us on some points to inquire and reflect
to better purpose ; not to supersede the
use of our reason, but to supply its
deficiencies. Archbishop Whately.
The Bible is like a wide and beauti
ful landscape, seen afar off, dim and
confused ; but a good telescope will
bring it near, and spread out all its
rocks and trees and flowers and verdant
fields and winding rivers at one's very
feet. That telescope is the Spirit's
teaching. Chalmers.
I receive not honor from men.
I do nothing from the desire of their
applause ; but, as a true prophet, to
promote God's glory. Dr. Lightfoot.
Amongst other deeds of the body,
amongst all the lusts of the flesh, pride

the voice of the Sdn of God ; and they that hear shall live. For as the Father hath life in
himself, so hath he given to the Son to have life in himself ; and hath given him authority
to execute judgment also, because he is the Son of man. Marvel not at this : for the hour
is coming, in the which all that are in the graves shall hear his voice, and shall come
forth ; they that have done good, unto the resurrection of life ; and they that have done
evil, unto the resurrection of damnation. I can of mine own self do nothing : as I hear, I
judge ; and my judgment is just ; because I seek not mine own will, but the will of the
Father which hath sent me.
" If I bear witness of myself, my witness is not true. There is another that beareth wit
ness of me ; and I know that the witness which he witnesseth of me is true. Ye sent unto
John, and he bare witness unto the truth. But I receive not testimony from man ; but
these things I say, that ye might be saved. He was a burning and a shining light ; and ye
were willing for a season to rejoice in his light.
" But I have greater witness than that of John : for the works which the Father hath
given me to finish, the same works that I do bear witness of me, that the Father hath sent
me. And the Father himself, which hath sent me, hath borne witness of me. Ye have
neither heard his voice at any time, nor seen his shape. And ye have not his word abiding
in you ; for whom he hath sent, him ye believe not. Search the Scriptures ; for in them ye

THE IMPOTENT MAN HEALED.

81

or ambition is the most dangerous, and
must be mortified by the spirit. But
wherein doth the true mortification of
it consist ? Not in negatives, not in an
absolute disesteem of all honor, or dis
claiming all desire of praise or reputa
tion. For this may stand with stoical
stupidity, or cynical sloth, or nasty
proud contempt of the world; which
kind of temper hath least affinity with
that mortification wliich becomes a
Christian. For this requires that the
affection itself remain entire for the
service of the spirit (Romans vi. 19).
The affection out of wliich pride or
ambition groweth (as a wen out of a
comely body) is a desire 'of praise or
honor. Neither is all desire of any
honor nor the excessive desire of some
honor a work or lust of the flesh, or
any branch of pride or ambition;

which properly consists in the im
moderate desire of that honor which is
from man : this, indeed, is a lust of
the flesh, or ( carnal concupiscence,
which must be mortified. And the
best method for the mortification of this
desire is by raising the esteem or price
of that honor which cometh from God.
This desire must have the predominate
sway in our heart before we can be
true believers. Dr. Thomas Jackson.
No one in my opinion has a higher
esteem for virtue, nor is more thor
oughly devoted to its service, than he,
qui boni viri famam perdidit, ne con-
seientiam, perderet, who< :has lost the
credit of being thought by others a
good man, in order to preserve, within
his own bosom, the consciousness of
his really, being one. Seneca.

think ye have eternal life : and they are they which testify of me. And ye will not come
to me, that ye might have life.
" I receive not honor from men. But. I know you, that ye have not the love of God in
you. I am come in my Father's name, and ye receive me not : if another shall come in his
own name, him ye will receive. How can ye believe, which receive honor one of another,
and seek not the honor that cometh from God only ?
" Do not think that I will accuse you to the Father : there is one that accuseth you, even
Moses, in whom ye trust. For had ye believed Moses, ye would have believed me : for he
wrote of me. But if ye believe not his writings, how shall ye believe my words ? "

CHAPTEE IX.

SCENES IN GALILEE.

CHRIST IS REJECTED AT NAZARETH.
He closed the hook.
The exceeding grace of our Lord, as
shown in his first proposals of mercy
to sinners, is here declared by his
omitting the concluding verse of the
prophet Isaiah, which speaks in awful
terms of " the day of vengeance of our
God." J. Ford.
This day is this scripture fulfilled.
As those wines which flow from the
first treading of tfie grape are sweeter

and better than those forced out by
the press, which gives the roughness
of the husk and stones; so are those
doctrines best and most wholesome
which flow from a gentle crush of the
Scriptures, and are not wrung into
controversy and commonplace. Com
ments of such a kind we may call
Scripture emanations. Lord Bacon.
Thrust him ont of the city.
The madman in his passion loves
his disorder, and drives away his doc
tor. Prosper of Aquitaine.

And he came to Nazareth, where he had been brought up : and, as his custom was, he
went into the synagogue on the Sabbath day, and stood up for to read. And there was de
livered unto him the book of the prophet Isaiah.
And when he had opened the book, he found .the place where it was written, " The Spirit
of the Lord is upon me, because he hath anointed me to preach the gospel to the poor ; he
hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recov
ering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable
year of the Lord."
And he closed the book, and he gave it again to the minister, and sat down. And the
eyes of all them that were in the synagogue were fastened on him. And he began to say
nnto them,, " This day is this scripture fulfilled in your ears."
And all bare him witness, and wondered at the gracious words which proceeded out of
his mouth. And they said, " Is not this Joseph's son ? "
And he said unto them, " Ye will surely say unto me this proverb, Physician, heal thy
self : whatsoever we have heard done in Capernaum, do also here in thy country." And
he said, "Verily, I say unto you, No prophet is accepted in his own country. But I tell
you of a truth, many widows were in Israel in the days of Elijah, when the heaven was
shut up three years and six months, when great famine was throughout all the land ; but
unto none of them was Elijah sent, save unto Zarephath, a city of Zidon, unto a woman
that was a widow. And many lepers were in Israel in the time of Elisha the prophet ; and
none of them was cleansed, saving Naaman the Syrian."
And all they in the synagogue, when they heard these things, were filled with wrath,
and rose up, and thrust him out of the city, and led him unto the brow of the hill whereon
their city was built, that they might cast him down headlong. But he passing through
the midst of them went his way.
And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea-coast, in

SCENES IN GALILEE.

83

A MIRACULOUS DRAUGHT OF FISHES.
Washing their nets.
It has been ingeniously and usefully
remarked by a mystic writer of the
Middle Ages, that this their washing
and repairing of their nets after they
had used them ought ever to be imi
tated by all "fishers of men" after
they have cast in their nets for a
draught; meaning by this, that they
should seek carefully to purify and
cleanse themselves from aught which
in that very act they may have gath
ered of sin, impurities of vanity or
self-elation, or of any other kind ; and
that this they must do, if they would
use their nets effectually for a future
draught. Trench.
We have toiled all the night.
" The livelong night we 've toiled in vain ;
But at thy gracious word
I will let down the net again :
Do thou thy will, 0 Lord ! "
So spake the weary fisher, spent
With bootless, darkling toil,
Yet on his Master's bidding bent
For love, and not for spoil.
So, day by day, and week by week,
In sad and weary thought,
They muse whom God hath set to seek
The souls his Christ hath bought. Keble.
At thy word.
Eor these may not be interpreted as
the words of one half despairing of the
issue; as though he for himself ex
pected nothing but to satisfy his Mas
ter, and, to prove to him the fruitless-

ness of further efforts, would comply
with his desire. On the contrary,
they are spoken more in the spirit of
the Psalmist, when he exclaimed,
"Except the Lord build the house,
they labor in vain that build it ; ex
cept the Lord keep the city, the watch
man waketh but in vain " (Ps. cxxvii.
1). It is as though he would say,
"We have done nothing during the
night, and had quite lost hope of doing
anything; yet at thy word and bid
ding we will readily renew our efforts,
which we are sure will no longer be in
vain." Trench.
An immense haul of fishes, or a
piece of money in the mouth of one,
are themselves no miracles ; but the
miracle lies in the falling in of these
with a word of Christ which has be
forehand pledged itself that it shall be
so. The natural is lifted up into the
miraculous by the manner in which it
is timed, by the ends which it is made
to serve. Christ here appears as the
ideal man, the second Adam of the
eighth Psalm. " Thou madest him to
bave dominion over the works of thy
hands ; thou hast put all things under
his feet, .... the fowl of the air,
and the fish of the sea, and whatsoever
passeth through the paths of the sea."
Trench.
Their net brake.
If there was here an actual rent, it
was, of course, only a beginning of

the borders of Zebulon and Naphtali : that it might be fulfilled which was spoken by Isaiah
the prophet, saying, " The land of Zebulon, and the land of Naphtali, by the way of the
sea, beyond Jordan, Galilee of the Gentiles ; the people which sat in darkness saw a great
light ; and to them which sat in the region and shadow of death light is sprung up."
And it came to pass, that, as the people pressed upon him to hear the word of God, he
stood by the lake of Gennesaret, and saw two ships standing by the lake : but the fishermen
were gone out of them, and were washing their nets. And he entered into one of the ships,
which was Simon's, and prayed him that he would thrust out a little from the land. And
he sat down, and taught the people out of the ship.
Now when he had left speaking, he said unto Simon, " Launch out into the deep, and
let down your nets for a draught."
And Simon answering said unto him, " Master, we have toiled all the night, and have
taken nothing : nevertheless at thy word I will let down the net."
And when they had this done, they inclosed a great multitude of fishes : and their net
brake. And they beckoned unto their partners, which were in the other ship, that they

84

CHRIST IN LITERATURE.

tearing, since otherwise the whole
draught might have been immediately
lost again. So in like manner the al
lusion to the sinking of the vessels
must be understood. Lange.
Come ye after me.
This special, personal call of the
gospel is never to be trifled with. It
cannot be disregarded with safety.
Instant obedience to its demand is the
only course of security for man. Thus
the Psalmist says, " When thou saidst,
Seek ye my face, my heart replied,
Thy face, Lord, will I seek." If you
yield thus to the voice of God, and
follow the guidance of his Spirit, your
path is open and plain, and your hope
is clear and bright. God will guide
you by his counsel, and afterward re
ceive you to his glory.
Dr. Stephen H. Tyng.
Fishers of men.
The Holy Ghost speaks in such
forms and such phases as may most
work . upon them to whom he speaks.
Of David, that was a shepherd before,
God says, he took him to feed his
people. To those Magi of the East,
who were given to the study of the
stars, God gave a star to be their guide
to Cfirist at Bethlehem. To those
who followed him to Capernaum for
meat, Christ took occasion by that to
preach to them of the spiritual food of
their souls. To the Samaritan wo
man whom he found at the well, he
preached of the water of life. To
these men in our text, accustomed to
a joy and gladness when they took
great store of fish, he presents his
comforts agreeably to their taste, that
they should be fishers still. Christ

makes heaven all things to all men,
that he might gain all Donne.
To be caught by the Lord is on
earth the greatest blessedness ; after
this there is no greater than to be able
to catch men for the Lord. Lohe.
To do good to men is the great
work of life ; to make them true Chris
tians is the greatest good we can do
them. Every investigation brings us
round to this point. Begin here, and
you are like one who strikes water
from a rock on the summits of the
mountains ; it flows down all the in
tervening tracts to the very base. If
we could make each man love his
neighbor, we should make a happy
world. The true method is to begin
with ourselves, and so to extend the
circle to all around us. It should be
perpetually in our minds. J. W. Alexander.
This -title of fisher sets forth more
the work of the ingathering of souls,
the missionary activity ; that title of
shepherd, more the tending and nour
ishing of soids that have been thus in-
gathered. This therefore fitly comes
first ; it was said to St. Peter, " Thou
shalt catch men " (Luke v. 10), before
it was said to him, " Peed my sheep "
(John xxi. 16) ; and each time a dif
ferent commission, or, at least, a dif
ferent side of the commission, is ex
pressed; he shall be both evangelist
and pastor. Trench.
Christ caught orators by fishermen,
not fishermen by orators. Wordsworth.

should come and help them. And they came, and filled both the ships, so that they began
to sink. When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depai't from
me ; for I am a sinful man, 0 Lord."
For he was astonished, and all that were with him, at the draught of the fishes which
they had taken : and so was also James, and John, the sons of Zebedee, which were part
ners with Simon.
And Jesus said unto them, " Come ye after me, and I will make you to become fishers of
men." And straightway they forsook their nets, and followed him. And when he had
gone a little farther thence, he saw James the son of Zebedee, and John his brother, who

SCENES IN GALILEE.

85

Straightway. True obedience knows no delays. Jerome.
Besolving to "forsake all things,"
remember among them all to include
thyself. Bernard.
Christ (peradventure) employed
fishermen for the first preachers of the
gospel, as who, being acquainted with
the waters and mysteries of sailing,
would with more delight undertake
long sea-voyages into foreign countries. Fuller.
Only one circumstance is peculiar to
St. Mark, that John and James, left
their father Zebedee in the ship with
the hired servants; which shows that
Christ in calling them, and they in
obeying the call, did not leave their
father destitute of assistance to carry
on his business. Dr. Thomas Townson.
jesus heals a demoniac in ca
PERNAUM.
Hold thy peace.
He silences the devils, even when
they spake the truth, lest he should
seem to approve of witnesses who were
liars by nature. L. Novarini.
The Jewish exorcists were wont by
invocation of the name of God to drive
away the devils. But no man, before

this time, did that pro imperio, as
Christ here. He needed nothing to
overcome the devil, but only his bare
word. Edward Leigh.
PETER'S MOTHER-IN-LAW IS HE AXED-
His wife's mother.
If you regard the necessity of mar
riage, God found it good to give man
a wife ; if the antiquity, it was or
dained in the beginning of the world ;
if the place, in Paradise ; if the time,
in the innocency of man. If you re
gard anything the rather because of
him that ordained it, God was the
Author of marriage  If you seek
the allowance, Christ approved it by
his birth in marriage and by his
presence at marriage; if the dignity,
it is honorable ; if among whom, in all
men of all estates, of all callings, in
prince, in subject, in minister, in priest,
and in people. It is honorable in
prophets, honorable in apostles, in
martyrs, in bishops. Bishop Jewell.
CHRIST HEALS MANY.
When the sun 'was set.— Divers diseases-
It is almost awful to look at the
overwhelming beauty around me, and
then think of moral evil : it seems as
if heaven and hell, instead of being
separated by a great gulf from one
another, were absolutely on each other's

were in the ship mending their nets. And straightway he called them ; and they left their
father Zebedee in the ship with the hired servants, and went after him.
And they went into Capernaum ; and straightway on the Sabbath day he entered into the
synagogue, and taught. And they were astonished at his doctrine : for he taught them as
one that had authority, and not as the scribes.
And there was in the synagogue a man with an unclean spirit ; and he cried out, saying,
" Let us alone, what have we to do with thee, thou Jesus of Nazareth ? art thou come to
destroy us ? I know thee who thou art, the Holy One of God."
And Jesus rebuked him, saying, " Hold thy peace, and come out of him." And when
the unclean spirit had torn him, and cried with a loud voice, he came out of him. And
they were all amazed, insomuch that they questioned among themselves, saying, "What
thing is this ? what new doctrine is this ? for with authority commandeth he even the un
clean spirits, and they do obey him." And immediately his fame spread abroad through
out all the region round about Galilee.
And forthwith, when they were come out of the synagogue, they entered into the house
of Simon with James and John. And when Jesus was come into Peter's house, he saw his
wife's mother laid, and sick of a fever. And he came and took her by the hand, and lifted
her up ; and immediately the fever left her, and she ministered unto them.

86

CHRIST IN LITERATURE.

confines, and indeed "not far from
every one of us." Might the sense of
moral evil be as strong in me as my
delight in external beauty ; for in a
deep sense of moral evil, more perhaps
than in anything else, abides a saving
knowledge of God. Dr. Arnold.
A little after sunset has been called
the holiest of times ; which the poet
loves for its richness, the philosopher
for its quiet, and the Christian for its
purity. Winter.
CHRIST RETIRES FROM THE MUL
TITUDE.
And there prayed.
There is nothing that cuts the air so
swiftly ; nothing that takes so sublime,
so happy, and so auspicious a flight as
prayer; which bears the soul 'on its
pinions and leaves far behind all the
dangers and even the delights of this
low world of ours. Archbishop Leighton.
If the bounties of Heaven were
given to man without prayer, they
would be received without acknowl
edgment. Prayer, administering the
perpetual lesson of humility, of hope,
and of love, makes us feel our connec
tion with Heaven through every touch

of our necessities ; it binds us to Prov
idence by a chain of daily benefits ; it
impresses the hearts of all with a per
petual remembrance of the God of all.
Croly.
christ heals a leper,
You could not be more surprised
and startled than I was on my first in
troduction to this awful disease. Saun
tering down the Jaffa road on my ap
proach to the Holy City, in a kind of
dreamy maze, with, as I remember,
scarcely one distinct idea in my head,
I was startled out of my revery by the
sudden apparition of a crowd of beg
gars, " sans eyes, sans nose, sans
hair, sans everything." They held up
toward me their handless arms, un
earthly sounds gurgled through throats
without palates, — in a word, I was
horrified. Having never seen a leper,
nor had my attention turned to the
subject (for a quarter of a century ago
Jerusalem and its marvels were not so
well understood as they are now), I at
first knew not what to make of it. I
subsequently visited their habitations,
as you have done to-day, and have
made many inquiries into their his
tory. It appears that these unfortu-

And at even, when the sun did set, they brought unto him all that were diseased, and
them that were possessed with devils. And all the city was gathered together at the door.
And he healed many that were sick of divers diseases, and he cast out the spirits with his
word, and healed all that were sick : that it might be fulfilled which was spoken by Isaiah
the prophet, saying, "Himself took our infirmities, and bare our sicknesses."
And in the morning, rising up a great while before day, he went out, and departed into a
solitary place, and there prayed. And Simon and they that were with him followed after
him. And when they had found him, they said unto him, " All men seek for thee."
And he said'unto them, " Let us go into the next towns, that I may preach there also :
for therefore came I forth."
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel
of the kingdom, and healing all manner of sickness and all manner of disease among the
people. And his fame went throughout all Syria : and they brought unto him all sick peo
ple that were taken with divers diseases and torments, and those which were possessed with
devils, and those which were lunatic, and those that had the palsy : and he healed them.
And there followed him great multitudes of people from Galilee, and from Decapolis, and
from Jerusalem, and from Judsea, and from beyond Jordan.
And it came to pass, when he was in a certain city, behold a man full of leprosy : who
seeing Jesus fell on his face, and besought him, saying, " Lord, if thou wilt, thou canst
make me clean."

SCENES IN GALILEE.

87

nate beings have been perpetuated
about Jerusalem from the remotest
antiquity. Dr. W. M. Thomson.
They said that it attacked first a
man's house, and if he did 'not turn,
his clothing, and then, if he persisted
in sin, himself ; a fine symbol, whether
the fact was so or not, of the manner
in which God's judgments, if men
refuse to listen to them, reach ever
nearer the center of their life. So,
too, that a man's true repentance was
the one condition of his leprosy leav
ing him. Seeing, then, that leprosy
was this outward and visible sign of
the innermost spiritual corruption, this
sacrament of death, there could be no
fitter form of evil over which the Lord
of life should display his power. He
will prove himself the conqueror of
death in life, as of death completed.
This victory of his over this most
terrible form of human physical evil is
fitly brought out as a testimony of his
Messiahship, "The lepers are cleansed." Trench.
Fell on his face.
There is no contrivance of our body
but some good man in Scripture hath
hanselled it with prayer ; the publican
standing, Job sitting, Hezekiah lying
on his bed, Elijah with his face be
tween his legs. But of all gestures
give me St. Paul's : " For this cause I
bow my knees to the Father of our
Lord Jesus Christ." Fuller.
Faith says, if thou wilt ; not, if thou
art able. Bengel.
By touching the leper, he signified
that he is not subject to the law, but
is set over it; and that to the clean

henceforth nothing is unclean. He
heals not as a servant (referring to
Elisha's healing Naaman), but as abso
lute master ; for his hand became not
unclean from the leprosy, but the lep
rous body was made clean by his holy
hand. Chrysostom.
I will ; be thou clean.
This reply, like an instant echo,
meets the strong faith of the leper,
whose very petition furnished the or
derly form of the wished-for answer. Bengel.
The man kept not Christ's injunc
tion, wherein fie was to be blamed;
yet there is some excuse in part from
the ardent affection and overcoming
joy that he could n&t well conceal.
Nor are we sharply to inveigh against
all the impertinences and imprudence
of new converts in their speeches and
carriages in religious things, though
they are admonished to study pru
dence. It is no wonder that so high
a change does a little transport them
beyond their bounds. Leighton.
It was a rare cure, that had been, to
heal a leper, and Christ had not healed
any till this present time. Therefore,
when this was published abroad, it
would not only gather people under
other diseases to Christ for their re
covery (for they would * conclude he
could heal any, when he could do
this), but it would cause lepers to
break into the city where he was;
which was contrary to their law and
custom, and so would breed trouble
and confusion ; so that Jesus could no
more openly enter the city. Lightfoot.

And Jesus, moved with compassion, put forth his hand, and touched him, saying, " I
will ; be thou clean."
And as soon as he had spoken, immediately the leprosy departed from him, and he was
cleansed. And he straitly charged him, and forthwith sent him away ; and saith unto him,
" See thou say nothing to any man : but go thy way, show thyself to the priest, and offer .
for thy cleansing those things which Moses commanded, for a testimony unto them.''
But he went out, and began to publish it much, and to blaze abroad the matter, in
somuch that Jesus could no more openly enter into the city, but was without in desert

CHRIST IN LITERATURE.

JESUS HEALS A PARALVTIC AND
FORGIVES SINS.
They first ascended to the roof; this
was not so difficult, because commonly
there was a flight of steps on the out
side of the house, reaching to the roof, *
as well as, or sometimes instead of, an
internal communication of the same
kind. Such are to be seen (I have
myself seen them) in those parts in
the South of Spain which bear a
permanent impress of Eastern habits.
Our Lord assumes the existence of
such steps as these. Some will have it,
that on the present occasion the bearers,
having thus reached the roof, did no
more than let down their sick through
the grating or trap-door, which already
existed therein ,(2 Kings i. 2), or, at
most, that they might have widened
such an aperture already existing, to
enable them to let down the sick man's
bed. Others, that Jesus was sitting in
the open court, round which the houses
in the East are commonly built, and
that to this they got access by the roof,
and, breaking through the breastwork
or battlement (Deuteronomy xxii. 8)
made of tiles, which guarded the roof,
and removing the linen awning which
was stretched over the court, let him
down in the midst before the Lord.
But there seems no sufficient reason
for departing from the obvious mean
ing of the words. In St. Mark, at
least, they are so plain and clear that
we can suppose nothing else than that
a part of the actual covering of the
roof was removed, that so the bed on
which the palsied man lay might be

let down before the Lord. The whole
circumstance will be much more easily
conceived; and present fewer difficulties,
when we keep in mind that it was
probably the upper chamber, where
were assembled those that were drawn
together to hear the Lord. This, as
the most retired (2 Kings iv. 10 ; Acts
ix. 37) and probably the largest Toom
in the house, extending oftentimes over
the whole area, was much used for such
purposes as that which now drew him
and his hearers together (Acts i. 13;
xx. 8). Trench.
Faith forces its way to Christ through
every obstacle. Bengel.
Before Jesns.
The miserable before the Merciful
Beauxamis.
Silent prayer speaks to God with a
loud voice. Hilary.
This paralytic believed, or he would
not have allowed .himself to be let down
through the roof. Chrysostom.
As soon too as the palsied man was
offered unto him, not being asked of
any, Christ forgave him his offenses ;
to give us an example of forgiving in
juries, done unto us by our neighbors,
even before the same be demanded of
us.. Bonaventura.
Perceived their thoughts.
God sees hearts as we see faces.
George Herbert.
Behold how that miserable man,
whom the proud Pharisee scarce vouch
safed to look upon, of our sweet and

places : and great multitudes came together to hear, and to be healed by him of their infir
mities. And again he entered into Capernaum after some days. And it came to pass on a certain
day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which
were come out of every town of Galilee, and Judasa, and Jerusalem : and straightway many
were gathered together, insomuch that there was no room to receive them, no, not so much
as about the door : and the power of the Lord was present to heal them. And, behold,
men brought in a bed a man which was taken with a palsy : and they sought means to bring
him in, and to lay him before him. And when they could not find by what way they might
bring him in because of the multitude, they went upon the housetop, and let him down
through the tiling with his couch into the midst before Jesus. And when he saw their
faith, he said unto him, " Son, be of good cheer ; thy sins are forgiven thee."

SCENES IN GALILEE.

89

gentle Lord is called "Son." Never
in the whole gospel do we read any
of the Apostles to be called, severally,
of our Lord, Son, like as this sick of
the palsy was; so grateful to God is
sickness and poverty when sustained
with patience. Bonaventura.
In winning men to himself the Lord
has ever used gifts. In coming to the

world he presents, first of all, the gift
of forgiveness of sin.
George F. Pentecost.
Take up thy bed.
We leave our burden of sin behind
us, and take up our bed, and carry it
along with us ; that is, in our duty we
find our rest.
A. W. Hare.

And the scribes and the Pharisees began to reason in their hearts, saying, " Who is this
which speaketh blasphemies ? who can forgive sins, but God alone ? "
But when Jesus perceived their thoughts, he answering said unto -them, " What reason
ye in your hearts ? whether, is easier, to say, Thy sins be forgiven thee ; or to say, Rise up
and walk ? but. that ye may know that the Son of man hath power upon earth to forgive
sins," (he said unto the sick of the palsy,) " I say unto thee, Arise and take up thy couch,
and go unto thine house." "
And immediately he rose up before them, and took up thaj; whereon he lay, and departed
to his own house, glorifying God. And they were all amazed, and they glorified God, and
were filled with fear, saying, " We haye seen strange things to-day. We never saw it on
this fashion."

CHAPTER X.
CALLING OF THE TWELVE, AND OTHEB INCIDENTS.

THE CALLING AND FEAST OP MAT-
THEW.
At once he rose, and left his gold ;
His treasure and his heart
Transferred, where he shall safe behold
Earth and her idols part ;
While he beside his endless store
Shall sit, and floods unceasing pour
Of Christ's true riches o'er all time and
space,
First angel of his Church, first steward of
his grace. Keble.
The religion of Jesus Christ is alto
gether a practical thing. Just consider
how we are taught anything else that
is practical. It is not by hearing or
reading about making shoes that a man
becomes a shoemaker, but by trying to
make them. A. W. Hare.
With publicans and sinners.
Though the light shines on things
unclean, yet it is not thereby defiled.
Augustine.
They that be whole.
None are more incurable than they
who deem themselves whole. Augustine.

Physician. In treating of the human mind and
the management of it, the two great
sources of illustration in Scripture are
Agriculture and Medicine. Lord Bacon.
The righteous.
By " the righteous " we are not here
to understand those who were, like the
Pharisees, righteous only in their own
conceit, but those who had truly
reformed their lives, had carefully en
deavored to abstain from all known
sins, and set themselves sincerely to per
form their whole duty towards God
and man. Dr. Whitby.
The word " sinners " in this text im
ports such persons as live in the cus
tomary practice of sin, so that the
tenor of their lives is wicked, and who
are therefore to be called to that repent
ance which consists in the change of
their lives from the service of sin
to holiness; and therefore, by "the
righteous" we are not to understand
those who are entirely free from sin,

And he went forth again by the sea side ; and all the multitude resorted unto him, and
he taught them.
And as he passed by, he saw Levi the son of Alphceus sitting at the receipt of custom,
and said unto him, " Follow me." And he left all, rose up, and followed him.
And Levi made him a great feast in his own house. And it came to pass, as Jesus sat at
meat in the house, behold, many publicans and sinners came and sat down with him and
his disciples.
And when the Pharisees saw it, they said unto his disciples, " Why eateth your Master
with publicans and sinners ?"
But when Jesus heard that, he said unto them, " They that be whole need not a physi
cian, but they that are sick. But go ye and learn what that meaneth, I will have mercy,
and not sacrifice : for I am not come to call the righteous, but sinners to repentance."

CALLING OF THE TWELVE, AND OTHER INCIDENTS. 91

— for in this sense there is not a
righteous man on the earth, — but
those who are truly and sincerely
righteous, have truly reformed their
fives, carefully endeavored to abstain
from all known sins, and set themselves
sincerely to the performance of their
whole duty, both to God and man ;
and so are righteous and acceptable in
the sight of God. Bishop Tomline.
A QUESTION ABOUT EASTING.
Our fasting should be accompanied
with abstinence from evil ; we must
fast from our passions and vices ; with
out this, bodily fasting is unprofitable.
Take heed that you make not your
fasting to consist only in abstinence
from meats. True fasting is to refrain
from vice. Tear in pieces all your un
just obligations. Pardon your neigh
bor. Forgive him his trespasses. Fast
not to stir up strife and contention.
You eat indeed no flesh; but you
devour your brother. You drink no
wine ; but you cannot refrain from
doing injury to others. You wait till
night to take your repast ; but you
spend all the day at the tribunal of
the judges. Woe be to you who drink
without wine. Anger is a kind of ine
briation which does no less trouble the
mind than real drunkenness. Basil.
Be not slow in common and usual
acts1 of piety and devotion, and quick
and prompt at singularities ; but, hav
ing first done what thou art bound to,
proceed to counsels, and perfections,
and the extraordinaries of religion, as
you see cause. Jeremy Taylor.
He that seeketh victory over his na
ture, let him not set himself too great
nor too small tasks ; for the first will
make him dejected by often failings,

and the second will make him a small
proceeder though by often prevailings.
Lord Bacon.
Another of our enemy's methods for
obstructing, or at least corrupting, the
seed of God sown in regeneration, is
to work upon the temper and genius
of a person to make him spend all his
care on some voluntary piece of severity
or devotion, or on some part of a
spiritual course which is set up with
a care disproportioned to its importance
and to the other greater duties that
are by such unequal preference either
wholly neglected or but little accounted
of. Thus some are very exact in their
fasts and hours of devotion, and yet
are peevish, ill-natured, and not chari
table to the poor. Henry Scougal.
This may thus be explained in a mys
tical sense. "The disciples of John
and the Pharisees fast, but the disciples
of Christ fast not ; because all they who
make a boast of their legal works while
void of faith, or, which is a worse thing,
who follow the traditions of men, or who
attend to Christ's messenger, listening to
him with their ears, but not with their
hearts, pine away, as it were, in their
bodies through the lack of spiritual
blessings ; whereas he who through
faith working by love is incorporated
into Christ cannot fast ; for he feasts on
his Saviour's body' and on his blood. Bede.
Every man whose works are good
is the son of the Bridegroom ; he has
the Bridegroom with him, even Christ,
and fasts not, that is, does no work of
repentance, because he does not sin ;
but when the Bridegroom is taken away,
by the man's falling into sin, then he
fasts, and is penitent, that he may cure
his sin. Theophylact.

Then came to him the disciples of John, saying, " Why do we and the Pharisees fast oft
and make prayers, but thy disciples fast not?"
And Jesus said unto them, " Can the children of the bridechamber fast, while the bride
groom is with them ? as long as they have the bridegroom with them, they cannot fast.
But the days will come, when the bridegroom shall be taken away from them, and then
shall they fast in those days."

92

CHRIST IN LITERATURE.

Old bottles.
Custom is generally much too strong
for the most resolute resolver, though
furnished for the assault with all the
weapons of philosophy. " He that en
deavors," says Bacon, " to free himself
from an ill habit must not change too much
at a time, lest he should be discouraged
by difficulty ; nor too little, for then he
will make slow advances." Dr. Samuel Johnson.
He that pulls down a bad building by
the great may be ruined by the fall ;
but he that takes it down brick by
brick may live to build a better. QUARLES.
PLUCKING EARS OF CORN ON THE
SABBATH.
I walk many times in the pleasant
fields of the Holy Scriptures, where I
pluck up the goodlisome herbs of sen
tences by pruning, eat them by read
ing, digest them by musing, and lay
them up at length in the high seat of
memory by gathering them together;
that so, having tasted their sweetness,
I may less perceive the bitterness of
life. Queen Elizabeth.
For the Sabbath, etc.
Moses, who had to provide for the
wants of a particular people at a time
when religion was only in its childhood,
was instructed to teach them, as we
treat children, and to give them rules,
"Touch not, taste not, handle not."
.... Jesus Christ, who spake for all
men, for all nations, for all ages, did
not lay down rules like Moses ; did
not say, " Touch not, taste not, handle
not." No ; by an exertion of his

power and wisdom, more marvelous to
a thinking mind than any, even the
greatest, miracle he ever wrought, he at
once by a few plain words set Beligion
free from all her former swaddling-
clothes and leading-strings  In
the room of burdensome rites and
former rules, he gave us the law of
Faith and Love; and thereby made
his doctrine a doctrine of principles, —
living, active, puTe, universal, and eter
nal. A W. Hare.
The Jewish Sabbath was partly of
political institution and partly of moral
obligation. So far as it was a political
appointment, designed to preserve the
Jews distinct from other nations, it is
abrogated ; so far as it was of moral
obligation, it remains in force. Our
Lord evidently designed to relax the
strictness of the observance. Chris
tianity is not a hedge placed round
a peculiar people. A slave might enter
into the spirit of Christianity, though
obliged to work as a slave on the Sab
bath ; he might be " in the Spirit on
the Lord's Day," though in the mines
of Patmos. Cecil.
The fourth commandment doth not
bind Christian people so straitly as it
did the Jews touching the forbearing
of work and labor in time of great
necessity. Homilies op the English Church.
Christ came not to abolish the Sab
bath, but to explain and enforce it, as
he did the rest of the law. Its ob
servance was nowhere positively en
joined by him ; because Christianity
was to be practicable to " all nations ; "

And he spake also a parable unto them, "No man putteth a piece of a new garment
upon an old one ; if otherwise, then both the new maketh a rent, and the piece that was
taken out of the new agreeth not with the old. And no man putteth new wine into old
bottles ; else the new wine will burst the bottles, and be spilled, and the bottles shall per
ish. But new wine must be put into new bottles ; and both are preserved. No man also
having drunk old wine straightway desireth new : for he saith, The old is better."
And it came to pass on the seoond Sabbath after the first, that he went through the corn
fields ; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.
And certain of the Pharisees said unto them, " Why do ye that which is not lawful to do
on the Sabbath day ? "

CALLING OF THE TWELVE, AND OTHER INCIDENTS. 93

and it goes to them, stripped of its pre
cise and various circumstances. "I
was in the Spirit on the Lord's Day "
(Bev. i. 10.) seems to be the soul of
the Christian Sabbath. In this view
of the day, a thousand frivolous ques
tions concerning its observance would
be answered. Cecil.
No excuse can possibly be made in
matters essentially sinful. For the
murderer would not be held guiltless
if he pleaded his anger; nor, again,
would the adulterer, if he pleaded in
self-defense his lust ; but here, in re
gard to the law of the Sabbath, when
Christ admitted the plea of the neces
sity of hunger, he absolved them from
all guilt. Chrysostom.
Athanasius, Bishop Of Alexandria,
'tells us that the primitive Christians
assembled on Saturday ; not that they
were infected with Judaism, but only
to worship Jesus Christ, the Lord of
the Sabbath. Dr. Cave.
0, what a blessing is Sunday, in
terposed between the waves of worldly
business like the divine path of the

Israelites through Jordan ! I can truly
declare that to me the Sabbath has
been invaluable. William Wilbereorce.
the healing of the withered
HAND.
Some modern Stoics are wont,
with more eloquence than reason, to
declaim against the passions . . . .as
being sometimes mutinous , . . . and
to wish an apathy  When I
consider that of the immaculate and
Divine Lamb himself it is recorded in
the Gospel, that he looked round about
with anger, being grieved, etc., — so
that two passions are ascribed to
Christ in one verse, — and, when I
consider, too, the indifferency, and con
sequently the innocence, of passions in
their own nature, and the use that
wise and virtuous persons may make
of them, I cannot think we ought to>
throw away, or so much as wish away,
those instruments of piety which God
and nature has put into our hands ;
but I am very well content that we
should retain them upon such condi
tions as Abraham did those domestics

And Jesus answering them said, "Have ye not read so much as this, what David did,
when himself was ahungered, and they which were with him ; how he went into the
house of God in the days of Abiathar the high priest, and did eat the shewbread, which was
not lawful for him to eat, neither for them which were with him, but only for the priests ?
or have ye not read in the law, how that on the Sabbath days the priests in the temple pro
fane the Sabbath, and are blameless ? but I say unto you, That in this place is one greater
than the temple. But if ye had known what this meaneth, I will have mercy, and not sac
rifice, ye would not have condemned the guiltless. The Sabbath was made for man, and not
man for the Sabbath : therefore the Son of man is Lord also of the Sabbath.''
And when he was departed thence, he went into their synagogue : and there was a man
whose right hand was withered. And the scribes and Pharisees watched him, whether he
would heal on the Sabbath day ; that they might find an accusation against him. But he
knew their thoughts, and said unto the man which had the withered hand, " Rise up, and
stand forth in the midst."
And he arose and stood forth. And they asked him, saying, "Is it lawful to heal on
the Sabbath days ? "
Then said Jesus unto them, " I will ask you one thing ; Is it lawful on the Sabbath days
to do good, or to do evil '! to save life, or to destroy it ? " And he said unto them, " What
man shall there be among you, that shall have' one sheep, and if it fall into a pit on the
Sabbath day, will he not lay hold on it, and lift it out ? how much then is a man better
than a sheep ? "
But they held their peace. And when he had looked round about on them with anger,

94

CHRIST IN LITERATURE.

he bought with his money, whom the
Scripture tells us he both circumcised
and kept as servants. Robert Boyle.
Stretch forth thine hand.
Those things which God worketh in
us and bestoweth upon us by his grace
he also requireth of us by his com
mand. Sometimes he promiseth to
"turn us" ;, sometimes he command-
eth us to " turn to him " ; sometimes
he biddeth us to "put away sin";
and sometimes he promiseth to " take
it away" from us. In the one, he
shows us what is our duty ; and in the
other, where is our help. And as this
latter consideration calleth upon our
faith to pray, so the former upon our
obedience to work. Bishop Reynolds.
Moral precepts are precepts the
reasons of which we see ; positive pre
cepts are precepts the reasons of which
we do not see. Moral duties arise out
of the nature of the case itself, prior
to external command. Positive duties
do not arise out of the nature of the
case, but from external command ; nor
would they be duties at all, were it
not for such command, received from
him whose creatures and subjects we
are  As mankind are for placing
the stress of their religion anywhere
rather than upon virtue .... our Lord
himself, from whose command alone
the obligation of positive institutions
arises, has taken occasion to make the

comparison between them and -moral
precepts, .... and has determined, ex
pressly and in form, which shall have
the preference when they interfere.
Bishop Butler.
Took counsel with the Herodians.
These hypocrites, who, in their su
perstitious zeal for the Sabbath, were
unwilling that our Lord should work
a cure on that day, scrupled not at all
themselves to take counsel for the mur
der of the innocent, and, with that
view, to form a league with the de
clared enemies of God's people. Thus,
the chief priests made a conscience of
putting into their treasury " the thirty
pieces of silver, because it was the
price of blood " ; yet they did not hes
itate soon after to apply their money
to the worst of purposes, namely, in
buying up the truth of Christ's resur
rection. Ford.
HEALING OF MULTITUDES.
To touch him.
It is by faith that we touch Jesus ;
and far better is it not to touch him
with the hand and to touch him by
faith, than to handle him with our
hands and with faith not to touch
him. It was no great thing to touch
him manually. The Jews did so when
they apprehended him, and when they
bound him and when they crucified
him ; they touched him, and by their
evil touch lost what they laid hold of.
Augustine.

being grieved for the hardness of their hearts, he saith unto the man, " Stretch forth thy
hand." And he stretched it out : and his hand was restored whole as the other.
And the Pharisees filled with madness went forth, and straightway took counsel with the
Herodians against him, how they might destroy him. But Jesus withdrew himself with
his disciples to the sea : and a great multitude from Galilee followed him, and from Judaja,
and from Jerusalem, and from Idumaia, and from beyond Jordan ; and they about Tyre and
Sidon, a great multitude, when they heard what great things he did, came unto him. And
he spake to his disciples, that a small ship should wait on him because of the multitude,
lest they should throng him. For he had healed many ; insomuch that they pressed upon
him for to touch him, as many as had plagues. And unclean spirits, when they saw him,
fell down before him, and cried, saying, "Thou art the Son of God." And he straitly
charged them that they should not make him known : that it might be fulfilled which was
spoken by Isaiah the prophet, saying, " Behold my servant, whom I have chosen ; my
beloved, in whom my soul is well pleased : I will put my spirit upon him, and he shall

CALLING OF THE TWELVE, AND OTHER INCIDENTS. 95

THE PROPHECY FULFILLED.
He shall not strive nor cry.
What an amiable picture is given
in the passage which ensues, of the
Divine Author of our faith ; and how
exactly does this prophetic description
correspond to the whole tenor of his
conduct, in the propagation of his re
ligion ! " He shall not strive nor
cry, " etc. ; that is, he shall exercise
his office with meekness, gentleness,
and humility, without contention and
noise, without tumult and disturbance.
" A bruised reed shall he not break " ;
that is, he will not bear hard upon a
wounded and contrite and truly hum
ble heart, bowed down with a sense
of its infirmity. "And smoking flax
sfiall he not quench " ; the faintest
spark of returning virtue he will not
extinguish by severity, but will cher
ish and encourage the one, and Will
raise, animate, and enliven the other,
till by these gentle, conciliating means
he shall have triumphed over the wick
edness and malevolence of his enemies,
and completely established his religion
throughout the world. Bishop Porteus.
Whose life lightens, — his words
thunder. Latin Proverb.
Words have weight when there 's a
man behind them. R. w. Emerson.
1 Go to your natural religion. Lay
before her Mahomet and his disciples
arrayed in armor and in blood, riding
in triumph over the thousands and
tens of thousands who fell by his vic
torious sword. Show her the cities
which he set in flames, the countries
which he ravaged and destroyed, and
the miserable distress of all the inhab
itants of the earth. When she has
viewed him in this scene, carry her
into his retirements. ' Show her the
prophet's chambers, his concubines and

wives. Let her see his adultery, and
hear him allege revelation and his Di
vine commission to justify his lust
and oppression. When she is tired
with this prospect, then show her the
blessed Jesus humble and meek, doing
good to all the sons of men, patiently
instructing both the ignorant and the
perverse. Let her see him in his most
retired privacies; let her follow him
to the Mount, and hear his devotions
and supplications to God. Carry her
to his table to view his poor fare and
hear his heavenly discourse. Let her
see him injured, but not provoked.
Let her attend him . to the tribunal,
and consider the patience with which
he endureth the scoffs and reproaches
of his enemies. Lead her to his cross,
and let her view him in the agony of
death, and hear his last prayer for his
persecutors, Father, forgive them ; for
they know not what they do ! When
natural religion has viewed both, ask,
"Which is the prophet of God1!"
But her answer we have already had,
when she saw part of this scene
through the eye of the centurion who
attended at the cross ; by him she
spake and said, Truly this man was the
Son of God. Sherlock.
The Christian religion made its way
through" Paganism »( verse 21) with an
amazing progress and activity. Its
victories were the victories of reason
unassisted by the force of human
power, and as gentle as the triumphs
of light over darkness. Joseph Addison.
Smoking flax.
I have heard divines say, that those
virtues that were but sparks upon
earth shall become great and glorious
flames in heaven. Izaak Walton
The spiritual kingdom within ysu
comes not " by observation." It is a
growth ; so that you must not look for

show judgment to the Gentiles. He shall not strive, nor cry ; neither shall any man hear
his voice in the streets. A bruised reed shall he not break, and smoking flax shall he
not quench, till he send forth judgment unto victory. And in his name shall the
Gentiles trust."

96

CHRIST IN LITERATURE.

violent or sudden changes in yourself.
Eemember that the waters of the
stream, however slowly they may at
times appear to move,, yet, by never
stopping on their journey, are sure to
reach the great sea. Let your pro
gress towards godliness be like that of
the gentle stream which neither mur
murs nor chafes nor dashes against
its banks, but keeps ever flowing on
and on, until it fulfills the task which
God has set it, and loses its own little
ness by mingling with the mighty
waters. A. W. Hare.
THE TWELVE APOSTLES SET APART.
All night in prayer..
We may clearly see in his deport
ment innocent wisdom, prudent sim
plicity, compassionate zeal, perfect pa
tience, the courage of faith, the joy of
hope, the tenderness and care of love,
incomparable meekness, modesty, hu
mility, and purity. He spent the
night in communion with God and the
day in charity to men. William Bates.
When we look at the selection made
by Christ of these own ones, we see

something still more different from all
the usual methods of earthly wisdom.
They were neither the most cultured
nor the most influential of their times.
The majority of them appear to have
been plain -working-men, from the
same humble class from which our
Lord was born. But the Judsean' peas
ant, under the system of religious train
ing and teaching given by Mosesj was
no stolid or vulgar character. He in
herited lofty and inspiring traditions,
a ritual stimulating to the spiritual
and poetic nature, a system of ethical
morality and of tenderness to human
ity in advance of the whole ancient
world. A good Jew was a man, to a
large extent, of spiritualized and ele
vated devotion to God, and habitual
love and charity to man were the es
sentials of his religious ideal The
whole system of Divine training and
discipline to which the Jewish race
had been subjected for hundreds of
years had prepared a higher moral av
erage to be chosen from than could
have been found in any other nation.
Harriet Beecher Stowe.

And it came to pass in those days, that he went out into a mountain to pray, and contin
ued all night' in prayer to God. And when it was day, he calleth unto him whom he
would : and they came unto him. And he ordained twelve, that they should be with him,
and that he might send them forth' to preach, and to have power to heal sicknesses, and to
cast out devils, whom also he named apostles ; Simon, (whom he also named Peter,) and
Andrew his brother, James the son of Zebedee, and John- the brother of James ; and he sur-
named them Boanerges, which is " The sons of Thunder" : Philip and Bartholomew, Mat
thew the publican, and Thomas, James the son of Alphaeus, and Simon the Canaanite
called Zelotes, and Judas the brother of James, and Judas Iscariot, which also was the
traitor. And he came down with them, and stood in the plain, and the company of his disciples,
and a, great multitude of people out of all Judsea and Jerusalem, and from the sea-coast of
Tyre and Sidon, which came to hear him, and to be healed of their diseases ; and they that
were vexed with unclean spirits : and they were healed. And the whole multitude sought
to touch him : for there went virtue out of him, and healed them all.

CHAPTEE XI.

THE SERMON ON THE MOUNT.

OE THE WHOLE DISCOURSE.
The top pitch of Divine philosophy.
Chrysostom.
the beatitudes.
These eight Beatitudes are, as it
were, " the eight Paradoxes of the
world. " (Cornelius a Lapide) ; for the
world and philosophers place happi
ness in riches, not in poverty ; in sub
limity, not in humility; in fullness,
not in hunger; in joy, not in mourn
ing. Edward Leigh.
It is worthy of observation that all
the Beatitudes are affixed to condi
tions of humiliation or suffering. Dr. Manton.
The poor in spirit.
The sweetest bird builds near the ground,
The loveliest flower springs low ;
And we must stoop for happiness
If we its worth would know. AtTOKYMOUS.
As pride was the beginning of sin,
so humility must be the beginning of
the Christian discipline. Augustine.
The first step to mount a ladder is
from the ground. Basil.
Pride is the first vice to oppose us,
and the last vice which we overcome.
' Bernard.
A lively sense of God's greatness
gives the soul a clear sight of her
nothingness ; a lively sense of God's
holiness, a clear sense of her sinfulness;
a lively sense of his goodness, a clear
sense of her unworthiness. The greater

this sense is, the greater is the humil
ity : while that sense lasts, the hu
mility lasts : when that decays, this
vanishes. Dr. Horneck.
Humility is best known among
equals. With' God we can have no
rivalry. It is possible for a man to
be humble towards God and proud
towards his fellow-creatures. J. Bowdler.
The greatest ornament of an illus
trious life is modesty and humility,
which go a great way in the character
even of the most exalted princes. Napoleon.
They that mourn.
A great regret for her sins did not
permit her to regret anything else.
Bossuet (of Henrietta of England).
Let the penitent ever mourn and in
his tears let him ever rejoice. Augustine.
For God has marked each sorrowing day,
And numbered every secret tear, ¦
And heaven's long age of bliss shall pay
For all the good man suffers here.
William Collen Bkyabt.
Blessed are the meek.
Not that the meek shall not also
obtain mercy, and see God, and be com
forted, and at last come to the king
dom of heaven ; but in the mean time
he, and he only, possesses the earth,
as he goes towards the kingdom of
heaven by being humble and cheerful,
and content with what his good God

And seeing the multitudes, he went up into a mountain : and when he was set, his disci
ples came unto him : and he opened his mouth, and taught them, saying, " Blessed are the
poor in spirit : for theirs is the kingdom of heaven. Blessed are they that mourn : for

98

CHRIST IN LITERATURE.

has allotted him. He has no turbulent,
repining, vexatious thoughts that he
deserves better ; nor is he vexed when
he sees others possessed of more honors
or more riches than his wise God has
allotted for his share. But he pos
sesses what he has with a meek and
contented quietness ; such a quietness
as makes his very dreams pleasing
both to God and himself, .... I have
heard a grave divine say, that " God
has two dwellings; one in heaven,
and the other in a meek and thankful
heart." Isaak Walton.
In one sense the meek do inherit
the earth. People who are always at
law gain nothing ; people who are
warlike hold nothing. The empire of
Bonaparte descends not to his heirs ;
the peaceful Bepublic of Switzerland
lives on through all storms. The
people who got the most out of the
civil war were the negroes, who struck
scarcely a blow. It is a general law
that meekness and long-suffering are
more profitable than combativeness.
The meekness of which Christ spoke
is long-suffering, but not wholly and
literally nonresistant. There is an
extreme in everything, and even for
bearance may cease to be a virtue. If
the meek man happen to inherit
little of the earth, he enjoys it a
hundred times more than his quarrel
some neighbor, and a man's riches are
measured by what he enjoys not by
what he has. E. E.
Hunger and thirst after righteousness.
The whole life of a good Christian
is nothing else but a state of holy
desire. Augustine.
Blessed are the merciful.
He that is not merciful to another
shall not find mercy from God ; but if
thou wilt be merciful and compassion
ate, thou shalt be a benefactor to thine
own soul. Beman.

The pure in heart.
God would cease to be God if' he
should cease to communicate himself,
by love, to the pure soul. As the air
rushes to a vacuum, so God fills the
soul emptied of self. Massillon.
Peacemakers. If thou have peace in thyself and
lovest the peace of thy brethren, so is
God through Christ at peace with thee,
and thou his beloved son and heir
also. On the other side, cursed be
the peace-breakers, pick-quarrels, whis
perers, backbiters, sowers of discord,
dispraisers of them that be good to
bring them out of favor, interpreters
to evil of that is done for a good pur
pose, finders of faults where none is,
stirrers up of princes to battle and
war ; , and, above all, cursed be they
that falsely belie the true preachers of
God's Word to bring them into hate
and to shed their blood wrongfully,
for hate of the Truth ; for all such are
children of the Devil. Thomas Fuller.
As the Tays come from the sun, and
yet are not the sun, even so our love
and pity, though they are not God,
but merely a poor, weak image and
reflection of him, yet from him alone
they come. If there is mercy in our
hearts, it comes from the fountain of
mercy. If there is the light of love in
us, it is a ray from the full sun of
love. Charles Kingsley.
Persecuted for righteousness.
You wish to be a good man if you
can have the credit of it ; but, in truth,
you must expect to find goodness often
accompanied with infamy. Seneca.
I give thanks unto my God for this ;
that I am found worthy to be among
those whom the world hateth. Jerome.
Not he who suffers persecution, but
rather the man who cowardly shrinks

they shall be comforted. Blessed are the meek : for they shall inherit the earth. Blessed
are they which do hunger and thirst after righteousness : for they shall be filled. Blessed
are the merciful : for they shall obtain mercy. Blessed are the pure in heart : for they
shall see God. Blessed are the peacemakers : for they shall be called the children of God.

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99

from it, is the person really trampled
upon ; for to be trampled upon, we
must be inferior : but we can never be
called inferior, how much soever we
suffer bodily on the earth, if so be our
souls are fixed on heaven. Augustine.
I am getting rather proud ; for I see
that my character is more and more
defamed. Luther.
Nothing is there more noble than to
suffer any evil for Christ's sake. I
count not St. Paul so happy because
he was " caught up into Paradise " as
because he was cast into the dungeon ;
I count him not so happy because he
" heard unspeakable words " as because
he endured those bonds ; I count him
not so happy because he was " caught
up into the third heaven " as I count
him happy for those bonds' sake. For
that these latter are greater than the
former, hear how even he himself
knew this ; for he saith not, " I, who
heard unspeakable words, beseech
you " ; but what 1 " I, the prisoner of
the Lord, beseech you." Chrysostom.
Great is your reward in heaven.
Faith makes the discords of the
present the harmonies of the future.
Robert Collyer.
the salt of the earth and
light of the world.
Ye are the salt of the earth.
The world is upheld by the veracity
of good men; they make the earth
wholesome. E. W. Emerson.

fe are the light of the world.
As oftentimes, when walking in a
wood near sunset, though the sun
himself be hid by the height and
bushiness of the trees around, yet we
know he is still above the horizon,
from seeing his beams in the open
glades before us illuminating a thou
sand leaves, the several brightnesses
of which are so many evidences of
his presence. Thus it is with the
Holy Spirit. He works in secret, but
his work is manifest in the lives of all
true Christians. Lamps so heavenly
must have been fit from on high.
Julius Charles Hare.
Let your light so shine.
The eclipses of the sun at daytime
are seldom without witnesses. If you
take yourselves to be the light of the
church, you may well expect that
men's eyes should be upon you. If
other men may sin without observa
tion, so cannot you. Richard Baxter.
It is not sufficient to carry religion
in our hearts as fire is carried in flint-
stones ; but we are outwardly, visibly,
apparently, to serve and honor the
living God. Richard Hooker.
OP KEEPING THE COMMANDMENTS.
Whosoever shaU break one of these least
commandments.
Take from the harmony a single tone,
A single tint take from the iris-bow,
And lo ! what once was all is nothing, while
Fails to the lovely whole one tint or tone.
Schiller.

Blessed are they which are persecuted for righteousness' sake : for theirs is the kingdom of
heaven. Blessed "are ye, when men shall revile you, and persecute you, and shall say all
manner of evil against you falsely, for my sake. Rejoice ye inthat day, and leap for joy :
for, behold, your reward is great in heaven : for in the like manner did their fathers unto
the prophets.
" But woe unto you that are rich ! for ye have received your consolation. Woe unto you
that are full ! for ye shall hunger. Woe unto you that laugh now ! for ye shall mourn and
weep. Woe unto you, when all men shall speak well of you ! for so did their fathers to the
false prophets.
" Ye are the salt of the earth : but if the salt have lost its savor, wherewith shall it he
salted ? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot
of men." Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do

100

CHRIST IN LITERATURE.

Small things are not small if great
results come of them. John Damascene.
He who conscientiously abstains
from any sin solely because it is dis
pleasing to his Creator will find the
same motive operating much further,
and inclining him to forbear every
other action that he knows is offensive
to fiim. No one great virtue (virtue
upon principle) will come single ; the
virtues " that be her fellows will bear
her company," and "with joy and
gladness " enter into the same heart.
J. Seed.
The authority is the same and equal
in them all. The golden thread on
which these pearls are stringed, if it
be broken in any one part, it scatters
them all. The name of "the Lord
thy God," signifying his authority,
keeps the whole form of the law
together ; and, if that be stirred, it
falls all asunder. Leighton.
Valor the heathen gives to story,
Obedience is the Christian's glory.
Schiller.
The soul of religion is the practical
part. This Talkative is not aware of;
he thinks that hearing and saying will
make a good Christian ; and thus he
deceiveth his own soul. Hearing is
but the 'sowing of the seed ; talking is
not sufficient to prove that fruit is in
deed in the heart and life : and let us
assure ourselves, that at the day of
doom men shall be judged according

to their fruits ; it will not be then said,
Did you believe ? but, were you doers,
or talkers only 1 And accordingly they
shall be judged. The end of the world
is compared to , our harvest ; and you
know men at harvest regard nothing
but fruit. Bunyan.
It is nobler far to do the most com
monplace duty in the household or
behind the counter, with a single eye
to duty, simply because it must be
done — nobler far, I say, than to go
out of your way to attempt a brilliant
deed with a double mind, and saying
to yourself not only, " This will be a
brilliant deed," but also, " and it will
pay me, or raise me, or set me off, into
the bargain." Heroism knows no "into
the bargain." Charles Klngslet.
There are a good many pious people
who are as careful of their • religion as
of their best service of china, only
using it on holy occasions for fear it
should get chipped or flawed in work
ing-day wear. Douglas Jerrold.
Exceed the righteousness of the scribes and
Pharisees. It was a well-known saying among
the Jews, that, if two men only were
to be saved, one certainly would be a
scribe and the other a Pharisee.
Bishop Sanderson.
OF ANGER.
In the first offense, we have anger
alone ; in the second, anger and ill
words ; in the third, anger and a kind
of sneering laughter. Augustine.

men light a candle, and put it under a bushel, but on a candlestick ; and it giveth light
unto all that are in the house. Let your light so shine before men, that they may see your
good works, and glorify your Father which is in heaven.
" Think not that I am come to destroy the law, or the prophets : I am not come to de
stroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one
tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break
one of these least commandments, and shall teach men so, he shall be called the least in
the kingdom of heaven : but whosoever shall do and teach them, the same shall be called
great in the kingdom of heaven. For I say unto you, That except your righteousness shall
exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the king
dom of heaven.
" Ye have heard that it was said by them of old time, Thou shalt not kill : and whoso
ever shall kill shall be in danger of the judgment : but I say unto you, That whosoever ia

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101

Whosoever shall say. '
The text looks no further than the
outward language ; because few can
proceed so far as to the accidental use
of haughty and disdainful language
but they whose hearts are more or less
possessed with habits and settled tem
pers of pride and haughtiness. William Law.
Agree with thine adversary.
Who is this thine adversary 1 The
word of the law. What is the way 1
This present life. When you find that
the law commands one thing and that
you do the very contrary to it, it becomes
thine adversary. Whiles thou art in the
way, come to terms with him. God is
near to arrange your differences. How
will he reconcile you together 1 By
forgiving your sins and imparting such
righteousness to you as will produce
good works. Augustine.
OF IMPURITY.
Whosoever looketh upon a woman, etc
Believe it, there is no sin so small
but it tends to the utmost wickedness
that can possibly be committed. An
irreverent thought of God tends to no
less than blasphemy and atheism ; a
slight grudge of another tends to no
less than murder ; a lascivious thought
tends to no less than impudent and

common prostitution : and though at
first they seem to play only singly
about the heart, yet within a while
they will "mortally wound it.
Bishop Hopkins.
It is therefore necessary that man
be governed by the Godlike, by all
means from within if possible, but if
not, then from without, so that he
may obtain some benefit at least. Plato.
Think, and be careful what thou art within,
For there is sin in the desire of sin ;
Think and be thankful, in a different ease,
For there is grace in the desire of grace.
John Bykom.
0 that we were unable even to see
that which it is a sin to do / Jerome.
If thy right eye offend thee.
How many thousands have died of
the wounds of the eye I Bishop Hall.
As the eye's are the windows of the
soul, so they are full of either the stars
of heaven or the sparks of hell. Eve's
eyes, dazzled with the forbidden fruit,
betrayed all other senses and faculties
of the soul. Bishop Gauden.
Thy right hand .... cut it off.
In the original it is, chop it off, a
very emphatic expression ; not saw it

angry with his brother without a cause shall be in danger of the judgment : and whosoever
shall say to his brother, Raea, shall be in danger of the council : but whosoever shall say
Thou fool, shall be in danger of hell fire. Therefore if thou bring thy gift to the altar, and
there rememberest that thy brother hath aught against thee ; leave there thy gift before the
altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift.
Agree with thine adversary quickly, while thou art in the way with him ; lest at any time
the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou
be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till
thou hast paid the uttermost farthing.
" Ye have heard that it was said by them of old time, Thou shalt not commit adultery :
but I say unto you, That whosoever looketh on a woman to lust after her hath committed
adultery with her already in his heart. And if thy right eye offend thee, pluck it out, and
cast it from thee : for it is profitable for thee that one of thy members should perish, and
not that thy whole body should be cast into hell. And if thy right hand offend thee, cut
it off, and cast it from thee : for it is profitable for thee that one of thy members should
perishrand not that thy whole body should be cast into hell. It hath been said, Whoso
ever shall put away his wife, let him give her a writing of divorcement : but I say unto
you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her
to commit adultery : and whosoever shall marry her that is divorced committeth adultery.

102

CHRIST IN LITERATURE.

by degrees, but chop it off ; that is, on
a sudden cut it off ; on a sudden cut
off thy sins, which are as dear as thy
right hand. Edward Leigh.
Be not too slow in the breaking off
a sinful custom. A quick courageous
resolution is better than a gradual de
liberation. In such a combat he is
the bravest soldier that lays about him
without fear or wit. Wit pleads ; fear
disheartens ; he that would kill Hydra
had better strike off one neck than
five heads. Fell the tree, and the
branches are soon cut off. Quarles.
OF SWEARING.
The caution against swearing at all
is intended to be a safeguard against
perjury. Tertullian.
Perjury is not only a wrong to this
or that particular person who suffers
by it, but it is treason against human
society, subverting at once the founda
tions of public peace and justice and
the private security of every man's
life and fortune. Archbishop Tillotson.
Swearing is a sin whereunto neither
profit incites, nor pleasure allures, nor
necessity compels, nor inclination of
nature persuades. > Quarles.
OF REVENGE, AND OF CHARITY TO
OUR ENEMIES AND THE POOR.
Resist not evil.
Hath any wronged thee ? Be bravely
revenged, slight it, and the work is
begun ; forgive it, and it is finished :
he is below himself that is not above
an injury. Quarles.
Certainly, in taking revenge a man
is but even with his enemy, but in

passing it over he is superior; for it
is a Prince's part to pardon. Lord Bacon.
The surest way to keep others in
temper is to keep ourselves so.
Thomas Adam.
The Christian's courtesy prevents
him from giving offense ; his charity,
from taking it. William Gresley.
The King of Heaven came down to
instruct the world in the laws of a
heavenly conversation, which he pro
posed in a way of conflict quite con
trary to that in the Olympic games :
for there he that fights and conquers
wins the garland, here he that is beaten
and bears it with patience receives the
crown ; there he that is smitten and
returns blow for blow, here he that
turns the other cheek is celebrated as
victor in the theater of angels. For
the Christian victory is measured not
by revenge, but patience ; this is the
new law of crowns, this the new way
of conflict and contention. Isidore of Pelusium.
To go to law for revenge we are sim
ply forbidden, that is, to return evil
for evil ; and therefore all those suits
which are for vindictive sentences, not
for reparative, are directly criminal.
Jeremy Taylor.
Thus we read in St. Luke vi. 29,
" Whose smiteth thee on one cheek,
turn to him the other also." Now there
is no example of patience more perfect
than that of the Lord ; yet he, when
he was1 smitten, said not, " Behold the
other cheek," hut, " If I have spoken,
etc. " ; hereby showing us that the turn-

" Again, ye have heard that it hath been said by them of old time, Thou shalt not for
swear thyself, but shalt perform unto the Lord thine oaths : but I say unto you, Swear not
at all ; neither by heaven ; for it is God's throne : nor by the earth ; for it is his footstool :
neither by Jerusalem ; for it is the city of the great King. Neither shalt thou swear by thy
head, because thou canst not make one hair white or black. But let your communication
be, Yea, yea ; Nay, nay : for whatsoever is more than these cometh of evil.
" Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth : but
I say unto you, That ye resist not evil : but whosoever shall smite thee on thy right cheeky
turn to him the other also. And if any man will sue thee at the law, and take away thy

THE SERMON ON THE MOUNT.

103

/ /

ing of the other cheek should be in the
heart. Indeed, the Lord was ready not
only to be smitten on the cheek for the
salvation of men, but to be crucified
with his whole body. Augustine.
Give to him that asketh.
Our charity spends more in the
streets than heathen superstition on its
temples. Tertullian.
The race of mankind would perish
did they cease to aid each other.
From the time that the mother binds
the child's head, till the moment that
a kind assistant wipes the death-damp
from the brow of the dying, we uannot
exist without mutual help. All, there
fore, that need aid, 'have a right to ask
it from their fellow-mortals ; no one
who holds the power of granting can
refuse it without guilt.
Sir Walter Scott,
I do not understand those for poor
Which are vagabonds and beggars, but
those that labor to live, such as are old
and cannot travail, such poor widows
and fatherless children, as are ordered
to be relieved, and the poor tenants,
that travail to pay their rents, and are
driven to poverty by mischance, and
not by riot and careless expenses ; on
such have thou compassion, and God
will bless thee for it. Make not the
hungry soul sorrowful ; defer not the
gift to the needy; for if ,he curse thee
in the bitterness of his soul, his prayer
shall be heard of Him that made him.
Sir Walter Raleigh.
And others make a custom of giving
to idle vagabonds ; a kind of charity,
very improperly so called, which one
really wonders people can allow them
selves in, merely to be relieved from

importunity, or at best to gratify a
false good-nature. For they cannot
but know that it is at least very doubt
ful whether what they thus give will
not immediately be spent in riot and
debauchery. Or, suppose it be not, yet
still they know they do a great deal
of certain mischief by encouraging
this shameful trade of begging in the
streets, and all the disorders which
accompany it. Bishop Butler.
Bless them that curse you.
Beside a sandal-tree a woodman stood
And swung the axe, and, as the strokes
were laid
Upon the fragrant trunk, the generous wood
With its own sweets perfumed the cruel
blade.
Go, then, and do the like ; a soul endued
With light from heaven, a nature pure
and great,
Will place its highest bliss in doing good,
And good for evil give, and love for hate.
Bryant. (From the Spanish.)
Before Socrates, it was said, " Let us
do good to those who love us, and evil
to those who hate." Socrates changed
the precept, and said, " Let us do good
to our friends, and let us do no evil to
our enemies." ,
Only Jesus Christ says, " Bless them
that curse you." It belongs to the
Saviour of men alone to train them to
supernatural virtues. Madame Svetchine.
Pray for them that despitefully use you.
Prayer is that which we always
have in our power to bestow, and they
never in theirs to refuse. Hooker.
That ye may he the children of your Father,
etc Eighteous souls are never cloyed
with praising and speaking well of all
men, with doing good unto every one
by word and deed, because they study

coat, let him have thy cloak also. . And whosoever shall compel thee to go a mile, go with
him twain. Give to him that asketh thee, and from him that would borrow of thee turn
not thou away.
" Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine
enemy. But I say unto you, Love your enemies, bless them that curse you, do good to
them that hate you, and pray for them which despitefully use you and persecute you ; that
ye may be the children of your Father which is in heaven : for he maketh his sun to rise

104

CHRIST IN LITERATURE.

to frame themselves according to the
pattern of the Father of Spirits.
Mercurius Trismegistus.
When injured by any one, we should
remember that God presents to us the
most glorious opportunity of showing
forth his own image, mercy and for
giveness. William Howels.
Nothing causes us so nearly to re
semble God as the forgiveness of in
juries. Chrysostom.
To return good for good is human ;
to return evil for evil is brutal ; to re
turn evil for good is diabolical ; but to
return good for evil is Divine. Royard.
On the evil and on the good.
The nobler aught, the commoner 't will be ;
God and his sunshine to the world are free.
Silesius.
Be ye therefore perfect.
Bemember that it is your highest
perfection and glory to resemble your
Heavenly Father, as much as you pos
sibly can, in acts of goodness and
mercy. Bishop Mann.
As your Father is perfect.
When Christ comes with his scales,
thou shalt not be measured with that
man ; but every man shall be weighed
with God. Br. Donne.
God is all virtue's aim, its impulse and its
prize ;
In him its sole reward, its only "wherefore"
lies. Silesius.
OF ALMS,
But when thou, a child of God,
doest alms, — which must no more be
omitted than the offering of the gift

(according to ch. v. 24), — let it not be
with ostentation, but keep it rather, so
far at least as the act of giving will ad
mit, a secret from the world ; no arti
ficial concealment is necessary, however,
or that thou shouldst show that thou
art ashamed of it by false anxiety or
affected modesty. Especially take care
— for that is the main point — not to
glory in thy act, which should be as
natural to thee as shining is to light.
The saying concerning the right hand
and the left is manifestly proverbial;
forget it, if it may be, even while
thou doest it ; let it be far from thee,
while the right hand is giving, to hold
in the left a trumpet, or to stretch it
out for reward and praise. If the
hand knows nothing of it, the soul
knows nothing, we may say with Von
Gerlach. Rudolf Stier.
Pride is the ape of charity, in show
not much unlike, but somewhat fuller
of action. In seeking the one, take
heed thou light not upon the other.
They are two parallels, never put asun
der : charity finds the poor, so does
pride ; charity builds an hospital, so
does pride. In this they differ : char
ity gives her glory to God ; pride takes
her glory from man. Quarles.
Humility is the guardian of virtue.
Bernard.
We are not to suppose that in this
or any other passage, the pursuit of
fame is stated as a vice ; it is only said,
that an action to be virtuous must be
independent of any such motive. We
should observe also, that it is not pub-

on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love
them which love you, what thank have ye ? for sinners also love those that love them.
And if ye do good to them which do good to you, what thank have ye ? for sinners also do
even the same. And if ye lend to them of whom ye hope to receive, what thank have ye ?
for sinners also lend to sinners, to receive as much again. But love ye your enemies, and
do good, and lend, hoping for nothing again ; and your reward shall be great, and ye shall
be the children of the Highest : for he is kind unto the unthankful and to the eyil. Be ye
therefore perfect even as your Father which is in heaven is perfect.
Take heed that ye do not your alms before men, to be seen of them : otherwise ye have
no reward of your Father which is in heaven. Therefore when thou doest thine alms, do
not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets,

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105

licity, but ostentation, that is prohib
ited ; not the mode, but the motive
of the action which is regulated. A
good man will prefer that mode, as
well as those objects of his beneficence,
by which he can produce the greatest
effect; and the view of this purpose
may dictate sometimes the publication,
sometimes the concealment, of his act
ion. Either the one or the other may
be the mode of the action, according as
the end to be promoted by it seems to
require. But from the motive of the
action, the reputation which is to arise
from it, and the fruits and advantage
of that reputation to ourselves must be
shut out ; or, in whatever proportion
they are not so, in that proportion the
action fails of being virtuous.
Archdeacon Paley.
The true Christian cares not how
much men hear of his public charities
(v. 1 6), nor how little they hear of his
vrivate ones. Toplady.
The true Christian's chief care lies
in right ordering and commanding his
own spirit ; for where the hypocrite's
work ends, there the true Christian's
work begins. Archbishop Leighton.
The husks of emptiness rustle in
every wind, the full corn in the ear
holds up its golden fruit to the Lord
of the harvest; a good man's faith is
manifested by his labors, standing not
in words, but in the demonstration of
the Spirit, a faith that works by love
to the purifying 'of the heart. Whittier.
Across a pleasant field, a rill unseen
Steals from a fountain, nor does aught
betray
Its presence, save a tint of livelier green,
And flowers that scent the air along its
way.

Thus secretly should charity attend
Those who in want's dim chambers pine
and grieve.
And naught should e'er reveal the aid we
lend,
Save the glad looks our kindly visits leave.
Bryaht. (Prom the Spanish.)
If you are afraid of spectators, you
must not expect to have imitators.
You ought therefore to be seen (v.
16) ; but this should on no account be
your motive in any good deed, that
you may be seen. JFar be it from you
ever to regard the gaze and the ap
plause of men as the object of your
satisfaction and the whole fruit and
benefit to be derived from your good
deed. Augustine.
Which seeth in secret.
Demean thyself more warily in thy
study than in the street. If thy pub
lic actions have a hundred witnesses,
thy private have a thousand. The
multitude looks but upon thy actions ;
thy conscience looks into them : the
multitude may chance to excuse thee,(
if not acquit thee ; thy conscience will
accuse thee, if not condemn thee.
Quarles.
Alms well hidden in the bosom of
the" poor prayed for him. Bossuet.
Observed duties maintain our credit ;
but secret duties maintain our life.
John Flavel.
Shall reward thee openly.
It is not ours to measure relative
merit or award the palm of virtue. Of
one thing only we may be sure, that
for all true lovers and servers of hu
manity (whatever may have been their
line) there is reserved, not fame, not
glory, not, perhaps, even recognition
here, not a niche in the grand Valhalla
of the Northern Gods, not a bower in

that they may have glory of men. Verily I say unto you, They have their reward. But
when thou doest alms, let not thy left hand know what thy right hand doeth : that thine
alms may be in secret : and thy Father which seeth in secret himself shall reward thee
openly. " And when thou prayest, thou shalt not be as the hypocrites are : for they love to pray
standing in the synagogues and in the corners of the streets, that they may be seen of
men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter

106

CHRIST IN LITERATURE.

the chill and pallid moonlight of a
Greek Elysium, but a welcome and a
home in that beautiful and tranquil
world which is the goal of all our
earthly aspiration, — the world of
solved problems, of realized ideals, of
yearning affections quenched in the
fullness of fruition, — that world where
the spirit shall be always willing and
the flesh never weak. W. R. Greg.
OF PRAYER.
Enter into thy closet.
The best means of keeping near to
God is the closet. Here the battle is
won or lost. Payson.
It hath been the advice of some
spiritual persons that such as were able
should set apart some certain place in
their dwellings for private devotions
only, which, if they constantly per
formed there, and nothing else, their
very entrance into it would tell them
what they were to do in it, and quickly
make their chamber - thoughts, their
table-thoughts, and their jolly, worldly,
but much more their sinful, thoughts
and purposes, fly out of their hearts.
Dr. South.
We must avoid taking this too lit
erally. There may be pride in closet
devotion. There may be prayer offered
in public that shall be so earnest and
simple as to be offered in unconscious
ness of the presence of others but God.
This is true secret prayer. E. E.
When thou hast shut thy door.
Lord, I have shut my door, —
Shut out life's busy cares and fretting noise :
Here in this silence they intrude no more.
Speak thou, and heavenly joys
Shall fill my heart with music sweet and
calm, —
A holy psalm.
Yes, I have shut my door
Even on all the beauty of thine earth, —

To its blue ceiling from its emerald floor,
Filled with spring's bloom and mirth ;
From these thy works Iturn, thyself I seek,
To thee I speak.
And I have shut my door
On earthly passion, — all its yearning love,.
Its tender friendships, all the priceless store
Of human ties. Above
All these my heart aspires, 0 Heart divine !
Stoop thou to mine.
Lord, I have shut my door !
Come thou and visit me : I am alone !
Come, as when doors were shut thou cam'st
of yore,
And visitedst thine own.
My Lord ! I kneel with reverent love and fear ;
For thou art here !
Maky E. Atkinson.
When kneeling down to pray, if for
a few minutes you would be still and
not attempt either to pray or think,
but yield up your mind to God, it pre
pares the sold for the Holy Spirit to
move upon its waters, and I find that
words are poured into my mind with
out effort of my own, and real prayer
is more the result. Maria Hare.
Sometimes the deepest prayer of all
is not only without utterance, not only
without words, but even goes down
below the region of distinct thought.
It is simply turning to God, and open
ing the heart to him, to receive what
ever influence he may send.
James Freeman Clarke.
' ' My little church."
A little church I 've built afar
From all life's tumult and commotion ;
There blissful calm and Comfort are,
There flow the words of my devotion
Unheard by any mortal ear,
And no disturbance do I fear.
When joy and gladness with me dwell,
When in my breast rage storms appalling,
I hear my little church's bell,
That loudly, clearly to me calling,
Doth gayly ring or sadly toll,
The faithful echo of my soul.

into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret ;
and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not
vain repetitions, as the heathen do : for they think that they shall be heard for their much
speaking. Be not ye therefore like unto them : for your Father knoweth what things ye
have need of, before ye ask him.

THE SERMON ON THE MOUNT.

107

Deep in my heart's profoundest nook
That church I 've built, where none have
power,
Save God in heaven alone, to look
Within at worship's holy hour.
When my last service there is o'er,
I pray thee, Lord, shut thou the door !
From the German of Karl Ebersberger Dy S. C. R.
Pray to thy Father.
The noblest prayer is, when one evermore
Grows inly liker that he kneels before.
From the German.
Their much speaking.
I have heard of a very good man
who was wont to pray to God that he
would forgive him his "long prayers."
Bishop Patrick.
the lord's prater.
Our.
If you pray for yourself alone, you
alone pray for yourself. Ambrose.
Jesus reveals God as the Father of
souls. And if there be significance in
the word, if there be truth in the rev
elation, this is of all things most sure,
God loves infinitely Lis own offspring.
He is a true Father, he is a perfect
Father, without any of the blemishes
or faults, and with all the excellences
that are possible to the relation. Take
from the word father all of error, weak
ness, caprice, with which it may ever
be associated ; heighten to infinity all
in it that is tender, endearing, excel
lent -^ that is God. John Young.
Our Father.
Let us come back to our original
childship as "sons of God." In the
loftiness thereof let us live. There
can be no dignity without the convic
tion of the truth of that. Earth may
heap its treasures in our laps and set
crowns upon our heads, but we can
never come to any real greatness if we
do not recognize our relationship to God.
Dr. Charles F. Deems.
Which art.
Let us say : " Our Father which art,
when we least remember thee, fix the
thought of thy Being deeper than all
other thoughts within us ; and may we

thy children dwell in it, and find our
home and rest in it, now and forever."
Frederick Denison Maurice.
Hallowed he thy name.
You ask that what was ever holy
may be Hallowed in thee. Augustine.
He who hath elsewhere taught us
that "the fear of the Lord is the be
ginning of wisdom," hath, in like
manner, instructed us first to pray,
Hallowed be Thy Name. Bishop Medley.
Thy kingdom come.
We desire that it may come into us ;
we desire that we may be found in it.
Augustine.
" The Will of God," which we pray
"may be done," is that which Christ
both did and taught ; meekness in our
conversation, firmness in our faith,
modesty in our speech, uprightness in
our actions, mercy in our deeds, strict..
ness in our deportment, Cyprian.
Thy will he done.
What pleaseth God, that pleaseth me.
, I will not fear nor tremble,
Though cares may fret, though I may see
My bitterest foes assemble ;
Though all things in confusion seem,
I know God's will is still supreme :
What must be, let it be, — I rest
Firmly on this, His will is best.
From the German of Speratus.
Teach us how to live this prayer ;
Reverently thy plans to share ;
More than echoes of thy voice,
Make us partners in thy choice.
Let our deeds be syllables
Of the prayer our spirit swells ;
In us thy desire fulfill ;
By us work thy gracious will. Lucy Larcom.
Our daily hread.
Thou, 0 God, which takest care of
our souls, do not despise our bodies,
which thou hast made, and sanctified,
and designed to be glorious. Clothe
us with fitting provisions, according to
that state and condition Wherein thou
hast placed thy servants ; that we may

" After this manner therefore pray ye : Our Father which art in heaven, Hallowed be thy
name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this

108

CHRIST IN LITERATURE.

not be tempted with want, nor made
contemptible by beggary, nor wanton
or proud by riches, nor in love with
anything in this world; but that we
may use it, as strangers and pilgrims,
as the relief of our needs, the support
of our infirmities, and the oil of our
lamps ; feeding us till we are quite
spent in thy service. Lord, take from
thy servants sad carefulness and all
distrust, and give us only such a pro
portion of temporal things as may ena
ble us with comfort to do our duty.
Jeremy Taylor.
Let your prayer for temporal bless
ings be strictly limited to things abso
lutely necessary. Bernard.
Forgive us our debts.
Debts is a mild word for our sins.
But it is a wider word than trespasses,
covering every short - coming. And
" debtors " is a word whose meaning
we must not narrow into " them that
trespass against us." If we would be
forgiven of God we must forgive even
debts. We must not be too hard in
exacting our " rights," especially when
our claims oppress the poor. E. E.
Conceive a revengeful, unforgiving
man repeating this prayer, which you
all, I hope, repeat daily ; conceive a
main, with a heart full of wrath against
his neighbor, with a memory which
treasures up little wrongs and insults
and provocations he fancies himself to
have received from that neighbor, —
conceive such a man praying to God
most High, to forgive him his trespasses,
as he forgives the man who has trespassed
against him  But he does not
forgive his neighbor ; so be prays to
God not to forgive him. God grant
that his prayer may not be heard !
Augustus W. Hare.
IJead us not into temptation.
What we are taught to seek or shun
in prayer, we should equally pursue or

avoid in action. Very earnestly, there
fore, should we avoid temptation, seek
ing to walk so guardedly in the path
of obedience that we may never tempt
the Devil to tempt us. We are not to
enter the thicket in search of the lion.
Dearly might we pay for such pre
sumption. This lion may cross our
path, or leap upon us from the thicket,
but we have nothing to do with hunt
ing him. He that meeteth with him,
even though he winneth- the day, will
find it a stern struggle. Let tfie Chris
tian pray that he may be spared the
encounter. Our Saviour, who had ex
perience of what temptation meant,
thus earnestly admonished his disci
ples, — " Pray that ye enter not into
temptation." But let us do as we
will, we shall be tempted ; hence the
prayer "Deliver us from evil." God
had one Son without sin ; but he has
no son without temptation. Spurgeon.
Amen. Blessed Lord, therefore be it, accord
ing to these our petitions and desires ;
and so much the rather, because these
our requests are not the product of our
imaginations and weak judgments, but
that Son of Thine, who best knew thy
will, and what thou wouldst grant,
hath taught us thus to pray.
Sir Matthew Hale.
of forgiveness of injuries,
This is our covenant with God, a
settled covenant and condition between
us. " You," he says, " are in my debt,
because you have sinned against me;
and you in your turn have your
brother a debtor to you, because he
has sinned against you. Well ; as
you act towards your debtor, so I act
towards mine : that is, if you release
him, then I release you ; if you detain
him, then I detain you. Augustine. '
A forgiving spirit is absolutely neces
sary, as ever we hope for pardon of our

day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us
not into temptation, but deliver us from evil : For thine is the kingdom, and the power,
' and the1 glory, for ever. Amen.

THE SERMON ON THE MOUNT.

109

own sins, as ever we hope for peace of
mind in our dying moments, or for the
Divine mercy at that day when we
shall most stand in need of it.
Bishop Butler.
of fasting.
They have their reward.
Hypocrisy desires to seem good
rather than to be so ; honesty desires
to be good rather than seem so. The
worldlings purchase reputation by the
sale of desert ; wise men buy desert
with the hazard of reputation. I
would do much to hear well, more to
deserve well, and rather lose opinion
than merit. It shall more joy me
that I know myself what I am, than
it shall grieve me to hear what others
report me. I had rather deserve well
without praise, than do ill with com
mendation. Arthur Warwick.
THE TRUE LENT.
When thou fastest.
"Is this a fast, — to keep
The larder lean,
And clean
From fat of veals and sheep ?
It is to quit the dish
Of flesh, yet still
To fill
The platter high with fish ?
Is it to fast an hour,
Or ragged to go,
Or show
A downcast look, and sour ?
"So ! 't is a fast to dole
Thy sheaf of wheat,
And meat,
Unto the hungry soul.
It is to fast from strife,
From old debate
And hate, — ¦
To circumcise thy life.

To show a heart grief-rent ;
To starve thy sin,
Not bin, —
And that 's to keep thy Lent.
Robert Herrick.
A good God and a good conscience,
and the consciousness of being at peace
with both, furnish a perpetual feast;
and it well becomes a wise man to be
merry at it. Benjamin Bennet.
A natural, free, ingenuous, and no
ble piety, which does not consist in
phrases, and tone, and melancholy cen
sure. James Bonnel.
The old hermit Palladius, having
five hundred scholars, used never to
dismiss them without this admonition :
" My friends, be cheerful ; forget not,
I beseech you, to be cheerful." This
was the constant lecture he repeated,
as often as St. John was wont to do
these words, " My little children, love
one another." Scougal.
OF LAYING UP TREASURES.
Where moth and rust corrupt.
THE BEAUTY OF THIS WORLD.
0 Rose ! of the flowers, I ween, thou art
fairest,
But thorny and worthless the stem that thou
bearest,
Fleeting thy beauty, unlovely thy fruit :
World, I would liken thee unto the roses ;
Sweet are thy flatteries, sad are their closes,
Virtue and goodness in thee have no root.
Red is the bewy, 0 Rose ! on thy bushes ;
Harsh is its inside, though fairly it blushes :
So, World, dost thou lure us and mock us
with lies ;
Outside thy seeming is gracious and sunny,
Outside thy greetings are sweet as the honey,
Bitter thykernel ; — 0 man, then be wise !
A Monk op 13th Century.
It is . . . one of God's greatest
mercies that this world is full of trou-

" For if ye forgive men their trespasses, your Heavenly Father will also forgive you : but
if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
" Moreover when ye fast, be not, as the hypocrites, of a sad countenance : for they disfig
ure their faces, that they may appear unto men to fast. Verily I say unto you, They have
their reward. But thou, when thou- fastest, anoint thine head, and wash thy face ; that
thou appear not unto men to fast, but unto thy Father which is, in secret : and thy Father,
which seeth in secret, shall reward thee openly.
" Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and
where thieves break through and steal : but lay up for yourselves treasures in heaven, where

110

CHRIST IN LITERATURE.

bles ; for if we so much court her now
she is so foul, what should we do if
she were beautiful ? Lord Capel.
Treasure in heaven.
I say not, " This treasure perishes
not," but rather, "This is the only
thing which does not perish." Augustine.
Biches are valuable, if they may be
laid up there ; honor is valuable, if it
may be continued there ; pleasure is
valuable, if it may be enjoyed there.
Bishop Medley.
OF A SINGLE EYE.
Whole hody .... foil of light.
But it is with man's soul as it was
with Nature ; the beginning of Crea
tion is Light. Thomas Carlyle.
OF ANXIOUS THOUGHT-TAKING.
Take no thought.
I know of but one way of fortifying
my soul against all gloomy presages
and terrors of mind ; and that is, by
securing to myself the friendship and
protection of that Being who disposes
of events and governs futurity. Addison.
Take no thought, i. e. do not be
anxiously careful about the future, or,
as we should say, do not borrow trou
ble. Extreme acquisitiveness gener
ally has its root in extreme fear of
poverty, and millionnaires live often
in mortal fear of the almshouse. Life
has a higher purpose than the perpet
uation of itself, and the body has a
nobler use than that of wearing rai
ment. E. E.
Even repentance is a work that
should be carried on peacefully.
Francis de Sales.

Come, live a comforted, happy and
thankful life ! Don't borrow trouble.
Don't be cast down with care or work.
Take up each day as if comes, certain
of this, that whatever it lay upon you
to do or bear, it will bring new mercies
for new deeds. A L. Stone, D. D.
The more a man disregards the con
sequences of his actions, the more re
pose he has in action. The fountain
does not stop to calculate through
what regions of the earth its streams
shall flow, what foreign matter it shall
take in, and where it shall finally lose
itself. It flows from its own fullness
with, an irrepressible motion. Herder.
Keep ever before you a firm inten
tion of serving God always and with
your whole heart, and then "take no
thought for the morrow " ; only strive
to do your very best " to-day." When
to-morrow arrives, it will have become
"to-day," and then it will be time
enough to take thought for it. In all
such matters we must have absolute
trust and confidence in God : we must
gather our provision of manna for the
day that is passing, no more; never
doubting but that God will send it
again to-morrow, and the next day,
and as long as we need it.
Francis de Sales.
Why shouldst thou fill to-day with sorrow
About to-morrow,
My heart ?
One watches all with care most true,
Doubt not that he will give thee too
Thy part.
Only be steadfast, never waver,
Nor seek earth's favor,
But rest :

neither moth nor rust doth corrupt, and where thieves do not break through nor steal : for
where your treasure is, there will your heart be also.
" The light of the body is the eye : if therefore thine eye be single, thy whole body shall
be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If
therefore the light that is in thee be darkness, how great is that darkness.
" No man can serve two masters : for either he will hate the one, and, love the other ;
or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall

THE SERMON ON THE MOUNT.

Ill

Thou knowest what God wills must be
For all his creatures, so for thee,
The best.
• From the German of Paul Fleming.
Shall I o'er the future fret,
And the past for aye regret ?
Shall I ne'er at evening close
Smiling eyes in calm repose ?
Shall the thought be ne'er forgot,
What may be my future lot ?
Since these torturing cares are vain,
And their end can ne'er attain.
God hath kept me hitherto ;
Can he cease, then, to be true ?
Why should I just now despair,
Can he weary of his care ?
Hence, tormenting terrors, hence !
God shall be my confidence ;
Let him lead me as he will,
0 my soul, and be thou still.
From the German of P. J. Spener.
If you constantly make the best use
of the present hour, you are sure to be
prepared for those which shall follow.
Fenelon.
What ye shall put on.
In thy apparel avoid singularity,
profuseness, and gaudiness. .... De
cency is the half-way between affec
tation and neglect. The body is the
shell of the soul ; apparel is the husk
of that shell : the husk often tells you
what the kernel is. Quarles.
I have often thought it a great bless
ing to mankind, that God hath con
cealed future events from us ; especially
such things as concern our own con
dition. But it is to no purpose that
God hath done this, if we will disquiet
ourselves with the fears and anxieties
of to-morrow, without knowing what
they will be.
The body more than raiment.
Most people need all the strength
which a high-toned public opinion can
give them to keep them true to their
conscience and their God ; and that

opinion is partly formed by what we
do and what we are. Strive earnestly,
then, to order your life with a wise
simplicity. Be frugal in the shows
and generous in the substances of life.
Set the example, so greatly needed, of
wholesome moderation. Show that
you care for character above all else.
H. W. Foote.
I believe — Because my Brother said — ¦
That since the fowls are fed,
Who sow not, neither reap ;
And since when lilies sleep,
And toil not, neither spin,
They wake appareled in
Far finer robes than kings',
It must be each day brings
From God, who takes such heed,
All which his children need. H. H.
One cuhit to his stature (or age).
(These lines Madame de Rambouillet inscribed on
a fountain in her grounds.)
See how this water running out
Inconstant runs away ;
So flees the glory of the world ;
God only bides for aye. Malhekbe.
The lilies (of the Huleh lily).
It is very large, and the three inner
petals meet above, and form a gorgeous
canopy, such as art never approached
and king never sat under, even in his
utmost glory. And when I met this
incomparable flower, in all its loveli
ness, among the oak woods around the
northern base of Tabor and On the
hills of Nazareth, I felt assured that it
was this to which He referred.
Dr. W. M. Thomson.
I feel as weak as a violet
Alone 'neath the awful sky, —
As weak, yet as trustful also ;
For the whole year long I see
All the wonders of faithful nature
Still worked for the love of me.
Winds wander and dews drip earthward,
Rains fall, suns rise and set,
Earth whirls, and all but to prosper
A poor little violet. James Russell Lowell.

drink ; nor yet for your body, what ye shall put on. Is not the life more than meat, and
the body than raiment ? Behold the fowls of the air : for they sow not, neither do they
reap, nor gather into barns ; yet your Heavenly Father feedeth them. Are ye not much
better' than they ? Which of you by taking thought can add one cubit unto his stature ?
and why take ye thought for raiment ? Consider the lilies of the field, how they grow ; they
toil not, neither do they spin : and yet I say unto you, That even Solomon in all his glory

U2

CHRIST IN LITERATURE.

It is a fact that God's care is more
evident in some instances of it than in
others, to the dim and often bewildered
vision of humanity. Upon such in
stances men seize, and call them prov
idences. It is well that they can ; but
it would be gloriously better if they
could believe that the whole matter is
one grand providence. George Macdonald.
Solomon in aU his glory.
We here have the declaration of the
Creator himself concerning the relative
glory and beauty of all human pomp,
compared with the meanest of his
own works (see 2 Chron. ix. 15 - 28).
And the meaning hidden beneath the
text should not escape the student.
As the beauty of the flower is unfolded
by the divine Creator-Spirit from with
in, from the laws and capacities of his
own individual life, so must all true
adornment of man be unfolded from
within by the same Almighty' Spirit
(see 1 Peter iii. 3, 4). As nothing
from without can defile a man (ch. xv.
11), so neither can anything from with
out adorn him. Dean Alford.
The reason of this inferiority Solon
formerly gave to Croesus, when the
philosopher preferred to all his mag
nificence tfie poultry, the pheasants.
and the peacocks ; because, he said,
their beauties were natural, not artifi
cial. Heinsius.
Your Father knoweth.
It is not so much general notions of
Providence which are our best support,
but a sense of the personal interest,
if I may so speak, taken in our welfare
by Him who died and rose again.
Dr. Thomas Arnold.

These most comfortable sentences are
our bills of exchange, on the credit of
which we lay down our cares and
receive provision for our need.
Jeremy Taylor.
If God were not a necessary Being,
he might almost seem to be made for
the use and benefit of men.
Archbishop Tillotson.
Give up yourselves, then, in pure
and undivided surrender, with the de
votion and trust of your whole heart,
to your Lord and God, to your Father
in heaven, who promises to give you
the kingdom and its righteousness, as
the food and raiment of your new and
inner man. As he gives us also he
expects. Empty yourselves and he
will fill you (Ps. Ixxxi. 10, 11). The
fundamental promise, I am the Lord
thy God ! bears with it the funda
mental command, None other shalt
thou serve ! Neither can this be oth
erwise, whether in respect to God or
to man : the majesty of God, which
will not tolerate any rival near him,
demands the whole heart as it is due ;
and again the need and the desire of
the human heart can only find satisfac
tion in the simplicity and purity of
dependence upon the highest, perfect,
and only good. Stier. '
OF UNCHARITABLE JUDGMENTS.
To judge, here, does nbt exactly
mean to pronounce condemnatory judg
ment ; nor does it refer to simple judg
ing at all, whether favorable or the
reverse. The context makes it clear
that the thing here condemned is that
disposition to look unfavorably on the
character and actions of others which
leads, invariably, to the pronouncing

was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which
to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, 0 ye of
little faith ? Therefore take no thought, saying, What shall we eat ? or, What shall we
drink ? or, Wherewithal shall we be clothed ? (for after all these things do the Gentiles seek :)
for your Heavenly Father knoweth that ye have need of all these things. But seek ye first
the kingdom of God, and his righteousness ; and all these things shall be added unto you.
Take therefore no thought for the morrow : for the morrow shall take thought for the
things of itself. Sufficient unto the day is the evil thereof.

THE SERMON ON THE MOUNT.

113

of rash, unjust, and unlovely judgments
upon them. What the Lord aims at
is the spirit out of which they spring.
Provided we eschew this unlovely spirit,
we are not only warranted to sit in
judgment upon a brother's character
and actions, but, in the exercise of a
necessary discrimination, are often con
strained to do so for our own guidance.
It is the violation of the law of love
involved in the exercise of a censorious
disposition which alone is here con
demned. -And the argument against
it — " that ye be not judged " — con
firms this : that your own character
and actions be not pronounced upon
you with the like severity ; that is, at
the great day. Dr. David Brown.
Judge not.
This neither refers (unconditionally)
to our own private judgment, nor to
the official expression of our opinion,
which we may be bound in duty to
give (which, however, may run into
the sinful extreme here condemned).
Least of all does it apply to the sen
tence pronounced by a judge (who
should always bear in mind that he is
under the holy law of God), but to
those uncalled-for judgments which
are neither dictated by duty nor
prompted by love. Heubner.
For us, vicars and ministers of the
Lord Jesus Christ to men, our thoughts
and our judgments ought to bear the
stamp of our employments and our
ministry. That sharp, cruel, satirical
zeal, always more ready to censure than
to instruct, always clear-sighted in dis
covering errors which escape the notice
of others' eyes, always reluctant to be
lieve good of any one, always ready to
assign criminal motives to the actions
of men, always indisposed to be indul
gent to others and to interpret their
conduct favorably, — that zeal which
gives itself full license in speaking of

the faults of others, which makes them
occasion of satire rather than of tears
and prayers, which sees by anticipation
the evil not yet committed, which glo
ries in having predicted crimes and
honors itself for the prediction, which
publicly boasts of never having been
the dupe of appearances that have de
ceived other men, — such zeal is not
the charity which rejoiceth not in in
iquity, which beareth all things, be-
lievetfi all things, hopeth all things,
endureth all things. Massillon.
My own exceeding faultiness engages
me, in seeing and hearing the faults and
follies of others, to pity them rather
than to rejoice and glory over them,
and to cover or lessen those faults
rather than to aggravate or display
them. John Corbet.
It behooves us ever to bear in mind
that while actions are always to be
judged by the immutable standard of
right and wrong, the judgments which
we pass upon men must be qualified
by the considerations of age, country,
situation, and other incidental circum
stances., And it will then be found
that he who is most charitable in his
judgment is generally the least unjust,
Robert Southey.
Teach me to feel another's woe,
To hide the fault I see ;
That mercy I to others show,
That mercy show to me.
Alexander Pope.
Give and it shall he given.
Date and dabitur (Give, and it shall
be given you), are two twins.
Bishop Andrewes.
" He that giveth to the poor lendeth
unto the Lord " ; there is more rhetoric
in that one sentence than in a library
of sermons. Sir T. Browne.
Into your hosom.
The Arabs join together the two up
per corners of their hyke, a 'garment

"Judge not, and ye shall not be judged : condemn not, and ye shall not be condemned :
forgive, and ye shall be forgiven : give, and it shall be given unto you ; good measure,
pressed down, and shaken together, and running over, shall men give into your bosom. For
with the same measure that ye mete withal it shall be measured to you again."
8

114

CHRIST IN LITERATURE.

like the plaid of the Highlanders in
Scotland, and after having placed them
first over one of their shoulders, they
then fold the rest of it about their
bodies; the outer fold serves them
frequently instead of an apron, where
in they carry loaves, corn, etc. Hence
the expressions frequent in Scripture,
rendering "sevenfold into their bosom "
(Ps. lxxix. 12), " Good measure ....
shall men give into your bosom."
Dr. Shaw.
The mote in thine own eye.
The Pharisee, himself at heart a
heathen, would yet condemn all the
world ; himself no better than a Pub
lican, would yet uncharitably censure
and cast from him the poor people
around him. And this Pharisaism
pursues the disciple of Christ, adheres
to him long, even as worldly care and
the worship of mammon do. There
fore, would ye be perfect, then put
this utterly away ! Stier.
This saying, nearly in this form, ex
isted in the Babbinical books, and our
Lord here appropriated it in a better
form. The uncharitable man sees the
veriest speck in the eye of a brother,
but forgets the beam of pride and un-
charitableness in his own eye. Of
course, there is no possibility of there
being an actual beam in the eye, but a
mote in your own eye, if perceived at
all, would seem to be a beam ; whence
we learn the relative importance that
our own and others' faults should have
in our eyes. E. E.
It appears to me that your heart
wants enlargement with regard to the
faults of others. I grant that you can

not help seeing them when they are
presented to your notice, and cannot
avoid the opinions produced in your
mind by the principles upon which
some people apparently proceed. You
cannot even avoid a degree of pain
which these things must occasion.
But you must not cherish that degree
of pain which would separate you from
those who are imperfect. Perfection
easily supports the imperfections of
others. We must bear a fault with
patience till we perceive the spirit of
God reproaching them within. When
we blame with impatience because we
are displeased with the fault, it is a
human censure, and not the disappro
bation of God. It is a sensitive self-
love that cannot forgive the self-love
of others. The more self-lovewe have,
the more severe our censures. The
less we love ourselves, the more con
siderate we are of others. We wait
even years to give salutary advice. If
we were faultless we should not be so
much annoyed by the defects of those
with whom we associate. If we were
to acknowledge honestly that we have
not virtue enough to bear patiently
with our neighbor's weaknesses, we
should show our own imperfection,
and this alarfhs our vanity. Fenelon.
of casting pearls before swine.
Give not that which is holy unto the dogs.
Holy, inasmuch as it ought not to
be desecrated ; a pearl, inasmuch as it
ought not to be depreciated. . . ^ . By
dogs, we understand the enemies of
the truth ; and by swine, its despisers.
Augustine.

And he spake a parable unto them, " Can the blind lead the blind ? shall they not both
fall into the ditch ? The disciple is not above his master : but every one that is perfect shall
be as his master. And why beholdest thou the mote that is in thy brother's eye, but cou-
siderest not the beam that is in thine own eye ? or how wilt thou say to thy brother, Let me
pull out the mote out of thine eye ; and, behold, a beam is in thine own eye ? Thou hypo
crite, first cast out the beam out of thine own eye ; and then shalt thou see clearly to cast
out the mote out of thy brother's eye.
" Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest
they trample them under their feet, and turn again and rend you.

THE SERMON ON THE MOUNT.

115

This verse qualifies the prohibition
apparently so absolute at verse 1.
Without some judgment we cannot
know who are the dogs and who are
the swine. (Compare verse 15.) It is
needless, rash, censorious, proud, un
charitable judgment that is forbidden.
We may mark the tares in the field of
Christ's Church for our edification;
but we must not rudely pull them up
to their destruction. Ford.
Judge not, that is, without knowl
edge,' without charity, without neces
sity. Still a dog is to be taken for a
dog, and a hog for a hog. Bengel.
There is an imprudent zeal, and
sometimes a mixture of irreverent com
monness, in speaking of holy things
indifferently in all companies. Leighton.
So act, for the sake of God's honor,
that the holy things may not be de
spised ; take care that your treasure
and the good that is in you be not evil
spoken of (Bom. xiv. 16) for your
own sakes ; exhibit your special expe
riences, the precious ' things of your
inner, life, -before God, and not before
such . people as . understand no more
about them than swine do about pearls.
This warning of our Lord thus con
demns many things in one word, with
an advancing meaning and heighten
ing application. It forbids, first of
all, the imprudent, unprofitable, yea
injurious, preaching of the gospel where
the law and its discipline are first
required ; it further goes on to con
demn all reckless pouring out of the
secrets of the life of grace before the
world, without discriminating reference

to time and place, with all unreasona
ble relations of conversion and con
fessions and experiences and colloquies
of the devout. Stier.
OF ASKING AND RECEIVING.
He wishes to give who advises us to
ask; He desires to be bountiful who
is anxious for our petitions  If
you are not so far wanting to yourself
as to desist from praying, God will
not be so unmerciful to you as to
desist from giving. Augustine.
God will either give us what we
ask, or what he knows to be better for
us. Bernard.
THE GOLDEN RULE.
Let a man give himself up to a
strict and literal observation of this
precept, and it will impress a twofold
direction upon him. It will not only
guide him to certain performances of
good in behalf of others, but it will
guide him to the regulation of his
own desires of good from them. For
his desires of good from others are
here set up as the measure of his
performances of good to others. The
more selfish and unbounded his desires
are, the larger are those performances
with the obligation of which he is bur
dened. Whatsoever he wotdd that others
should do unto him he is bound to do
unto them ; and therefore the more he
gives way to ungenerous and extrav
agant wishes of service from those who
are around him, the heavier and more
insupportable is the load of duty which
he brings on himself. Dr. Chalmers.
Having given us the seeds of all
rules, he has left us in a great measure

" Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened
unto you : for every one that asketh receiveth ; and he that' seeketh findeth ; and to him
th»t knocketh it shall be opened. Or what man is there of you, whom if his son ask bread,
will he give him a stone ? or if he ask a fish, will he give him a serpent ? If ye then, being
evil, know how to give good gifts unto your children, how much more shall your Father
which is in heaven give good things to them that ask him ? Therefore all things whatso
ever ye would that men should do to you, do ye even so to them : for this is the law and the
prophets.

116

CHRIST IN LITERATURE.

to grow the rules for ourselves. He
has left us to apply the principles to
particular cases, and so draw the rules
for each case out of them.
Augustus W. Hare,
THE STRAIT GATE AND NARROW
WAY.
"Through the strait gate ? Yes,
verily ; for your knowing all that is in
verse 12 will avail nothing; that I
point it out to you and teach you will
avail nothing ; but your own prayer
and your own iaying hold must proceed
from self-denial to self-denial, until the
whole of perfect righteousness -is es
tablished within you. It is an error
all but universal, to understand the
Lord, because the strait gate emphat
ically stands first, as having placed
a strait gate of conversion, or however
else it may be expressed, to be pressed
through before the way is entered on.
Thus do most preachers apply the
spirit of the text. But this entirely
contradicts the simple character of the
figure,1 the connection of the whole
sermon, and much other illustration of
the Lord's own meaning. Doors lead
not to ' toays, but a way leads to the
gate of the town, or the house whither
I would go; when I reach the gate,
I am at the end of the way.Rudolf Stier.
In company with a gentleman who'
could speak Arabic, I was visiting the
tombs of the Kings and Judges, north
of Jerusalem. It was a few minutes
past noon when we returned to the
Damascus gate. But it was closed.
The kavass of the American consulate,
with us, knocked at the gate, and
called the attention of the keepers
within ; but they would not let us in.
We were too late. It was the time
of the great Mohammedan feast of
Ramadan. During this feast the gates
of walled cities are usually closed from

twelve o'clock for two hours or more.
We were told we could not enter.
This called to mind forcibly the par
able of the "foolish virgins." These
gates are also closed, during Ramadan,
punctually at sunset. One coming
after that hour must remain without
until the morning. Many persons
were standing at the gate, desirous to
enter, — " striving to enter," — but they
could not. We passed around to the
northeast corner of the city, to St.
Stephen's gate ; but still they would
not admit us.
We then passed around to the south
side of the city, first to the Valley
gate, then to the Zion gate. At each
place were great crowds of people, most
of them from the country, many of
them with loaded asses, waiting impar
tiently to enter. Each time we ap
proached the gate they would swarm
up behind us, as if they expected to
enter as we did. But we failed at
both these gates. There only remained
to us the Jaffa gate, on the west side
of the city. To this we went, and
here we were joined by a consul, who
was also out. He made the demand
repeatedly to enter, with which they
finally complied. Hundreds of peo^
pie were waiting, and pressed closely
behind, to enter with us. After much
ceremony, and some delay, a small —
a " strait " — gate was opened in the
larger one, so small and narrow one
person could pass with some difficulty.
The people behind tried to crowd in
before us, but were prevented by the
soldiers inside. When we were in, the
little door was securely closed in the
faces of tho " many " who were " striv
ing to enter."
These small gates, not much larger
than a window-pane, are common in
all Oriental walled cities. They are
found, also, in the gates which lead
into the courts of houses and caravan-

" Enter ye in at the strait gate : for wide is the gate, and broad is the way, that leadeth
to destruction, and many there be which go in thereat : because strait is the gate, and nar
row is the way, which leadeth unto life, and few there be that find it.

A STREET SCENE IN JEBDSALBM.

the sermon on the mount.

m

seras and into walled gardens. The
kind of gate I have just mentioned, it
seems to me, must have been that
referred to by the Saviour in the 7th
chapter of Matthew. J. S. Jewell, M. D.
OF FALSE PROPHETS.
Sheep's clothing.
Not literally in sheeps' skins which
the old prophets wore, but in clothing
such as sheep wear, i. e. gentle and
meek in their outward appearance. De Wette.
The expression refers, however, not
merely to their gentle and mild exte
rior, but also to their profession of
Christianity. Lange.
Here seems to be prescribed a plain
and easy way of discerning false teach
ers from true ; and a way which lies
level to the meanest capacity. It is
only by observing the fruits and con
sequents of every doctrine, what it is
apt to produce when it is thoroughly
sucked in and believed, and then
judging how far those fruits resemble
the doctrine and spirit of Christianity.
James Blair.
Christ came not into the world to
fill our heads with mere speculations,
to kindle a fire of wrangling and con
tentious dispute amongst us, and to
warm our spirits against one another
with angry and peevish debates, while,
in the mean time, our hearts remain all
ice within towards God, and have not
the least spark of true heavenly love
to melt and thaw them. Christ came
not to possess our brains with some
cold opinions, that send down a freez

ing and benumbing influence into our
hearts. Christ was a Master of the
life, not of the school ; and he is the
best Christian whose heart beats with
the purest pulse towards heaven, not
he whose head spins the finest cob
web. Cudworth.
Faith is the source ; charity, that is,
the whole Christian life, is the stream
from it. It is quite childish to talk
of faith being imperfect without char
ity ; as wisely might you say that a
fire, however bright and strong, was
imperfect without heat; or that the
sun, however cloudless, is imperfect
without beams. The true answer
would be, it is not faith, but utter
reprobate faithlessness. Coleridge.
Faith by itself is dead ; it cannot live and
move
Till into it is breathed the living soul of Love.
Silesius.
The design of Christianity is to
make us better, not more learned, men.
Clemens Alexandrinus.
Theology is a science of motives and
practice, rather than of speculation.
Jean Charlier de Gerson.
Make the tree good.
Therefore a bad tree cannot bring
forth good fruit ; but he can make the
bad good, that it may produce good
fruit. Augustine.
Men are not made truly righteous,
as Aristotle supposes, by performing
certain actions, which are externally
good ; for they may be still counterfeit
characters ; but men must have right
eous principles, in the first place, and
then they will not fail to perform

" Beware of false prophets, which come to you in sheep's clothing, but inwardly they are
ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns,
or figs of thistles ? Even so every good tree bringeth forth good fruit ; but a corrupt tree
bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down,
and cast into the fire. Wherefore by their fruits ye shall know them. A good man out of
the good treasure of his heart bringeth forth that which is good ; and an evil man out of the
evil treasure of his heart bringeth forth that which is evil i for of the abundance of the
heart his mouth speaketh.

118

CHRIST IN LITERATURE.

righteous actions. God first respects
Abel, and then his offering.
Of the abundance of the heart the mouth
speaketh. Our words are the commentaries on
our wills ; for when we speak we
make, as it were, a dissection of our
own hearts, and read an anatomy lec
ture upon ourselves. Our wanton talk
discovers a stew in our heart ; when
our words are swords, our hearts are a
slaughter-house; when we bear false
witness, that is the mint ; when we
worship Mammon, that is the tem
ple. The heart is the shop and work
house of all evil. Antony Farindon.
PARABLE OF THE TWO BUILDERS.
He that doeth.
To restore a commonplace truth to
its first uncommon luster, you need
only translate it into action. But to
do this, you must have reflected on its
truth. Coleridge.
To understand the comparison, im
agine the rough, steep sides of the val
leys of that Jura formation prevalent
in Palestine. A house built beside a
torrent, on a rock, is unharmed by the
swollen and sweeping flood. But if
resting, though placed high above the
stream, on a foundation of earth, the
flood gradually wears away its base,
till at length the undermined and
growing slide of earth reaches the
house itself, and plunges it into the
flood. Ebrard.
Dipped deep.
God is not to be found on the sur
face. S. Gregory.

This similitude must not be pressed
to an allegorical or symbolical meaning
in its details, e. g. so that the rain,
floods, and winds should mean three
distinct kinds of temptation; but the
Bock, as signifying him who spoke
this, is of too frequent use in Scripture
for us to overlook it here. He founds
his house on a rock, who, hearing the
words of Christ, brings his heart and
life into accordance with his expressed
will, and is thus by faith in union
with him, founded on him. Whereas
he who merely hears his words, but
does them not, has never dug down
to the rock, nor become united with
it, nor has any stability in the hour
of trial. Aleord.
Great was the fall of it.
A lively emblem of the ruin which
will one day overwhelm the unhappy
man who trusts to an outward profes
sion and form of godliness when he
does not sincerely and practically re
gard it. Dr. Doddridge.
The house which a man builds for
himself as a secure abode, as a de
fense and protection against wind
and weather, signifies the abiding and
standing before the judgment of God,
both in time and eternity, the salva
tion of the soul into perfect security ;
in this sense Solomon also says :
" The wicked are overthrown and are
not ; but the house of the righteous
shall stand " (Proverbs xii. 7) 
The Lord speaks not directly concern
ing those who think nothing about all

" Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ;
but he that doeth the will of my Father which is in heaven. Many will say to me in that
day, Lord, Lord, have we not prophesied in thy name ? and in thy name have cast out dev
ils ? and in thy name done many wonderful works ? and then will I profess unto them, 1
never knew you : depart from me, ye that work iniquity.
"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him
, unto a wise man, which built his house upon a rock : and the rain descended, and the floods
came, and the winds blew, and beat upon that house ; and it fell not •: for it was founded
upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall
be likened unto » foolish man, which built his house upon the sand : and the rain de
scended, and the floods came, and the winds blew, and beat upon that house ; and it fell :
and great was the fall of it."

THE SERMON ON THE MOUNT.

119

this, who have no concern when or
how they shall stand, who built not at
all; their fate is understood without
being mentioned. Stjer.
I believe — Because my Brother said —
That he who in wise stead
My Brother's sayings takes
Is like a man who makes
His house upon a rock :
It feels no jar, no shock ;
The floods and wind and rain
Descend on it in vain ;
The rock stands firm through all ;
The house can never fall.

I believe

— Because my Brother said —
That foolish souls have fled
To scribes and Pharisees
And false theologies,
Like men who build on sands,
And try with feeble hands

And idle breath, in vain,
To prop their house when rain
And wind and flood descend.
No prayer can stay the end ;
The sand is under all ;
The house must slide and fall.
H. H.
With authority and not as the scribes.
When the scribes delivered their
doctrines to the people, they delivered
them expressly as the doctrines of
men, grounding them on the authority
of their distinguished doctors ; Christ,
on the contrary, spake boldly from
himself, delivering his commands as
the commands of God. Grotius.
Either these sayings are not Christ's,
or we are not Christians.
Thomas Sinacre (after reading the Sermon
on the Mount.)

And it came to pass, when Jesus had ended these sayings, the people were astonished at
his doctrine : for he taught them as one having authority, and not as the scribes. When
he was come down from the mountain, great multitudes followed him.

CHAPTEE XII.
DIVERS MIRACLES, CONVERSATIONS, AND ADDRESSES IN GALILEE.

A CENTURION'S SERVANT HEALED.
Dear unto him.
A habit of benevolence must be
contracted and kept alive, as all other
habits are, by constant exercise. Now,
our daily behavior to our domestics
gives us an occasion for an uninter
rupted exercise of benevolence ; and
scarce anything else does  There
is not a day passes over our heads but
we might contribute something to les
sen the uneasiness or promote the hap
piness of those with whom we have
to do, and by studying to promote
their happiness, we mould ourselves
into those habits which are productive
of our own, both here and hereafter. J. Seed.
I am not worthy.
If thou desire the love of God and
man, be humble ; for the proud heart,

as it loves none but itself, so it is be
loved of none but itself. The voice
of humility is God's music, and the
silence of humility is God's rhetoric.
Humility enforces where neither vir
tue nor strength can prevail, nor rea
son. Quarles.
Go, and he goeth.
His view of Christ's relation to the
spiritual kingdom is as original as it
is grand. The Lord appears to him
here as the true Csesar and Imperator,
the highest over the hierarchy, not of
earth, but of heaven. Trench.
Shall sit down with Abraham.
Because he deemed himself un
worthy of receiving Christ in his house,
he is rendered worthy of the kingdom
of heaven, and of the blessings en
joyed by Abraham. Chrysostom.

Now when he had ended all his sayings in the audience of the people, he entered into
Capernaum. And a certain centurion's ¦ servant, who was dear unto him, was sick, and ready to die.
And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that
he would come and heal his servant. And when they came to Jesus, they besought him
instantly, saying, That he was worthy for whom he should do this : for he loveth our na
tion, and he hath built us a synagogue. Then Jesus went with them.
And when he was now not far from the house, the centurion sent friends to him, saying
unto him, " Lord, trouble not thyself i for I am not worthy that thou shouldest enter under
my roof : wherefore neither thought I myself worthy to come unto thee : but say in a word,
and my servant shall be healed. For I also am a man set under authority, having under
me soldiers, and I say unto one, Go, and he goeth ; and to another, Come, and he cometh ;
and to my servant, Do this, and he doeth it."
When Jesus heard these things, he marveled at him, and turned him about, and said
nnto the people that followed him, " I say unto you, I have not found so great faith, no,
not in Israel. Many shall come from the east and west, and shall sit down with Abraham,
and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall
be cast out into outer darkness : there shall be weeping and gnashing of teeth.'' And they
that were sent, returning to the house, found the servant whole that had been sick.

MIRACLES AND ADDRESSES IN GALILEE.

121

Thy God was making haste into thy roof ;
Thy humble faith and fear keep him aloof.
He '11 be thy guest : because he may not be,
He '11 come — into thy house ? No ; into thee.
Ckashaw's Divine Epigrams.
THE RAISING OF THE WIDOWS SON.
In a few words St. Luke has de
scribed the sum total of her wretched
ness. The mother was a widow, hav
ing no hope of other children ; she had
no one to look to, now that her only
son was taken from her. He was the
only child she had suckled ; he it was
who made her home happy. All the
joy and boast of a mother's heart was
centred in him alone. Gregory Nyssa.
What a gradation is here ! How
pathetically beautiful ! Every fresh
circumstance widens the wound, aggra
vates the calamity, till the description
is worked up into the most finisfied
picture of exquisite and inconsolable
distress  Is not this a fine speci
men of the impassioned and pictur
esque 1 Who can consider this nar
rative with any attention, and not feel
his heart penetrated with a tender
commiseration? w. Hervey.
This truth came borne with bier and pall,
I felt it when I sorrowed most :
'T is better to have loved and lost
Than never to have loved at all.
Alfred Tenxyson.
Funeral procession in the East.
Very frequently, whilst you are si
lently engaged in your apartment, the
stillness of a Turkish town, where no
rumbling of wheels is ever heard, is
interrupted by the distant sound of
the funeral chant of the Greek priests.
As the voices grow more loud, you
hasten to the window to behold the
procession. The priests move first,
bearing their burning tapers, and by

their dark and flowing robes give an
idea of mourning in harmony with the
occasion. The corpse is always exhib
ited to full view. Dressed in the best
and gayest garments possessed by the
deceased, it is placed upon a bier,
which is borne aloft upon the shoul
ders. F. Hartly.
Sympathy for the mother is speci
fied as that which determined Jesus to
waken him who reposed in the coffin.
But that does not exclude a regard
for the man himself in the transaction.
Man, as a conscious being, can never
be merely a means, as would be the
case here if the mother's joy were the
sole purpose Of the raising of the
young man. It is rather the immedi
ate result of the action, noticeable by
the bystanders, but the less essential
one ; its concealed result was the spir
itual awakening of the youth to a
higher existence, by means of which
even the mother's joy first became true
and lasting. Olshausen.
And when the Lord saw her, he had com
passion on her, and said unto her, Weep
not. How different this "Weep not " from
the " Weep not " which often proceeds
from the lips of earthly comforters,
who, even while they speak the words,
give no reason why the mourner should
cease from weeping; but he that is
come that he may one day make good
that word, " God shall wipe away all
tears from their eyes, and there shall
be no more death, neither sorrow, nor
crying, neither shall there be any more
pain" (Bev. xxi. 4), does show now
some effectual glimpses of his power,
wiping away, though not yet forever,
the tears from the weeping eyes of that
desolate mother. Trench.

And it came to pass the day after, that he went into a city called Nain ; and many of his
disciples went with him, and much people. Now when he came nigh to the gate of the
city, behold, there was a dead man carried out, the only son of his mother, and she was a
widow : and much people of the city was with her. Arid when the Lord saw her, he had
compassion on her, and said unto her, " Weep not."
And he came and touched the bier : and they that bare him stood stilL And he said,
" Young man, I say unto thee, Arise*"

122

CHRIST IN LITERATURE.

Christ. rouses from the bier as easily
as another would rouse from the bed,
— different in this even from his own
messengers and ministers in the Old
Covenant ; for they, not without an
effort, not without a long and earnest
wrestling with God, won back its prey
from the jaws of death ; and this be
cause there dwelt not the fullness of
power in them, who were but his ser
vants in the house of another, not as
a son in his own house. Trench.
THE MESSAGE OF JOHN THE BAP
TIST.
Art thou he that should come ?
We also cannot possibly assume that
John doubted respecting the person of
the Lord  It is rather a ques
tion not of recent unbelief, but of
increasing impatience  Why
should a soul like that of the Baptist
have only had its Tabor heights,
and not also its Gethsemane depths?
.... Whoever condemns him has
certainly become acquainted with a life
of faith more by description than from
personal experience. Lange.
The question of John is nothing
else than the prayer, " Lord, I believe ;
help thou mine unbelief" And this
prayer is answered by our gracious
Lord. Whosoever asks God whether
he be God, whoever asks the Saviour
whether he be the Saviour, is in the
right way 'to overcome every tempta

tion; it is only thus that we can
attain certainty. Olshausen.
Art thou not the Messiah? It is
rather the very striking point of the
question, which appears to be in con
flict with his own previous testimony,
("This is He " !) that in this background
it presupposes him to mean, " For my
own part I know, and have borne my
witness, but let him tell you himself,
my disciples, that ye may believe" (John
i. 7). Every thoughtful mind must
have thus understood this question, put
by this witness ; must have supposed
that another meaning lay beneath it ;
somewhat as if the minister of state
should let the king be asked if he were
really king  As these words lie
in the record, John does not merely
permit a question to be asked for ap
pearance, an idea that is to be instantly
rejected, but, with an earnestness which
both Jesus and the people understood,
bids his disciples go and ask him them
selves. Stier.
Tell John what things ye have seen and
heard. He doth neither affirm nor deny,
but would rather have his works tes
tify of him than that he would testify
of himself. Bede.
Malice itself cannot find reason to
suspect a collusion, when prophecies
and miracles thus unite their testi-

And he that was dead sat up, and began to speak. And he delivered him to his mother.
And there came a fear on all : and they glorified God, saying, "That a great prophet is
risen up among us," and *' That God hath visited his people.'' And this rumor of him
went forth throughout all Judaea, and throughout all the region round about.
And the disciples of John showed him of all these things. And John, calling unto him
two of his disciples, sent them to Jesus, saying, " Art thou he that should come ? or look we
for another ? "
When the men were come nnto him, they said, ' ' John Baptist hath sent us unto thee,
saying, Art thou he that should come ? or look we for another ?"
And in the same hour he cured many of their infirmities and plagues and of evil spirits ;
and unto many that were blind he gave sight. Then Jesus answering said unto them, " Go
your way, and tell John what things ye have seen and heard ; how that the blind see, the
lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel
is preached. And blessed is he, whosoever shall not be offended in me."
And when the messengers of John were departed, he began to speak unto the people con-

MIRACLES AND ADDRESSES IN GALILEE.

123

mony, and proclaim Jesus to be the
Messiah. Horne.
He well said offended in me, not by
me ; for Christ was never an active
cause of offense, but only furnished
materials, and gave indirectly the occa
sions of offense. Ludolphus.
CHRIST'S TESTIMONY TO JOHN.
What went ye out for to see ?
The sense would be the following :
"You must certainly have had some
object in view, in hastening to the
wilderness; it can certainly not have
been to get a view of some empty,
every-day object, as a shaking reed or
soft garments." Olshausen.
Tea, and more than a prophet.
That the Baptist was more than a
.prophet .... is inferred ¦ from Mal-
achi iii. 1, in which a messenger is
described as preparing the way for the
Messiah. By means of this office the
Baptist received a peculiar position,
inasmuch as he occupied the interme
diate space between the Old and New
Testaments, and formed the link by
which the two spheres of religious life
are connected. Olshausen.
St. John the Baptist is called by
some of the Fathers Fibula Legis et
Evangelii, the clasp that unites the
two Testaments. In his person and
office the law and the gospel both joined
and met together. In respect of the

law, so he is called a prophet, the
last prophet that! immediately foretold
Christ's coming and manifestation;
his father Zacharie terms him "The
Prophet of the Highest." He was
Elias redivivus, a second Elias, raised
up to the Church. In respect of the
New Testament, so he was an evan
gelist (messenger), pointing out and
discovering the Messias already come
and exhibited. Bishop Brownrigg.
He that is least in the kingdom of heaven.
And now the kingdom of heaven
arises before us in its altogether new
dignity, so that he in it who is least
is greater than the greatest who are
without and at its threshold. Stier.
Justified God.
It expresses the sentiment of those
who believed in the authority of
John's mission, in opposition to the
Pharisees, who rejected it. In echoing
back the eulogies pronounced upon
John by our Lord, they therefore vin
dicate his mission from the reproach
and slight put upon it by the Phari
sees, and acknowledge the divine wis
dom and goodness of its appointment.
Richard Watson.
john and christ.
The Son of man came eating and drinking.
The country parson knows that
nature will not bear everlasting droop-
ings, and that pleasantness of dispo-

cerning John, " What went ye out into the wilderness for to see ? A reed shaken with the
wind ? But what went ye out for to see ? A man clothed in soft raiment ? Behold, they
which are gorgeously appareled, and live delicately, are in kings' courts. But what went
ye out for to see ? A prophet ? Yea, I say unto you, and much more than a prophet. For
this is he, of whom it is written, Behold, I send my messenger before thy face, which shall
prepare thy way before thee. Verily I say unto you, Among them that are born of women
there hath not risen a greater than John the Baptist : notwithstanding he that is least in
the kingdom of heaven is greater than he. And from the days of John the Baptist until
now the kingdom of heaven suffereth violence, and the violent take it by force. For all the
prophets and the law prophesied until John. And if ye will receive it, this is Elias, which
was for to come. He that hath ears to hear, let him hear."
And all the people that heard him, and the publicans, justified God, being baptized with
the baptism of John. But the Pharisees and lawyers rejected the counsel of God against
themselves, being not baptized of him.
And the Lord said, " Whereunto then shall I liken the men of this generation ? and to
what are they like ? They are like unto children sitting in the market-place, and calling one

124

CHRIST IN LITERATURE.

sition is a great key to do good;
not only because all men shun the
company of perpetual severity, but
also for that, when they are in com
pany, instructions seasoned with pleas
antness both enter sooner and root
deeper. Wherefore he condescends to
human frailties, both in himself and
others; and intermingles some mirth
in his discourses occasionally, according
to the pulse of the hearer. ' George Herbert.
If you value the peace of your own
mind, keep yourself free in what God
hath left to your choice ; never think
that God is better pleased with us for
any crotchets of our own than with
doing what he commands. Value his
word and precepts above the directions
of all men in the world. Do what he
commands and forbear what he for
bids, and no doubt you shall be happy.
Let no man carry you beyond the
bounds God hath set you, nor make
you believe he hath found a plainer or
more certain way to heaven than Christ
hath given us. Think nothing neces
sary in order to the pardon of sin but
what God hath made so ; and suspect
those guides that would carry you be
yond the infallible rule of Scripture,
which alone is able to make us wise
to salvation. Bishop Stillingfleet.
Christ's example is opposed, not to
temperance, but to asceticism. Even
the example of Jesus Christ must be
followed in the light of common sense.
What he might do in one age or na
tion, we may find perilous in a differ
ent state of society. It is our bounden
duty to abstain from that which causeth

our brother to offend, whether it be
meat or wine. But let us always dis
trust those who twist the plain language
of Scripture in an endeavor to prove
that what Christ drank was not wine.
E. E.
CHRIST UPBRAIDS CERTAIN CITIES.
Much knowledge and little practice,
much light and little heat, manyleaves
and slender fruit, much " chinking in
of the rain that cometh oft upon us "
and scanty produce, — these things suit
not together; of such God saith, "It
is rejected and nigh unto cursing;
whose end is to be burned." Dr. Pusey.
If the mighty works, etc.
Among all the aggravations of our
sins, there is none more heinous than
the frequent hearing of our duty,
Among all the errors of our lives, there
is none more fatal than that concerning
the easiness of the duty of repentance.
Bishop Seth Ward.
It follows .... that it will be more
tolerable in the day of judgment for
Tyre and Sidon, Sodom and Gomorrah,
for heathen, Jews, and Christians who
have been hurried in their sins to
eternity, but who, with fuller grace,
might have repented, than for those
who enjoyed upon earth the complete
testimony of God's will, but rejected
it against themselves. Stier.
Exalted unto heaven by the residence
and works of Jesus. De Wette.
Height of place gives opportunity
of temptation. They had need to
stand fast that stand high; there is
both more danger of their falling and
more hurt in their fall. Bishop Hall.

to another, and saying, ' We have piped unto you, and ye have not danced ; we have
mourned to you, and ye have not wept. ' For John the Baptist came neither eating bread
nor drinking wine ; and ye say, ' He hath a devil.' The Son of man is come eating and
drinking ; and ye say, ' Behold a gluttonous man, and a wine-bibber, a friend of publicans
and sinners ! ' But wisdom is justified of her children."
Then began he to upbraid the cities wherein most of his mighty works were done, be
cause they repented not : " Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the
mighty works which were done in you had been done in Tyre and Sidon, they would have
repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable

MIRACLES AND ADDRESSES IN GALILEE.

125

ToheU. The temporal judgments which soon
after passed over these cities, till their
every trace has been swept from the
earth, are here referred to as well as
the final judgment. Lange.
The very sites of these three cities
are now matters of dispute among trav
elers. Alford.
CHRIST'S THANKSGIVING TO GOD.
It is to be observed that he does not
address the Father as his Lord, but as
Lord of heaven and earth. Alford.
The entire passage (verses 25 — 30) is
remarkable for its majestic course of
thought. It is conceived in the spirit
of John. We see hence that it is the
same Jesus who speaks in Matthew
and John ; his discourses are received
by different individuals, and each re
produces him in the aspects under
wliich, with his peculiar mental traits,
he had been enabled to apprehend him.
Olshausen.
Come unto me.
This is the great and final answer to
the question, " Art thou he that should
come ? " No mere man could have
spoken these words. Alford.
The world will not go to God by
argument, but by the enticing music
of the word "Come." David Swing.
All ye.
I never heard of a stork that when
it met with a fir-tree demurred as to
its right to build its nest there, and I
never heard of a cony yet that ques

tioned whether it had a permit to run
into the rock. Why, these creatures
would soon perish if they were always
doubting and fearing as to whether
they had a right to use providential
provisions. So the wild goat on tho
crag does not say, " Have I a right to
be here?" No, he must be some
where, and there is a crag which ex
actly suits him ; and he springs upon
it. Yet, though these dumb creatures
know the provision of their God, the
sinner does not recognize the provisions
of his Saviour. He quibbles and ques
tions " May I ? " and " I am afraid it
is not for me," and " I think it cannot
be meant for me," and " I am afraid it
is too good to be true." Spurgeon.
It is for every man to come to God
with what feeling of his own sinful
ness he may have, and to trust God,
whether he have feeling or not, know
ing that he that comes to God is never
cast out. The supposition that a man
cannot be a Christian until the ther
mometer of emotion in his bosom rises
to fever heat is a pure invention, hav
ing no foundation in reason or Scrip
ture. It is every man's business to act
upon his highest sense of duty. The
notion that an intellectual sense of
duty must be fused before it can be a
ground of action is without support in
the analogy of life. We do habitually
act upon our convictions, however cold
and entirely of the judgment they may
be. To sit waiting for feeling before
putting forth any effort to be better is
like waiting until the actual pangs of

for Tyre and Sidon at the day of judgment than for you. And thou, Capernaum, which
art exalted unto heaven, shalt be brought down to hell : for if the mighty works which have
been done in thee had been done in Sodom, it would have remained until this day. But
I say unto you, That it shall be more tolerable for the land of Sodom in the day of judg
ment than for thee.''
At that time Jesus answered and said, " I thank thee, 0 Father, Lord of heaven and
earth, because thou hast hid these things from the wise and prudent and hast revealed
them unto babes. Even so, Father ; for so it seemed good in thy sight.
" All things are delivered unto me of my Father : and no man knoweth the Son, but the
Father ; neither knoweth any man the Father, save the Son, and he to whomsoever the Son
will reveal him.
" Come unto me, all ye that labor and are heavy-laden, and I will give you rest. Take

126

CHRIST IN LITERATURE.

hunger are upon you before putting
seed into the ground. E. E.
Let us henceforth confess our religion
to be of two parts, — an argument and
an entreaty, a conviction of the mind
and a flow of the heart, — and let us
feel that after the mind has reached a
belief, only one step in the progress
toward God has been taken; it remains
to be persuaded, allured, enticed, car
ried away captive by the whole atmos
phere that hangs around life and death,
around the light-crowned and thorn-
crowned brow of Jesus ; carried away
by the coming heaven full of happi
ness ; touched by the tears of the
coming generation, who are waiting for
prayers and hymns to come to them
in the twentieth century from the wor
ship of the nineteenth. Swing.
I will give you rest.
The whole of this comprehensive
conclusion of the discourse is an in
exhaustible text, which can never be
preached out ! Who is it that invites,
beseeches, and calls ? The eternal Son
of the eternal Father, for us become
the Son of man. Whom does he call ?
All who will know themselves to be
what they are, weary and heavy-laden.
What does he promise them ? fiefresh-
ment and rest for their souls. What
does be require as the conditions ?
Nothing, absolutely nothing, but com
ing ; and when they are come, and
have already received his consolation,
only the abiding with him, learning of
him. Stier.
The Bible looks at man as a mother
looks at her child in the cradle, with a
tender sympathy towards him, as weak,
sinful, poor, and ignorant. It breathes
the tender sentiments of humanity, and
hence it has survived so long.
H. W. Beecher.
No one will easily believe how anx
iously for a long time I have wished to

retire from these labors into a scene of
tranquillity, and, for the rest of my life
(dwindled, it is true, to the shortest
span), to converse only with Him who
once cried, and who still does cry,
Come unto me, all ye that labor, etc.
In this turbulent, and, I may say,
raging world, amid so many cares,
which the state of the times heaps
upon me in public, or which declining
years and infirmity cause me in private,
nothing do I find on which my mind
can more comfortably repose than on
this secret communion with God.
Erasmus.
I think there are men who have a
right to the consolations of the gospel
in all their business engagements.
" What ! " you say, " will Christ come
and stand beside me ? " Yes ! He
knows all your perplexities. He knows
who cheated you. He knows what
your disappointments have been. He
knows what notes you have to pay,
what mortgages are foreclosing upon
you, and what unsalable goods you
have on your shelf, and he has been
in sympathy with you from the day
you first took the yard-stick in your
hand until yesterday, when you sold
your last yard of ribbon. While you
are in all possible ways to disentangle
your worldly interests, throw all your
care upon God. You have a right to
do it. If religion helped Daniel to be
prime minister, and helped David to
be king, and helped Havelock to be a
soldier, and helped Theodore Freling-
huysen to be a Senator, and George
Briggs to be Governor of Massachu
setts, then the religion of Jesus Christ
will help you in all your worldly en
gagements. Put your Bible down on
your counters ! When you seem to be
losiug ground, and loss treads upon the
heels of loss, turn over the good book
and read what unfading riches God has
in reserve for the righteous. When

my yoke upon you, and learn of me ; for I am meek and lowly in heart ; and ye shall find
rest unto your souls. For my yoke is easy, and my burden is light."

MIRACLES AND ADDRESSES IN GALILEE.

127

your business friends fail you and you
are betrayed, turn over and read about
the friendship of Him who sticketh
closer than a brother. When looking
over your ledger and your bank account
and your list of uncanceled mortgages,
do the best you can, and then turn to
your Bible again and read the full-
hearted promises in the text, " Cast
thy burden on the Lord, and he will
sustain thee." God is in sympathy
with you. Don't you think he knows
how heavy the hod of bricks is that
the workman carries up the ladder on
the wall? Don't you think he hears
the ring of the pickaxe of the miner
down in the gold shaft? Don't you
think he knows how hard the tempest
strikes the sailor at masthead ? Don't
you think he sees the factory girl amid
flying spindles, and knows how her
arms ache ? Don't you think he sees
the sewing-woman in the fourth story,
and knows how few pence she gets for
making one garment? Aye, aye; I
tell you that louder than the roar of
the wheels and the din of the great
cities, the sigh of the overtasked work-
ingman rises into the ear of God. Oh !
ye who are weary of hand, weary of
head, weary of foot, and weary of heart,
" Cast thy burden on the Lord, and he
will sustain thee." T. DeWitt Talmage.
The object of the gospel is both to
pacify the sinner's conscience and to
purify his heart, and it is of importance
to observe that what mars the one of
these objects mars the other also. The
best way of casting out an impure
affection is to admit a pure one, and
by the love of what is good to expel
the love of what is evil. Thus it is,
that the freer the gospel, the more
sanctifying is the gospel ;. and . the
more it is received as a doctrine of
grace, the more will it be felt as a
doctrine according to godliness. This
is one of the secrets of the Christian

life, that the more a man holds of God
as a pensioner, the greater is the pay
ment of service that he renders back
again. On the tenure of " Do this
and live," a spirit of fearfulness is sure
to enter ; and the jealousies of a legal
bargain chase away all confidence from
the intercourse between God and man ;
and the creature, striving to be square
and even with his Creator, is, in fact,
pursuing all the while his own selfish
ness, instead of God's glory ; and with
all the conformities which he labors to
accomplish, the soul of obedience is
not there, the mind is not subject to
the law of God, nor indeed, under such
an economy, ever can be. It is only
when, as in the gospel, acceptance is
bestowed as a present, without money
and without price, that the security
which man feels in God is placed be
yond the reach of disturbance, or that
he can repose in him as one friend
reposes in another, or that any liberal
and generous understanding can be
established between them, — the one
party rejoicing over the other to do
him good, the other finding that the
truest gladness of his heart lies in the
impulse of gratitude by which it is
awakened to the charms of a "new
moral existence. Dr. Thomas Chalmers.
Take my yoke.
If industry is no more than habit,
't is at least an excellent one. If you
ask me which is the real hereditary
sin of human nature, do you imagine I
shall answer pride or luxury or ambi
tion or egotism ? No ; I shall answer
indolence. What conquers indolence
will conquer all the rest. Indeed, all
good principles must stagnate without
mental activity. Johann Georg Zimmerman.
Learn of me.
It is just as important to learn to
be humble-minded, self-sacrificing, and
forgiving, as to learn logarithms and
equinoxes. Abby Morton Diaz.

And one of the Pharisees desired him that he would eat with him. And he went into
the Pharisee's house, and sat down to meat. And, behold, a woman in the city, which was

128

CHRIST IN LITERATURE.

My yoke is easy.
It is a yoke, and yet no yoke.
Hence the adjectives which are ap
pended, easy and light, in a certain
sense revoke the word in its strict
meaning. The yoke is no burden im
posed, but actually a means by which
burdens may be rendered tolerable and
easily borne. St. Bernard cries, "What
can be lighter than a burden which
takes our burdens away, and a yoke
which bears up the bearer himself?" Stier.
The gospel is called a burden and a
yoke, lest we presume; yet light and
easy, lest we despair. . Euthymius.
I need not bid you remark that the
expressions of labor and are heavy-laden,
in the first verse, answer exactly to
yoke and burden in the last, and that
the two ideas comprehend all the
modes in which working animals can
be employed. They either draw or
carry : in the former case, they wear a
yoke ; in the latter, they bear a burden.
There is then a beautiful contrast be
tween the ideas in the first verse and
tfiose in the last. The bondage of the
world and flesh are lamented over in
the one ; the happy enfranchisement,
implied, in the service of Christ, is
luminously and almost gayly opposed
in the other. Alexander Knox
God doth not need
Either man's work or his own gifts : who best
Bear his mild yoke, they serve him best : his
state
Is kingly : thousands at his bidding speed,
And post o'er land and ocean without rest :
Thpy also serve who only stand and wait.
John Milton.
" Easy," — but only to the loving.
Bernard.
Nay ! not sore the cross's weight,
Save to souls the cross that hate ;

Souls that can with love receive it,
Childlike to their Father leave it,
May be still 'mid all its woe,
And a strange, deep gladness know.
Only self-love murmurs yet,
Only sense and nature fret ;
They repine, for they must perish
If the soul true life will cherish ;
Light and dear the cross shall prove,
For it is the gift of love.

THE WOMAN THAT WAS A SINNER.
That was a sinner.
Earth has nothing equal to the
wretchedness of her whom the Scrip
ture terms the "strange," the "evil,"
woman. The loss of youthful inno
cence, the wreck of early hope, the
abandonment of holy principles, the
thoughts and words and deeds of
shame, inward remorse racking the
heart, and outward disease undermin
ing the frame, — these are the be
ginnings of sorrow ; but the end is not
yet. Bishop Coleridge.
An alahaster box.
They were aeeustomed to transport
unguents and perfumes in alabaster
flasks, which were sealed at the tops,
and opened by breaking the long
necks. Van Oosterzee.
Kissed his feet.
Among the ancients, there prevailed
the custom of kissing the feet of those
to whom it was intended to display a
very especial reverence, especially of
the rabbi's. Van Oosterzee.
When I think of her repentance,
I am moTe disposed to weep than to
speak. What heart so hard as to
find no force in these tears, as not to
be melted into repentance by them?
Mark how intense her anguish, when
she was not ashamed to weep in the
midst of a feast ! For, knowing the
spots of her guilt, she hastened to the

a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an ala
baster box of ointment, and stood at his feet behind him weeping, and began to wash his
feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and
anointed them with the ointment. Now when the Pharisee which had bidden him saw it,
he spake within himself, saying, " This man, if he were a prophet, would have known who
and what manner of woman this is that toucheth him : for she is a sinner."

MIRACLES AND ADDRESSES IN GALILEE.

129

laver of mercy: she blushed not at
the sight of the guests ; for since she
so deeply blushed at herself within
herself, she deemed that nothing from
without could cause her shame.
Gregory Nazianzen.
Drop, drop, slow tears,
And bathe those beauteous feet
Which brought from heaven
The news and prince of peace !
Cease not, wet eyes,
His mercies to entreat ;
To cry for vengeance
Sin doth never cease ;
In your deep floods
Drown all my faults and fears ;
Nor let his eye
See sin but through my tears.
Phineas Fletcher.
The Pharisee assumes that our Lord
did not know who or of what sort
this woman was, and thence doubts
his being a prophet, — the possibility
of his knowing this and permitting it
never so much as occurs to him. Alford.
I have somewhat to say.
This rightly applied as coming from
the mouth of the Lord, would at the
present day, be a powerful text, and,
enough for any man: / — -to thee —
something — to say I Shall I say it ?
Or canst thou not .... say it to thy
self? Stier.
To every Simon has the Lord yet
something to say. Van Oosterzee.
A certain creditor.
A noble parable, which he presents
in so striking, so powerful a manner,
that we scarcely know which we
should most admire, — the skill with
which he causes the accuser to appear

as witness against himself, or the mod
eration with which he still spares his
host, inasmuch as he forbears any se
verer censure ; whether the holy irony
with which he explains Simon's defi
ciency in love, or the lofty seriousness
with which he gives him to feel that
his sin is yet unforgiven. Van Oosterzee.
Which of them will love him most ?
The sense of sin, if wholesome and
rational, must bear a proportion, as in
deed in this case it did, to the actual
sins committed : and then we seem to
come to the false conclusion, the mbre
sin, the more love. Let us then sin
that we may love the more. And I
believe this difficulty is to be removed
by more accurately considering what
the love is which is here spoken of.
It is an unquestionable fact, that the
deepest penitents are, in one kind of
love for Him who has forgiven them,
the most devoted; in that, namely,
which consists in personal sacrifice,
and proofs of earnest attachment to
the blessed Saviour and his cause on
earth. Alford.
Seest thou this woman.
Now with right eyes, as heretofore
with false? .... Look upon her in
the light of the parable and of thine
own correct reply : see, she is truly no
longer a great sinner, but one who
loveth much; i. e. a great saint, in
contrast with thee, in thy coldness and
pride  Thou hast not remembered
even that most common, time-honored
usage of hospitality, the washing of
the feet of the man who hath traveled
to thy house (an act of hospitality

And Jesus answering said unto him, " Simon, I have somewhat to say unto thee."
And he saith, " Master, say on."
" There was a certain creditor which had two debtors : the one owed five hundred pence,
and the other fifty. And when they had nothing to pay, he frankly forgave them both,
Tell me therefore, which of them will love him most?" Simon answered and said, " I
suppose that he to whom he forgave most."
And he said unto him, " Thou hast rightly judged."
And he turned to the woman, and said unto Simon, " Seest thou this woman ? I entered
into thine house, thou gavest me no water for my feet : but she hath washed my feet with
tears, and wiped them with the hairs of her head. 'Thou gavest me no kiss : but this
9

130

CHRIST IN LITERATURE.

shown by Laban even to the servants
of Abraham). Stier.
Thou hast cautiously abstained from
giving me a kiss, that the world might
not regard thee as too intimate a
friend or as a disciple. Stier.
Stranger is a sacred name.
Sir Walter Scott.
Her sins, which are many, are for
given her; so that thou mayest no
longer reproach her with them, or de
sire that I should not permit myself
to be touched by her as a wicked sin
ner. Stier.
0 the sweet Spirit of our Blessed
Saviour! how readily he entertains a
returning sinner ! how graciously re
peats and dwells upon every passage
of their conversion, exalting each little
circumstance with a rare industrious
eloquence, and closing all with a free
and general pardon ! " Many sins are
forgiven her, because she loved much."
O the strange efficacy of perfect love !
It instantly changes the most vicious
life into a course of heroic virtue : it
instantly turns the most dreadful wrath
of God into peace and joy and ever
lasting mercies. And because many
sins are forgiven it, the more it loves.
Austin.
She loved much.
She sat and wept beside his feet. The weight
Of siri oppressed her heart ; for all the blame,
And the poor malice of the worldly shame,
To her was past, extinct, and out of date ;
Only the sin remained, — the leprous state.
She would be melted by the heat of love,
By fires far fiercer than are blown to prove
And purge the silver ore adulterate.

She sat and wept, and with her untressed hair
Still wiped the feet she was so blest to touch ;
And he wiped oft" the soiling of despair
From her sweet soul, because she loved so
much.
I am a sinner, full of doubts and fears ;
Make me a humble thing of love and tears.
Hartley Coleridge.
It is by feeling one's self loved that
one learns to love.
Adolphe Monod.
christ journeys fbom city to
CITY.
Certain ¦women.
The whole history of primitive
Christianity is full of names and
sketches of active women ; if not of
preaching women, at least of women
whose words and deeds were a con
fessed agency in the first onward
movement of the new faith. Christ
was attended everywhere by the faith
ful matrons, and upon the pages of
subsequent history the name of the
great Augustine is scarcely more con
spicuous than the name of Monica, his
mother. So the names of Chrysostom,
St. Basil, St. Gregory, and Theodoret
are associated with the names of their
mothers who equaled these illustrious
sons in education and active piety.
Helena, Flacilla, St. Pulcheria, and
Placidia are names which have come
down to us covered with the glory
of an association with the teaching and
defense of the faith. There was an
order of ministering women in the
apostolic Church whose duties seem to
have been to teach and visit, and to
fill indeed about such an office as is
now filled by our city missionaries and
evangelists. David Swing.

woman since the time I came in hath not ceased to kiss my feet. My head with oil thou
didst not anoint : but this woman hath anointed my feet with ointment. Wherefore I say
unto thee, Her sins, which are many, are forgiven ; for she loved much : but to whom little
is forgiven, the same loveth little. "
And he said unto her, " Thy sins are forgiven."
And they that sat at meat with him began to say within themselves, "Who is this that
forgiveth sins also ? "
And he said to the woman, " Thy faith hath saved thee ; go in peace."
And Jesus went about all the cities and villages, teaching in their synagogues, and
preaching the gospel of the kingdom, and healing every sickness and every disease among
the people. And the twelve were with him, and certain women, which had been healed of

MIRACLES AND ADDRESSES IN GALILEE.

131

THE PHARISEES BLASPHEME.
The blasphemy against the Son of
man was when men considered Christ
as a mere man, and did disgracefully
tax his conversation by saying, "Be
hold a glutton, a bibber of wine, a
friend to publicans and sinners." But
the blasphemy against the Holy Ghost
was when men, believing Christ's mir
acles, did enviously ascribe them to
the Devil, which they knew and be
lieved to be done by God's power.
John Hales.
The Devil, the father of lies, hath
added this lie to those which he hath
told before, in persuading thee that
thou hast committed the sin against the
Holy Ghost. For that sin is ever at
tended with these two symptoms (ab
sence of all contrition and of all desire
of forgiveness). . . . Now, if thou
canst truly say that thy sins are a
burden to thee, that thou dost desire
forgiveness, and wouldst give anything
to compass and attain it, be of good
comfort; thou hast not yet, and by
God's grace never shall commit that
unpardonable offense. Thomas Fuller.

The blasphemy against the Holy Ghost.
It is not the sin of an ignorant man
or of a man Minded by his own sen
suality. It is not the sin of a man
who opposes Christ, believing him not
to be Christ. But it is such a state of
wickedness as is indicated by a willful
and blasphemous opposition to God's
work, an extreme opposition that in
sincerely attributes the work of God to
the powers of evil. The reason why
the sin is not pardonable is that the
person whose heart is so base as to
defy and blaspheme God with a mind
fully informed has lost the power of
amendment. No human soul that has
a desire to be better can be said to
have reached this state of hopeless and
defiant blasphemy. People who think
they have committed this sin are, in
nine cases out of ten, sufferers from
dyspepsia, spinal disease, hypochon
dria, hysteria, or some form of inci
pient mental insanity. It is of little
use to argue with them. They should
be treated for their physical disease.
E. E.
Either make the tree good, etc.
The dependence of the words is
this : " You say, I work by the Devil,"

evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, and
Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others, which minis
tered unto him of their substance.
Then was brought unto him one possessed with a devil, blind, and dumb : and he healed
him, insomuch that the blind and dumb both spake and saw. And all the people were
amazed, and said, " Is not this the son of David ? "
But when the Pharisees heard it, they said, "This fellow doth not cast out devils, but
by Beelzebub the prince of the devils;"
And Jesus knew their thoughts, and said unto them, " Every kingdom divided against
itself is brought to desolation ; and every city Or house divided against itself shall not
stand : and if Satan cast out Satan, he is divided against himself ; how shall then his
kingdom stand ? And if I by Beelzebub cast out devils, by whom do your children cast
them out ? therefore they shall be your judges. But if I cast out devils by the Spirit of
God, then the kingdom of God is come nnto you. Or else how can one enter into a strong
man's house, and spoil his goods, except he first bind the strong man ? and then he will
spoil his house. He that is not with me is against me ; and he that gathereth not with me
scattereth abroad.
" Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men :
but the blasphemy against the Holy Ghost shajl not be forgiven unto men. And whoso
ever speaketh a word against the Son of man, it shall be forgiven him : but whosoever
speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither
in the world to come : because they said, He hath an unclean spirit.

132

CHRIST IN LITERATURE.

saith Christ ; " but you do not see any
other work of mine, besides this mira
cle, which looks like a work of the
Devil : you see I go about doing good ;
I exhort people to repentance ; I show
them the way to heaven. These are
no works which the devils use to do.
Therefore, either say that I do all this
in the name of Beelzebub too, or else
acknowledge that I do my miracles by
the power of God ; for men judge of
the quality of the mind by the com
mon actions or habits of their fife, as
they do of trees by the fruits which
they produce, be they good or evil.
John Hales.
Every idle word.
Despise not venial sins because they
are small, but rather fear them because
they are many. Augustine.
You have escaped the formidable
rocks. Beware lest you are wrecked
on the sands. Gregory Nazianzen.
The Judge will pass sentence, not
according to what any other person
has said concerning you, but according
to what you have yourself spoken.
They that are accused, then, have no
need to fear, but they that accuse.
Chrysostom.

They shall give account thereof.
Not surely that playful words may
not be spoken nor that men shall keep
themselves on a perpetual strain about
their words. But that the idle word
is an index of what a man has within
him (see preceding verses), and that
in this sense no act or word is '"unim
portant. A man's sense of accounta
bility should extend even to trifles. E. E.
Slander is like the Greek fire in
the ancient warfare, which burned un-
quenched beneath the water; or like
the weeds, which, when you have ex
tirpated them in one place, are sprout
ing forth vigorously in another spot,
at the distance of many hundred yards.
A man who, for a moment's gossiping
gratification, drops an idle word affect
ing a neighbor's character, resembles
that Scotchman who, from partiality
to the flora of his native land, sowed
the little thistle-down in the British
colony where he had raised his taber
nacle, and where that nuisance to ag
riculturists had been unknown up to
that time. It grew and flourisfied ;
and breezes — like the active wind of
talk, that soon propagates a slander —
carried the winged seeds hither and
thither, to found for their obnoxious
species thousands of new homes.
Frederick W. Robinson.

" Either make the tree good, and his fruit good ; or else make the tree corrupt, and his
fruit corrupt : for the tree is known by his fruit. 0 generation of vipers, how can ye,
being evil, speak good things ? for out of the abundance of the heart the mouth speaketh.
A good man out of the good treasure of the heart bringeth forth good things : and an evil
man out of the evil treasure bringeth forth evil things. But I say "unto you, That every
idle word that men shall speak, they shall give account thereof in the day of judgment.
For by thy words thou shalt be justified, and by thy words thou shalt be condemned."

CHAPTER XIII.

THE SEASIDE PARABLES.

CHRIST TEACHES EY THE SEA.
He entered into a ship.
Across the sea, along the shore,
In numbers more and ever more,
From lonely hut and busy town,
The valley through, the mountain down,
What was it ye went out to see,
Ye silly folk of Galilee?
The reed that in the wind doth shake ?
The weed that washes in the lake ? •
The reeds that waver, the weeds that float ? —
A young man preaching in a boat.
What was it ye went out to hear,
By sea and land, from far and near ?
A teacher ? Rather seek the feet
Of those who sit in Moses' seat.
Go, humbly seek, and bow to them,
Far off in great Jerusalem.
From them that in her courts she saw,
Her perfect doctors of the law,
What is it came ye here to note ? —
A young man preaching in a boat.
A prophet ! Boys and women weak !
Declare, or cease to rave :
Whence is it he hath learned to speak ?
Say, who his doctrine gave ?
A prophet ? Prophet wherefore he,
Of all in Israel tribes ? —
Be teacheth with authority,
And not as do the scribes. Arthur Hugh Clough.
THE PARAKLE OF THE SOWER.
Behold, a sower went forth to sow.
There is a nice and close adherence to

actual life in this form of expression.
These people have actually come forth,
all the way from June to this place.
The expression implies that the sower,
in the days of our Saviour, lived in a
hamlet or village, as all these farmers
now do ; that he did not sow near his
own house, or in a garden fenced or
walled, for such a field does not furnish
all the basis of the parable. There are
neither roads nor thorns nor stony
places in such lots. He must go forth
into the open country, as these have
done, where there are no fences, where
the path passes through the cultivated
land, where thorns grow in clumps all
around, where the rocks peep out in
places through the scanty soil, and
where also, hard by, are patches ex
tremely fertile. Now here we have
the whole four, within a dozen rods of
us ; our horses are actually trampling
down some seeds which have fallen
by the wayside, and larks and spar
rows are busy picking them up. That
man with the mattock is digging about
places where the rock is too near the
surface for the plow, and much that is
sown there Will wither away because it
has no deepness of earth. And not a

The same day went Jesus out of the house, and sat by the seaside. And he began
again to teach by the seaside : and there was gathered unto him a great multitude, so that
he entered into a ship, and sat in the sea ; and the whole multitude was by the sea on the
land. And he taught them many things by parables, and said unto them in his doctrine,
" Hearken ; behold, there went out a sower to sow : and it came to pass, as he sowed,
some fell by the wayside ; and it was trodden down, and the fowls of the air devoured it.
And some fell on stony ground, where it had not much earth ; and immediately it sprang
up, because it had no depth of earth ; but when the sun was up, it was scorched ; and
because it had no root it withered away. And some fell among thorns, and the thorns

134

CHRIST IN LITERATURE.

few seeds have fallen among this bellan,
and will be effectually choked by this
most tangled of thorn bnshes. But a
large portion, after all, falls into really
good ground, and four months hence
will exhibit every variety of crop, up
to the richest and heaviest that ever
rejoices the heart even of an American
farmer. Thomson.
As in the bad ground the diversity
was threefold, — the wayside, the stony,
and the thorny, — so in the good
ground there is a like diversity, — the
fruit yielding some a hundredfold, some
sixty, some thirty. Jerome.
A hundredfold. I was greatly surprised, when dis
cussing this question on the fertile
plain of Esdraelon, to hear, not merely
peasants, but intelligent gentlemen, who
had rented the district from government,
stoutly maintain that they had them
selves, and that very year, reaped more
than a hundredfold from part of that
plain. I could not understand it, un
til! by accident it came out that they
had a peculiar mode of calculation.
In sowing they allow one third of the
seeds for the birds, particularly the
crows, which settle down upon the
fields in countless flocks. Another
third is supposed to be destroyed by
mice and insects, and only one third
of the seed sown actually comes to
maturity. Thus a man sows three
bushels, and if he reaps a hundred, it
is a hundredfold according to his
calculation, but according to ours, it
would be only thirty-three. Thomson.

Lord, in the parable of the four
sorts of ground, whereon the seed was
sown, the last alone proved faithful;
there the bad were more than the
good : but amongst the servants two
improved their talents, or pounds, and
one only buried them ; there the good
were more than the bad. Again,
amongst the ten virgins five were wise
and five were foolish ; there the good
and the bad were equal. I see that,
concerning the number of the saints
in comparison to the reprobates, no
certainty can be collected from these
parables : good reason, for it is not
their principal purpose to meddle with
that point. Grant that I may never
rack a Scripture simile beyond the true
intent thereof ; lest, instead of sucking
milk, I squeeze blood out of it.
Thomas Fuller.
why jesus taught in parables.
To him that hath shall he given.
God does not give them consolation
all at once, the more to employ their
prayers and exercise their patience.
One may admire why Boaz did not
give to Buth a quantity of corn, more or
less, so sending her home to her mother,
but that rather he kept her still to
glean ; but this was the reason : be
cause that is the best charity wliich so
relieves another's poverty as still to
continue their industry. God, in like
manner, will not give some all at once
consolation ; he will not spoil their
painful, but, pious profession of glean
ing ; still they must pray and gather, and
pray and glean, here an ear and there a

grew up, and choked it, and it yielded no fruit. And other fell on good ground, and did
yield fruit that sprang up and increased ; and brought forth, some thirty, and some sixty,
and some an hundred. "
And when he had said these things, he cried, "He that hath ears to hear, let him hear."
And when he was alone, they that were about him with the twelve asked of him the para
ble, saying, ' ' What might this parable be ? and why speakest thou unto them in parables ? "
And he said unto them, " Unto you it is given to know the mystery of the kingdom of
God : but unto them that are without, all these things are done in parables. For whoso
ever hath, to him shall be given, and he shall have moro abundance : but whosoever hath
not, from him shall be taken away even that he hath. Therefore speak I to them in para
bles, that seeing they may see, and not perceive ; and hearing they may hear, and not

THE SEASIDE PARABLES.

135

handful of comfort, which God scatters
in favor unto them. Thomas Fuller.
Whosoever hath not, etc.
By neglecting to use your faculties,
you will in time lose the very power
of using them. Seed.
" It were meet, then,'' one may say,
" to have opened their eyes, if they saw
not." Nay, if the blindness were nat
ural, it were meet to open them ; but,
because it was voluntary and self-
chosen blindness, therefore he said not
simply, they see not, but, seeing, they see
not ; so that the blindness is of their
own wickedness. For they saw even
devils cast out, and said, " By Beelze
bub, prince of tfie devils, he casteth
out devils." Chrysostom.
Then is the heart hardened, when
the mind of man, like wax, becomes
so petrified with, the cold benumbings
of sin that the impression of the Di
vine Image cannot be made upon it.
Origen.
Their eyes have they closed.
Involuntary ignorance, is not charged
against you as a fault; "but your fault
is this : you neglect to inquire into the
things you are ignorant of. Augustine.
Parables were devised and used
for a double purpose, and, which is
more strange, even for an opposite pur
pose. For parables serve as a cloak
and covering, and they moreover serve
as a light and illustration. Lord Bacon.
Parables were peculiarly adapted to
answer a double purpose, — of giving

instruction to the simple, to whom
Christ explained them in private, and
of darkening the minds of the proud
and disobedient, whom he left without
the key of interpretation (St. Mark
iv. 34). In this respect, parables were
like "the pillar of the cloud" in
Egypt. " It came between the camp
of the Egyptians and the camp of Is
rael ; and it was a cloud and darkness
to them, but it gave light by night to
these." James Ford.
It is not to no purpose to speak
things that are not presently under
stood. Seed, though it lies in the
ground awhile unseen, is not lost or
thrown away, but will bring forth fruit.
If you confine your teacher, you hin
der your learning ; if you limit his
discourses to your present apprehen
sions, how shall he raise your under
standing? If he accommodate all
things to your present weakness, you
will never be wiser than you are, you
will be always in swaddling clothes.
Dr. Whichcote.
There were truths that the people
could not understand, that, spoken
plainly at that early period, would
have done them harm rather . than
good. Such were the truths hidden
in the parables of the sower, the leaven,
the seed growing secretly, and the
mustard-seed. Christ followed his
own maxim, — he did not cast pearls
before swine, nor that which was holy
to the dogs. He did not teach the
highest truth about the coming of his
spiritual kingdom upon earth to the
prejudiced and the imbruted. A like

understand ; lest at any time they should be converted, and their sins should be forgiven
them. And in them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall
hear, and shall not understand ; and seeing ye shall see, and shall not perceive : for this
people's heart is waxed "gross, and their ears are dull of hearing, and their eyes they have
closed ; lest at any time they should see with their eyes, and hear with their ears, and
should understand with their heart, and should be converted, and I should heal them.
But blessed are your eyes, for they see ; and your ears, for they hear. For verily I say
unto you, That many prophets and righteous men have desired to see those things which
ye see, and have not seen them ; and to hear those things which ye hear, and have not heard
them."

136

CHRIST IN LITERATURE.

wise reticence has been exercised by
all truly great teachers of new truth.
But the fables you tell a little child
remain in his mind and develop unex
pected meanings when he is grown.
So the parables of Jesus Christ may
have lain dormant in the memory of
many of his hearers until the fullness
of time had come, when they were
understood. "We have evidence that a
similar process went on with the dis
ciples. They often had occasion, after
his death, to " remember his saying "
something not understood until ex
plained by events. E. E.
By the wayside.
Souls trodden down and beaten down
into hard, impenetrable soil by the
lowest and meanest kind of worldli-
ness and corruption. In their case the
word is caught away even during the
hearing of it. Lange.
A proverb or parable, being once
unfolded, by reason of its affinity with
the fancy, the more sweetly insinuates
itself into that, and is from thence
with the greater advantage transmitted
to the understanding. In this state
we are not able to behold truth in its
own native beauty and luster; but
while we are veiled with mortality,
truth must veil itself too, that it may
the more freely converse with us.
John Smith of Cambridge.
In matters of faith and religion, we
raise our imagination above our reason,
which is the cause why religion ever
sought access to the mind by simili
tudes, types, parables, visions, dreams.
Lord Bacon.
"We view moral truths through the
veil of allegories and parables, like so

many pictures through a transparent
glass, which covers, but does not hide
them. Some of the most important
spiritual sentiments are made easy to
us by the most familiar sensible images.
Thus does the truth, like the great
Author of it, stand confessed in a
visible shape, receive as it were a body,
and become, if I may use the expres
sion, incarnate. Seed.
THE PARABI.E OP THE SOWER IN
TERPRETED.
Understandeth it not.
Virtue can no more exist without
knowledge than an. animal without
life. Richard Watson.
He has brought himself to this state;
he has exposed his heart as a common
road to every evil influence of the
world, till it has become hard as a
pavement. Trench.
Into stony places.
0 rocky hearts ! How shallow are
the impressions of divine things upon
you ! Beligion goes never further than
the upper surface of your hearts. You
have but few^ieep thoughts of God,
and of Jesus Christ, and the things of
the world to come ; all are but slight
and transient glances. Leighton.
True joy is a grave thing. Seneca.
Beware of driving too furiously at
first setting out. Take the cool of the
day. Begin as you can hold on. In
a word, endeavor to hit the just
medium, so as neither to make too
much haste nor too little speed, neither
to loiter nor to run yourself out of
breath. Toplady.
Many are soon engaged in holy
duties, and easily persuaded to take

And he said unto them, " Know ye not this parable ? and how then will ye know all
parables ?
"Hear ye therefore the parable of the sower. The sower soweth the word. When any
one heareth the word of the kingdom, and understandeth it not, then cometh the wicked
one, and catcheth away that which was sown in his heart. 'This is he which received seed
by the wayside. But he that received the seed intp stony places, the same is he that
heareth the word, and anon with joy receiveth it ; yet hath he not root in himself, but
dureth for a while : for when tribulation or persecution ariseth because of the word, by and

THE SEASIDE PARABLES.

137

up a profession of religion, and as
easily persuaded to lay it down ; like
the new moon, which shines a little
in the first part of the night, but is
down before half the night is over.
Gurnall.
Most Christians are perfect too soon,
which is the reason that they are never
perfect. Farindon.
When tribulation or persecution ariseth.
Half our virtue arises from our being
out of the way of temptation. Thomas Adams.
When the wind doth not blow, then
cannot .a man know the wheat from
the chaff ; but when the blast cometh,
then fleeth away tfie chaff: but the
wheat remaineth, and is so far from
being hurt, that by the wind it is
more cleansed from the chaff and
known to be wheat. J. Bradford.
Among thorns, etc.
Our Lord doth not say "this world,"
but " the care of this world " ; nor
"riches," but " the deceitfulness of
riches." Theophylact.
It is remarkable that our Saviour
here places riches in the midst, be
tween cares and pleasures; for cares
generally precede the gaining of riches,
and, when gained, they draw men into
pleasures and indulgences. Dr. Dodd.
If you will go to the banks of a
little stream, and watch the flies that
come to bathe in it, you will notice
that while they plunge their bodies in
the water, they keep their wings high
out of the water ; and after swimming

about a little while, they fly away
with their wings unwet, through the
sunny air. Now, that is a lesson for
us. Here we are immersed in the
cares and business of the world; but
let us keep the wings of our soul, our
faith, and our love out of the world,
that, with these unclogged, we may be
ready to take our flight to heaven.
James Inglis.
"We may observe, -in general, that
of the three unprofitable hearers the
first heard the "Word, but did not
mind it ; the second minded it for a
time, but did not keep it ; the third
kept it, but did no good with it. But
the fruitful hearers do all that those
did, and more : they hear so as to
mind it ; they mind so as to keep it ;
and they keep it so as to use and
improve it to God's glory and their
own good ; .... a good and honest
heart being the proper soil for good
works to grow in. Bishop Beveridge.
Among those who hear the wise,
four species may be distinguished, —
the sponge, the funnel, the filter, and
the sieve ; the sponge swallows up
everything ; the funnel allows that
to escape at one end which it receives
at the other; the filter allows the
liquor to escape and retains the dregs ;
the sieve rejects the chaff and retains
nothing but the wheat. Jewish Froverb.
I will ask the Heavenly Husband
man to make my heart like this good
soil. For though it be like the hard
stone, yet "God is able from these

by he is offended. He also that received seed among the thorns is he that heareth the
word ; and the cares of this world,' and the deceitfulness of riches, and the lusts of other'
things, entering in, choke the word, and it becometh unfruitful. But he that received seed
into the good ground is he that heareth the word, and receiveth it in an honest and good
heart, and understandeth it ; which also beareth fruit with patience, and bringeth forth,
some an hundredfold, some sixty, some thirty.
"rTo man, when he hath lighted a candle, covereth it with a vessel, or putteth it under
a bed ; but setteth it on a candlestick, that they which enter in may see the light. For
nothing ia secret, that shall not be made manifest : neither anything hid, that shall not be
known and come abroad. Take heed, therefore, how ye hear : for whosoever hath, to him

138

CHRIST IN LITERATURE.

stones to raise up children unto Abra
ham"; and though it be filled with
thorns and briers, yet under the in
fluence of Divine grace, this waste
land of mine may be made a garden
of joy. Haeftenus.
"We should observe the gradation :
the seed sown in the highway conies
not up at all; that sown upon stony
ground comes up, but increases not ;
that sown among thorns increases, but
bears no fruit; but that which is
sown on good ground brings forth
fruit to perfection. Dr. Whitby.
Each of these several dangers (the
obstacles to our receiving the "Word),
is capable of its proper remedy. The
foot-path may be stopped while the
seed is growing;' and cannot we, foT
one day at least in seven, allow some
time from the conversation of the
wprld to serious thoughts and to prayer
to God, that his "Word may not be
preached to us in vain 1 The birds
may with some little trouble be chased
away ; and if with hearty resolution
we resist the Devil, God's "Word has
taught us that he will, in like manner,
flee from us. The stony and shallow
soil may be enriched and deepened by
mixing it with better mold; and the
irresolute Christian, who delights in
the company of pious men and pious
books, will find his heart grow daily
stronger and better fitted to bear fruit
to ripeness. Tfie thorns and thistles
may, one by one, be completely cleared
away ; and he who will not spare any
single sin will purify at length his
heart, even as the heart of Jesus Christ
was pure. Bishop Heber.
THE PARABLE OF THE TARES IX
THE FIELD.
Our Lord did not here invent a form
of malice without example, but alluded

to one which, though elsewhere un
noted in Scripture, was familiar enough
to his hearers ; one so easy of execu
tion, involving so little risk, and yet
effecting so great and so lasting a mis
chief, that it is not strange that where
cowardice and malice met, this should
often have been the shape in wliich
they displayed themselves. Trench.
The common Arabic name for tare,
is zowan ; and this, I presume, is the
root of the Greek name zizanion. The
tare abounds all over the East, and is
a great nuisance to the farmer. It
resembles the American cheat, but the
head does not droop like cheat, nor
does it branch out like oats : the grain,
also, is smaller, and is arranged along
the upper part of the stalk, which
stands perfectly erect. The taste is
bitter, and when eaten separately, or
even when diffused in ordinary bread,
it causes dizziness, and often acts as a
violent emetic. Barn-door fowls also
become dizzy from eating it. In short,
it is a strong soporific poison, and must
be carefully winnowed and picked out
of the wheat, grain by grain, before
grinding, or the flour is not healthy.
Thomson.
The Church catholic, despite all ap
pearances to the contrary, is a holy
body, for they only are its members
who are in true and living fellowship
with Christ. .... AU others, however
they may have the outward notes of
belonging to it, are in it but not of it.
.... They are like unclean animals
in the same ark with the clean, goats
in the same pasture with the sheep,
chaff on the same barn-floor with the
grain, tares growing in the same field
with the wheat, endured for a while,
but in the end to be separated off, the
evil from the good. Augustine.

shall be given ; and whosoever hath not, from him shall be taken even that which he
seemeth to have."
Another parable put he forth unto them, saying, "The kingdom of heaven is likened
unto a man which sowed good seed in his field : but while men slept, his enemy came and
sowed tares among the wheat, and went his way. But when the blade was sprung up, and

THE SEASIDE PARABLES.

139

Then appeared the tares also.
They had grown with the wheat,
but were so much like it as not to be
noticed till the wheat began to ripen.
So true piety and false are not known
by professions, by " blades " and leaves
and flowers, but by the fruit.
Albert Barnes.
After the prophets, the false proph
ets ; after the apostles, the false apos
tles ; after Christ, anti-Christ. Chrysostom.
The servants said.
They made pretenses to very superior
sanctity when they had a mind to dis-
¦ turb everything. Augustine.
There is good ground for the " nay."
.... If your clumsy hands were to be
applied to the complete weeding out of
the world and the church-field, you
would destroy the good with the bad.
Stier.
"We must not forsake the good on
account of the bad, but rather tolerate
the bad for the sake of the good.
Augustine.
They who prematurely put them
selves forward to root out whatever is
displeasing to them overthrow the
judgment of God and rashly intrude
upon the office of the angels. Calvin.
"We long for this blessed time.
Thus, the confusions, failings, and
trials in the Church militant on earth
excite us to raise our eyes to the future
peace, order, beauty; and felicity of the
Church glorified in heaven. Through
the mists and clouds we see the clear
blue sky, the calm and joy of angels,

the pure river of God, the crystal' sea,
and the throne of God.
Christopher Wordsworth.
Our Saviour teaches us here, 1st.
That hypocrites and deceived persons
must be expected in the Church. 2d.
That this is the work of the enemy of
men. They are not the work of
Christianity, any more than traitors
are of patriotism, or counterfeiters of
the proper effect of legislating about
money. 3d. That all hope of remov
ing them entirely would be vain. 4th.
That an attempt to remove them alto
gether would injure real Christianity,
by causing excitements, discord, and
hard feelings, even among Christians.
5th. That Christ himself will separate
them at the proper time. Barnes.
THE SEED GROWING SECRETLY.
Progress of the best kind is com
paratively slow. Great results cannot
be achieved at once ; and we must be
satisfied to advance in life, as we walk,
step by step. De Maistre says that
" to know how to wait is the great
secret of success." "We must sow be
fore we can reap, and often have to
wait long, content, meanwhile, to look
patiently forward in hope, the fruit
best worth waiting for often ripening
the slowest ; but " time and patience,"
says the Eastern proverb, " change the
mulberry leaf to satin." It is always
a mark of short-sightedness and of
weakness to be impatient of results.
Thus true growth is often baffled, like lit
tle children who plant seeds in their gar
den, and then grub them up to see how
they grow, and so kill them through
their impatience. Samuel Smiles.

brought forth fruit, then appeared the tares also. So the servants of the householder came
and said unto him, ' Sir, didst not thou sow good seed in thy field ? from whence then
hath it tares ?' He said unto them, 'An enemy hath done this.' The servants said unto
him, ' Wilt thou then that we go and gather them up ? ' But he said, ' Nay ; lest while ye
gather up the tares, ye root up also the wheat with them. Let both grow together until the
harvest : and in the time of harvest I will say to the reapers, Gather ye together first the
tares, and bind them in bundles to bum them ; but gather the wheat into my barn.' "
And he said, " So is the kingdom of God, as if a man should cast seed into the ground ;
and should sleep, and rise night and day, and the seed should spring and grow up, he

140

CHRIST IN LITERATURE.

But I believe the parable to be one
taken simply from human things ; the
sower being quite in the background,
and the whole stress being on the
Seed, — - its power and its development.
The man, then, is just the farmer or
husbandman, hardly admitting an in
terpretation, but necessary to the ma
chinery of the parable  If a
meaning must be assigned, the best as
" human agency " in general. Alford.
The seed once sown grows ....
of itself, from its own impulse and
power of life  The self-inherent
power of growth of the kingdom of
God .... in its independence of hu
man care and labor, — this, and noth
ing else, is the theme. Stier.
No trouble of ours can accelerate the
growth or shorten the stages through
which each seed must pass. Alford.
First, the blade.
Men are impatient and for precipi
tating things ; but the Author of nature
appears deliberate throughout his op
erations, accomplishing his natural ends
by slow successive steps. Bishop Butler.
the mustard-seed.
This seed, when cast into the ground,
is the least of all seeds, — words which
have often perplexed interpreters, as
there are many seeds, as of poppy or
rue, that are smaller; yet difficulties
of this kind are not worth making : it
is sufficient to know that " small as a
grain of mustard-seed " was a proverbial
expression among the Jews for some
thing, exceedingly minute. The Lord,

in his popular teaching, adhered to the
popular language. Trench.
'Since he had said that of the crop
three parts are lost and but one saved,
and in every part, again, which is saved,
so great damage ensues; lest they should
say, " And who and how many will be
the faithful ? " this fear, again, he re
moves by the parable of the mustard-
seed, leading them on to belief, and
signifying that in any case the gospel
should be spread abroad. Chrysostom.
This is the point to which the Lord
calls especial attention, — not its great
ness in itself, but its greatness when
compared with the seed from whence
it springs ; since what he desired to
set before his disciples was, not
merely that his kingdom should be
glorious, but that it should be glori
ous, despite its weak and slight and
despised beginnings. Nor, indeed,
was the mustard - seed, though in
appearance so trivial, altogether with
out its significance and acknowledged
worth in antiquity. It ranked among
the nobler Pythagorean symbols ; it was
esteemed to possess medicinal virtues
against the bites ,of venomous creatures
and against poisons, and was used as a
remedy in many diseases. Trench.
THE LEAVEN IN THE MEAL.
Every description that Scripture gives
of the Church represents a continual
progress and expansion as essential to
her being. Bishop Thirlwall.
This parable of ilie leaven (verse 33) is
concerning the kingdom of God, which
" cometh not with observation " ; the

knoweth not how. For the earth bringeth forth fruit of herself ; first the blade, then the
ear, after that the full corn in the ear. But when the fruit is brought forth, immediately
he putteth in the sickle, because the harvest is come.''
Another parable put he forth unto them, saying, " The kingdom of heaven is like to a
grain of mustard-seed, which a man took, and sowed in his field : which, indeed, is the least
of all seeds : but when it is grown, it is the greatest among herbs, and becometh a tree, so
that the birds of the air come and lodge in the branches thereof."
Another parable spake he unto them : " The kingdom of heaven is like unto leaven,
which a woman took, and hid in three measures of meal, till the whole was leavened."

THE SEASIDE PARABLES.

141

parable of the mustard-seed is concern
ing that same kingdom as it displays
itself openly and cannot be hid
(verse 14). That sets forth the power
and action of the truth on the world,
brought in contact with it ; this, the
power of the truth to develop itself
from within itself; how it is as the
tree shut up within the seed, which
will unfold itself according to the in
ward law of its own being. Trench.
The woman receives the leaven when
through the bounty of the Lord the
Church obtained the virtue of faith and
heavenly love. She hides it in three
measures of meal, till the whole be leav
ened, when she administered the "Word
of life to the regions of Asia, Europe,
and Africa, until the whole earth was
warmed with the love of the Heavenly
King. Bede.
In the parable of the sower, the dis
ciples had heard that three parts of the
seed sown perished, and only a fourth
part prospered ; again, they had heard,
in that of the tares, of the further
hindrances which beset even this part
that remained : lest they should be
tempted quite to lose heart and de
spair, the Lord spake these two para

bles for their encouragement, My
kingdom, he would say, will survive
these losses and surmount these hin
drances, until, small as its first begin
nings may appear, it will, like a mighty
tree, fill the earth with its branches ;
like potent leaven, diffuse its influence
through all the world. Trench.
Be the meal into which that woman
hides leaven meal of wheat or meal
of barley, it will come from her hands,
from the process of leavening, from the
fiery oven, cakes of the same grain.
For it is not the substance, but the
character, of the meal that is changed.
Even so with the effect of grace. It
did not give John his warm affections ;
but it fixed them on his beloved Mas
ter, sanctifying his love. It did not
inspire Nehemiah with the love of
country ; but it made him a holy pa
triot. It did not give Dorcas a wo
man's heart, her tender sympathy with
suffering; but it associated charity
with pity, and made her a holy phi
lanthropist. It did not give Paul his
genius, his resistless logic, and noble
oratory; but it consecrated them to
the cause of Christ ; touching his lips
as with a live coal from the altar, it
made him such a master of holy elo-

All these things spake Jesus unto the multitude in parables, as they were able to hear
it. But without a parable spake he not unto them : and when they were alone, he
expounded all things to his disciples : that it might be fulfilled which was spoken by the
prophet, saying, " I will open my mouth in parables ; I will utter things which have been
kept secret from the foundation of the world."
Then Jesus sent the multitude away, and went into the house : and his disciples came
unto him, saying, " Declare unto us the parable of the tares of the field." He answered
and said unto them, "He that soweth the good seed is the Son of man ; the field is the
world ; the good seed are the children of the kingdom ; but the tares are the children of
the wicked one ; the enemy that sowed them is the Devil ; the harvest is the end of the
world ; and the reapers are the angels. As therefore the tares are gathered and burned in
the fire, so shall it be in the end of this world. The Son of man shall send forth his
angels, and they shall gather out of his kingdom all things that offend, and them which
do iniquity ; and shall cast them into a furnace of fire : there shall be wailing and gnash
ing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their
Father. Who hath ears to hear, let him hear.
" Again, the kingdom of heaven is like unto treasure hid in a field ; the which when a
man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and
buyeth that field.

142

CHRIST IN LITERATURE.

quence that he swayed the multitude
at his will, humbled the pride of kings,
and compelled his very judges to trem
ble. It did not give David a poet's
fire and a poet's lyre; but it strung
his harp with chords from heaven and
tuned all its strings to the service of
religion and the high praises of God.
So grace ever works ; it assimilates a
man to the character of God. It does
not change the metal, but stamps it
with the Divine image, and so assim
ilates all who have received Christ to
the nature of Christ, that unless we
have the same mind more or less de
veloped in us that was in him, the
Bible declares that we are none of his.
Dr. Thomas Guthrie.
the hidden treasure and the
PEARL.
Faith made perfect by love is that
pearl of great price with which we
have everything, and without which,
though we should have all that men
desire the most, we should have noth
ing truly valuable. Massillon.
Parables possess an inward marrow,
different from what their exterior form
would lead us to expect ; and as gold
is sought in the earth, the kernel in
the nut, and the hidden fruit in the
rough coating of the chestnut, so in
parables there is a divine spirit and
meaning which we must explore. S. Jerome.

The parables of the New Testament
excel, many of them, everything of the
kind that ever was written; not in
point of style and diction, but in the
choice of the subjects, in the structure
of the narratives, in the aptness, pro
priety, and force of the circumstances
woven into them ; and in some, as
that of the good Samaritan, the prod
igal son, the Pharisee and the Publi
can, there is an union of pathos and
simplicity which in the best produc
tions of human genius is the fruit
only of a much-exercised and well-
cultivated judgment. Archdeacon Paley.
Although our Lord followed the ex
ample of other Eastern teachers in the
use of parables, he did it with a mod
eration and dignity becoming his char
acter. He never introduces beasts of
the field or trees of tfie forest debat
ing and conversing together with the
reason and faculties of man, nor does
he bring forward emblematical per
sons as influencing the counsels and
actions of men. All is built upon na
ture and life and the reality of things,
and composed of circumstances which
every one perceived might probably
happen. Once only, in the parable
of the rich man and Lazarus, the scene
is laid beyond this visible world.
Dr. Townson.

"Again, the kingdom of heaven is like unto a, merchantman, seeking goodly pearls:
who, when he had found one pearl of great price, went and sold all that he had, and
bought it.
" Again, the kingdom of heaven is like unto a net, that was cast into the sea, and
gathered of every kind : which, when it was full, they drew to shore, and sat down, and
gathered the good. into vessels, but cast the bad away. So shall it be at the end of the
world : the angels shall come forth, and sever the wicked from among the just, and shall
cast them into the furnace of fire : there shall be wailing and gnashing of teeth."
Jesus saith unto them^"Have ye understood all these things ?"
They say unto him, "Yea, Lord."
Then said he unto them, "Therefore every scribe which is instructed unto the kingdom
of heaven is like unto a man that is an householder, which bringeth forth out of his
treasure things new and old." And it came to pass, that when Jesus had finished these
parables, he departed thence.

CHAPTER XIV.

THE VOYAGE TO GADAEA AND THE RETUBN.

THE STILLING OF THE TEMPEST.
Behind the hills of Naphtali
The sun went slowly down,
Leaving on mountain, tower, and tree
A tinge of golden brown.
The cooling breath of evening woke
The waves of Galilee,
Till on the shore the waters broke
In softest melody.
" Now launch the bark," the Saviour cried, —
The chosen twelve stood by, —
"And let us cross to yonder side,
Where the hills are steep and high."
But soon the lowering sky grew dark
O'er Bashan's rocky brow :
The storm rushed down upon the bark,
And waves dashed o'er the prpw.
The pale disciples trembling spake,
While yawned the watery grave :
" We perish, Master ! Master, wake !
Carest thou not to save ? "
Calmly he rose with sovereign will,
And hushed the storm to rest :
"Ye waves," he whispered, "peace! be
still ! "
They calmed like a pardoned breast.
So have I seen a fearful storm
O'er wakened sinner roll,
Till Jesus' voice and Jesus' form
Said, " Peace, thou weary soul ! "
Robert Mubkat McChetnb.
As the kernel of the old humanity,
Noah and his family, was once con
tained in the ark, which was tossed

upon the waves of the deluge ; so the
kernel of the new humanity, of the
new creation, Christ and his Apostles,
in the little ship. Trench.
No men sleep so soundly as they
who lay their heads on Nature's lap.
Jeremy Taylor.
Those churches are in danger of
drowning wherein the Word of God
waketh not ; not for that Christ is in
any slumber, but because his Word is
heavy in us through our heaviness. Hilary.
Our Lord waits for the patient con
tinuance of the good and for the re
pentance of the wicked ; his sleep is
the Divine acquiescence in our tribu
lations, and he is roused from it by
the prayers of the righteous. Origen.
Now, by this you may know you
dwell in Christ, if, when the tempest
come, you are ready to run under his
wing, and think of no house, no shel
ter, no protection, but his. Talk what
we will of faith, if we do not trust and
rely on him, we do not believe in him.
Believe in him and not trust in him !
You might as well say, the Jews did
love him when they nailed him to
the, cross. Farindon.

Now when Jesus saw great multitudes about him, he gave commandment to depart unto
the other side.
And when he was entered into a ship, his disciples followed him, and they launched
forth. And, behold, there arose a great tempest in the sea, insomuch that the ship was
covered with the waves. And he was in the hinder part of the ship, asleep on a pillow :
and they awake him, and say nnto him, "Master, carest thou not that we perish ? "
And he arose, and rebuked the wind, and said unto the sea, " Peace, be still."

144

CHRIST IN LITERATURE.

There was a calm.
Give me a man, that, after many
secret bickerings and hard conflicts in
his heart, upon a serious penitence,
and sense of reconciliation with his
God, hath attained to a quiet heart,
walking conscionably and closely with
that Majesty with which he is atoned ;
I shall bless and emulate him, as a
meet subject of true joy; for spirit
ually there never is a perfect calm, but
after a tempest. The wind, and earth
quake, and fire make way for the soft
voice. Bishop Hall.
When he had rebuked the wind and
the sea, then he rebuked them like
wise. He had another storm of fear
and unbelief to calm in their hearts,
who could not see him in his provi
dence watching over them, when his
body, slept. Bishop Reynolds.
My bark is wafted on the strand
By breath divine,
And on the helm there rests a hand
Other than mine.
One, who has known in storms to sail,
I have on board :
Above the raving of the gale
I have my Lord.
He holds me when the billows smite :
I shall not fall.
If sharp, 'tis short ; if long, 'tis light :
He tempers all.
Safe to the land ! — safe' to the land !
The end is this ;
And then with him go hand in hand
Far into bliss. Dean Alford.
THE DEMONIAC OE GADARA.
Gadara stood on a partially isolated
hill at the northwestern extremity of
the mountains of Gilead, about sixteen

miles from Tiberias, where lie the ex
tensive and remarkable ruins of Um
Reis. It occupies the crest of a ridge
between two wadys, and as this crest
declines in elevation toward the east as
well as the west, the situation is strong
and commanding. Christ came across
the lake from Capernaum, and landed
on the southeastern corner, where
the steep, lofty banks of the eastern
plateau break down into the plain of
Jordan. The demoniac met him a
short distance from the shore : on the
side of the adjoining declivity , the
"great herd of swine" were feeding;
when the demons went among them,
the whole herd rushed down that
" steep place " into the lake, and per
ished. The keepers ran up to the
city and told the news, and the ex
cited population came down in haste,
and "besought Jesus that he would
depart out of their coasts." Another
thing is worthy of notice. The most
interesting remains of Gadara are its
tombs, which dot the cliffs for a con
siderable distance round the city. They
are excavated in the limestone rock,
and consist of chambers of various
dimensions, some more than twenty
feet square, with recesses in the sides
for bodies. The present inhabitants
of Um Beis are all troglodytes, " dwell
ing in tombs," like the demoniacs of
old ; and occasionally they are almost as
dangerous to the unprotected traveller.
Smith's New Testament History.
No man could bind him.
Beligion can win its way to hearts
barred against every other influence ;
it can soften and conquer dispositions
which would else remain intractable

And the wind ceased, and there was a great calm.
And he said unto them, "Why are ye so fearful ? how is it that ye have no faith ? "
And they feared exceedingly, and said one to another, "What manner of man is this,
that even the wind and the sea obey him 1 "
And they came over unto the other side of the sea, into the country of the Gadarenes,
which is over against Galilee. And when he was come out of the ship, immediately there
met him out of the tombs a man, which had devils long time, and ware no clothes, who
had his dwelling among the tombs ; and no man could bind him, no, not with chains :
because that he had been often bound with fetters and chains, and the chains had been

THE VOYAGE TO GADARA AND* THE RETURN. 145

and savage ; and thereby, in addition
to all its other and higher merits, it
establishes a title to be considered the
great Humanizer of mankind.
A. W. Hare.
Cutting himself.
There is no enemy can hurt us, but
by our own hands. Satan could not
hurt us, if our own corruption betrayed
us not : afflictions cannot hurt us,
without our own impatience ; tempta
tions cannot hurt us, without our own
yieldance : death could not hurt us,
without the sting of our own sins : sin
could not hurt us, without our own
impenitence. How might I defy all
things, if I could obtain not to be my
own enemy ! I love myself too much;
and yet, not enough. 0 God, teach
me to wish myself but so well as
Thou wishest me ; and I am safe.
Bishop Hall.
After all, nothing can work me
mischief, except myself. The harm
that I sustain, I carry about with me
and never am a real sufferer, but by
my own fault. Bernard.
He suffered them.
The devil is not able with all his
might and malice, no, though he raise
his whole forces, and muster all the
powers of darkness and hell into one
band, to do us any harm in our souls,
in our bodies, in our children, in our

friends, in our goods, no, nor so much
as in our very pigs, or any small thing
that we have, without special leave
and sufferance of our God.
Bishop Sanderson.
We may consider those miracles of
our Blessed Lord, the destruction of
the herd of swine and the cursing of
the barren fig-tree, as acts of plenary
power, exercised absolutely but not
wantonly, by One who felt all nature
to be at His command, and who knew
what diversities of proof man needed
to his full conviction, for his greatness
and eternal good.
John Miller (of Oxford).
In his right mind.
John Chrysostom ingeniously re
marks that the' animals, which went
out of Noah's ark, went out the same
as they came in. The crow went out
a crow; the wolf, a wolf; the fox, a
fox ; the porcupine, all armed with its
living arrows, was a porcupine still.
Just as the ark received the animals,
so it retained them. " But," the holy
man proceeds to observe, " the Church
transforms the animals she receives
into her bosom ; not by any change in
their substance, but by the extirpation
of their sin." Segneri.
The devil would seem to enter into
the hearts of the Gadarenes, as well as

plucked asunder by him, and the fetters broken in pieces : neither could any man tame
him. And always, night and day, he was in the mountains, and in the tombs, crying,
and cutting himself with stones. But when he saw Jesus afar off, he ran and worshipped
hinij and cried with a loud voice, and said, "What have I to do with thee, Jesus, thou
Son of the most high God ? I adjure thee by God, that thou torment me not." For he
said unto him, " Come out of the man, thou unclean spirit."
And he asked him, "What is thy name ? "
And he answered, saying, "My name is Legion: for we are many." And he besought
him much that he would not send them away out of the country, into the deep.
Now there was there nigh unto the mountains a great herd of swine feeding. And all
the devils besought him, saying, "Send us into the swine, that we may enter into them."
And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into
the swine : and the herd ran violently down a, steep place into the sea, (they were about
two thousand ;) and were choked in the sea. And they that fed the swine fled, and told
it in the city, and in the country. And they went out to see what it was that was done ;
and came to Jesus, and found the man out of whom the devils were departed, sitting at the
feet of Jesus, clothed, and in his right mind : and they were afraid. And they that saw it
10

146

CHRIST IN LITERATURE.

into the bodies of the swine. (St. John
viii. 27.) The Gadarenes, moreover,
now take the place of the demoniac,
only with this wretched aggravation of
their misery ; that whereas he avoided
the company of man, they shun and
deprecate the presence of the Lord.
Oh, the accursed power of covetous
ness in making men mad so that even
Divine love itself cannot tame them,
nor can Divine strength break their
1 1 James Ford.

The Greek writers here adduce a
good remark. " Where men live a
swinish life, there Christ abideth not,
but devils only." Camerarius.
Go home.
Do you ever find, among all the per
sons whom he miraculously cured, a
single one whom he retained to be
afterwards near him as his disciple, his
attendant, his votary] .... Where
now is your worldly friend who will
behave himself towards you in this
fashion? So far from it, no sooner
has he done you any service, however
trifling, than he immediately lays a
claim upon you for your daily attend
ance upon him. He requires you to
be henceforth always at his elbow, and
to be giving him continually every
possible proof of your gratitude, of
your devoted and even slavish attach
ment to his person. Segneri.
Tell them how great things the Lord hath
done for thee.
The fiist act God requires of a con
vert is, " Be fruitful." The good man's
goodness lies not hidden in himself
alone ; he is still strengthening his
weaker brother. How soon would the
world and Christianity fail, if there
were not propagation both of it and
man ! Good works and good instruc

tions are the generative acts of the
soul, out of which spring new prosper
ity to the Church and gospel.
Owen Feltham. -j
Observe, there cannot be a secret
Christian. Grace is like ointment hid
in the hand; it bewrayeth itself. A
lively Christian cannot keep silence.
If you truly feel the sweetness of the
Cross of Christ, you will be constrained
to confess Christ before men. " It is
like the best wine, that goeth down
sweetly, causing lips to speak." McCheyne.
The uncertainty of the result is one
reason that holds men back. They do
not wish to be premature. They do not
wish to bring disgrace upon the cause of
Christ by not continuing. They ex
press themselves in this delicate way.
It is as if I should rescue a man from
drowning, and he should • say to me
quietly and secretly, "I thank you
now ; but I do not wish to commit
myself openly to give^you credit, lest
I should not hold out in this grateful
strain of my life. You have been my
benefactor, and have saved me ; but I
want to see if the impression lasts
with me before I confess it publicly."
What will make the impression last
but being true to it ] A man says,
" I believe that I have entered upon a
Christian life. If I understand my
thoughts, if I know my own settled
purpose, it is that hereafter I will
accept the law and the example of
the Lord Jesus Christ as the rule
of my life. I am determined to ac
knowledge my allegiance to him, and
hold myself responsible for living in
accordance with his will. But let me
see how I succeed for a time, before I

told them how it befell to him that was possessed with the devil, and also concerning the
swine. Then the whole multitude of the country of the Gadarenes round about besought
him to depart from them ; for they were taken with great fear : and he went up into the
ship, and returned back again. Now the man out of whom the devils were departed
besought him that he might be with him. Howbeit Jesus suffered him not, but saith unto
him, " Go home to thy friends, and tell them how great things the Lord hath done for
thee, and hath had compassion on thee. "

THE VOYAGE TO GADARA AND THE RETURN. 147

let it be known." Ah ! look well to
your heart. It is true that you may
be actuated by a worthy motive, though
it be a mistaken one, for making this
excuse, but it is more likely than not
that you will find a sinister motive
coiled up in it as well. While you
talk of fear of bringing disgrace upon
the cause of Christ, is there not under
neath that the fear of bringing disgrace
on yourself, by falling away from an
open confession ? While you speak of
not wishing to wound Christ in the
house of his friends, may it not be that

you are afraid of wounding yourself
in the house of your companions or
friends 1 While you seek to be rooted
and grounded in the faith before you
openly profess it, may it not be after
all that you are leaving the root in
dry ground, without water or nourish
ment, and that for lack of that com
mitment which you now need more
than at any other time, — for lack of
firmness, and openness, and manliness,
— you may go back upon your steps ?
Henry Ward Beecher.

And he departed, and began to publish in Decapolis how great things Jesus had done
for him : and all men did marvel.
And he entered into a ship, and passed over, and came into his own city. And much
people gathered unto him, for they were all waiting for him.

CHAPTER XV.

FROM THE EAISING OF JAIRUS' DAUGHTER TO THE MISSION OF
THE TWELVE.

A WOMAN TOUCHES THE HEM OP
CHRIST'S GARMENT.
My little daughter lieth at the point of
death. In the lovely character of the blessed
Jesus there was not a more striking
feature than a certain sentimental ten
derness, which disposed him to take a
part in every one's affliction to wfiich
he chanced to be a witness, and to be
ready to afford it a miraculous relief.
He was apt to be particularly touched
by instances of domestic distress.
Bishop Horsley.
To a father who loses his children,
i victory has no charms. When the
heart speaks', glory itself is an illusion.
Napoleon.
While he was thus discoursing with
them, there came to him a ruler, a man
of eminence, saying, " My little daugh
ter lieth at the point of death, " and
beseeching him to go and heal her.
Jesus arose and followed him, but the
crowd would not be dismissed. They
were fascinated with his discourse, and
they thronged his way. And what a
crowd it was ! A rabble gathered out
of our streets, composed of all sorts
and kinds of people, would seem de
cent compared with a crowd in an
Oriental country, where there was so
much poverty, where poverty was so
squalid, and where ill fare and bad

housing led to so many diseases, —
especially where affections of tfie eye
were almost universal, and wfiere men
broke out with all manner of skin dis
eases, clear down to leprosy itself.
Along the highway were human beings
of every description : the rich and the
poor, the Pharisees and the Sadducees,
the rulers and the ruled, young men
and maidens, old men and children,—
mixed, doubtless, with some foreigners,
for Galilee was full of the detritus of
almost all nations. H. W. Beecher.
She had gone to her own physician,
and he could do nothing for her.
Honest, faithful, and skilled, doubtless,
according to the measure of those
times, her case defied his ability. She
heard of another physician of eminence,
and went to him ; but all he could do
availed nothing. Little by little her
substance melted away. Twelve years
of doctoring ! one must be well off to
go through that. Her little patrimony,
whatever it was ; all her earnings,
whatever they were, had been laudably
consecrated to an end which was natural
and right. But supposing her to have
been surrounded by honest, faithful,
and skillful physicians, there is many
and many a disease that the best physi
cian cannot heal ; and those to whom
she had applied could not cure her.

And behold, there cometh one of the rulers of the synagogue, Jairus by name ; and when
he saw him, he fell at his feet, and besought him greatly, saying, " My little daughter
lieth at the point of death," (for he had one only daughter :) "I pray thee, come and lay
thy hands on her, that she may be healed ; and she shall live."

RAISING OF JAIRUS' DAUGHTER.

149

So it is said, in very simple and affect
ing language, " She was nothing bet
tered, but rather grew worse." After
taking nauseous drug after nauseous
drug, she was worse instead of better.
Beecher.
Beal sorrow is almost as difficult to
discover as real poverty. An in
stinctive delicacy hides the rags of the
one and the wounds of the other.
Madame Swetchine.
Let us continue the history of this
woman. What to her was all that
crowd? She carried in herself that
wliich occupied all her thought, and
she said within herself, "Who am I that
I should speak with him ? How could
I bear his look 1 " There was something
in the port and in the look of Christ,
at times, wliich no man could bear.
Evidently there was in his manner, at
times, an overwhelming majesty. Per
haps she had seen him at some of these
times, and did not dare to go before
his face. She said in herself, perhaps,
" If I steal up to him, so gracious is
he, so wonderful is his power, and such
miracles has he performed, that it may
be that a very touch of his garment
would heal me."
Ah ! it is a good thing for men to be
filled with grace to such a degree as
that their unconscious moods and un
purposed influence shall be healing, as
well as the things which they intend.
So it was with our Master. Purposely
he cast out demons. He set persons
free from insanities. He quenched the
fire of fevers. Dropsies were dried up
by him. Men were brought to health

on every side through his instrumental
ity. With a word, with a gesture,
with a look, with a touch, he did
great works of beneficence. But so
full was he of divine savor, of spiritual
power, that his very garments, as it
were, were imbued with it ; and when
the woman stole up and touched the
hem of his garment, straightway she
experienced a joyful release. Oh,
soul-filling surprise ! She that for
twelve years had not known one hour's
exemption from disease, felt the sove
reign balm of perfect health flow
through her veins, and she stood re
stored ! She was well ! Beecher.
As if any should bring his eyes to a
shining light, or should put stubble to
the fire, the effect would immediately
take place ; the eye would see, the
stubble would burn ; so she, bringing
faith to him that was able to heal,
immediately obtained the health and
blessing desired. She touched Christ
first in mind, afterwards in body.
Theophylact.
In proportion to the size of the
vessel of faith, brought by us to the
Lord, is the measure we draw out of
his overflowing grace. Cyprian.
Multitudes of Christians as it were
press upon Jesus Christ on nearing his
word, receiving his sacraments, and
performing the outward parts of re
ligion ; but few touch him by a lively
faith, by a true Christian life, by the
prayer of charity, and by the medita
tion, love, and imitation of his mys
teries. QUESNEL.

And Jesus arose, and followed him, and so did his disciples, and much people followed
him, and thronged him. And a certain woman, which had an issue of blood twelve years,
and had suffered many things of many physicians, and had spent all that she had, and was
nothing bettered, but rather grew worse, when she had heard of Jesus, came in the press
behind, and touched his garment. For she said, " If I may touch but his clothes, I shall
be whole." And straightway the fountain of her blood was dried up : and she felt in her
body that she was healed of that plague.
And Jesus said, " Who touched me?"
When all denied, Peter and they that were with him said, " Master, the multitude
throng thee and press thee, and sayest thou, ' Who touched me!"1

150

CHRIST IN LITERATURE.

Few are they who by faith touch
him ; multitudes are they who throng
about him. Augustine.
Trembling. As if she had stolen her recovery.
Isidore Clarius.
She declared nnto him.
It was a sweet confession ; but it
was not half so sweet as the benignity
and the paternal benediction which
fell from the lips of the Saviour, —
" Daughter, thy faith hath made thee
whole ; go in peace, and be whole of
thy plague." This is the very majesty
of tenderness and gentleness. Beecher.
The child is dead.
"THE ALPINE SHEEP."
After our child's untroubled breath
Up to the Father took its way,
And on our home the shade of death,
Like a long, misty twilight, lay,
And friends came round with us to weep
Her little spirit's swift remove,
This story of the Alpine sheep
Was told to us by one we love :
" They, in the valley's sheltering care,
Soon crop the meadow's tender prime,
And, when the sod grows brown and bare,
The shepherd strives to make them climb
" To airy shelves of pastures green
That hang along the mountain's side,
Where grass and flowers together lean,
And down through mist the sunbeams slide.
"But naught can tempt the timid things
That steep and rugged path to try,
Though sweet the shepherd calls and sings,
And seared below the pastures lie,
" Till in his arms their lambs he takes,
Along the dizzy verge to go ;
Then, heedless of the rifts and breaks,
They follow on o'er rocks and snow ;

" And in those pastures lifted fair,
More dewy soft than lowland mead,
The shepherd drops his tender care,
And sheep and lambs together feed."
This parable, by Nature breathed,
Blew on me as the south-wind free
O'er frozen brooks that float unsheathed
From icy thraldom to the sea.
A blissful vision through the night
Would all my happy senses sway, —
Of the Good Shepherd on the height,
Or climbing up the stony way,
Holding our little lamb asleep ;
And like the burden of thexsea
Sounded that voice along the deep,
Saying, "Arise, and follow me."
Maria Lowell.
Only heUeve.
Any faith in him, however small, is
better than any belief about him, how
ever great. George Macdonald.
Our Lord, in this miracle, did his
utmost to lower in the minds of the
parents any sense of their obligation to
fiim for the kindness he designed to
show them. He prepared it by a kind
divine equivoque, The maid is not dead,
but sleepeth ! What ? sleepeth ! Would
not any man, possessing the power that
Christ had, have done just the con
trary? It is pretty evident that any
other person would first place beyond
all doubt the fact of her being dead.
He would have addressed the by
standers to this effect : " Draw near ;
pay attention : mark well, if she re
tains in her any symptoms of life.
Feel her pulse, if it beats; feel her
heart, if it moves ; observe her eyes,
if they have any animation ; take no
tice, if you can observe the least breath
playing on her lips. Make yourselves

And Jesus said, "Somebody hath touched me : for I perceive that virtue is gone out
of me.''
And when the woman saw that she was not hid, she came trembling, and falling down
before him, she declared unto him before all the people for what cause she had touched
him, and how she was healed immediately.
And he said unto her, " Daughter, be of good comfort : thy faith hath made thee whole ;
go in peace, and be whole of thy plague."
While he yet spake, there came from the ruler of the synagogue's house certain which
said, " Thy daughter is dead : why troublest thou the Master any further ? "
As soon as Jesus heard the word that was spoken, he saith unto the ruler of the syna
gogue, "Be not afraid, only believe, and she shall be made whole."

RAISING OF JAIRUS' DAUGHTER.

151

quite sure that she is really cold,
stiffened, discolored, and all over of a
deadly pale." Thus, in order to blazon
forth to the utmost his intended act
of kindness, he would, it seems, have
been at the greatest pains to make
them feel their absolute need of his
help. But Christ did no such thing.
He would have it appear that he was
doing nothing more than banishing
sleep from the eyes of the slumbering
damsel ; that by this means he might,
I think, put to shame those persons,
who arrogate to themselves so much
praise for their insignificant services ;
whereas he lessened the immensity of
his benefits by his modest way of con
ferring them.
Sleep is death's younger brother, and
so like him that I never dare trust him
without my prayers. Sir Thomas Browne.
As we have but imperfect notions of
the relations and differences between
life and death, our Saviour, when he
was about to raise a maid to life, said
to those who were present, The damsel

is not dead, but sleepeth. He did not
say, " She is dead, and I will raise her
to life " ; but, " She is asleep " : whence
it was to be inferred that she would
awake. They who were not skilled in
the Divine language of signs and fig
ures laughed him to scorn, as if he
had spoken in ignorance what was
expressed with consummate truth and
wisdom : for the substitution of sleep
for death, when we have it upon such
great authority, has the force of a
whole sermon in a single word, and
is a seed from whence a tree of life
may be unfolded. Jones oe Nayland.
Dr. Lightfoot tells us, that it was
customary with the Jews, when they
gave physic to one that was sick, to
say, " Arise from thy disease " ; mean
ing, " We wish that thou mayest arise."
In adopting this common form of
speech, our Lord shows his humility
and condescension — how far he was
from all ostentatious display, even in his
miracles ; how little he courted admi
ration by any needless singularities. Ford.

And he suffered no man to follow him, save Peter, and James, and John the brother of
James. And he cometh to the house of the ruler of the synagogue, and seeth the tumult,
and them that wept and wailed greatly. And when he was come in, he saith unto them,
" Why make ye this ado, and weep ? the damsel is not dead, but sleepeth."
And they laughed him to scorn, knowing that she was dead. But when he had put
them all out, he taketh the father and the mother of the damsel, and them that were with
him, and entereth in where the damsel was lying. And he took the damsel by the hand,
and said unto her, "Talitha cumi;" (which is, being .interpreted, "Damsel, I say unto
thee, arise.")
And straightway the damsel arose, and walked ; for she was of the age of twelve years.
And they were astonished with a great astonishment. And he charged them straitly that
no man should know it ; and commanded that something should be given her to eat. And
the fame hereof went abroad into all that land.
And when Jesus departed thence, two blind men followed him, crying and saying,
" Thou son of David, have mercy on us."
And when he was come into the house, the blind men came to him : and Jesus saith
unto them, " Believe ye that I am able to do this ? "
They said unto him, "Yea, Lord." Then touched he their eyes, saying, "According to
your faith be it unto you.''
And their eyes were opened ; and Jesus straitly charged them, saying, " See that no man
know it."
But they, when they were departed, spread abroad his fame in all that country.
As they went out, behold, they brought to him a dumb man possessed with a devil.

152

CHRIST IN LITERATURE.

A DUMB DEMONIAC HEALED.
The Pharisees said : " He casteth out ....
through the prince of devUs."
There is no readier way for a man to
bring his own worth into question, than
by endeavoring to detract from the
worth of other men. Bishop Hall.
Do by thy slander as Hezekiah did
by the railing lines of Babshakeh.
Spread them before the Lord, and
leave thy quarrel in the just hands
of that great Arbiter of heaven and
earth, who will be sure in his good
time to revenge thy wrong and to
clear thine innocence, and will requite
thee good for their causeless curses.
• Archbishop Tillotson.
the sending out of the twelve.
Mark, I pray thee, how well-timed
was the mission. For not at the be
ginning did he send them ; but, when
they had enjoyed sufficiently the ad
vantage of following him, and had
seen a dead person raised, and the sea

rebuked, and devils expelled, and a
paralytic new-strung, and sins remitted,
and a leper cleansed, and had received
a sufficient proof of his power, both by
deeds and words, then he sends them
forth ; and not to dangerous acts, for,
as yet, there was no danger in Pales
tine, but they had only to stand against'
evil speakings. However, even of this
he forewarns them ; I mean, of their
perils ; preparing them even before the
time, and making them feel as in con
flict, by his continual predictions of
that sort. Chrysostom.
Heal the sick.
Men will never believe that we
really intend the good of their souls,
if they do not find that we endeavor
to do them good, disinterestedly, in
temporal things. Thomas Scott.
Neither sold nor sUver.
A covetous courtier complained to
King Edward the Sixth, of Christ's
College in Cambridge, that it was a

And when the devil was cast out the dumb spake : and the multitudes marvelled, saying,
" It was never so seen in Israel."
But the Pharisees said, " He casteth out devils through the prince of the devils."
And he went out from thence, and came into his own country ; and his disciples follow
him. And when the Sabbath day was come, he began to teach in the synagogue : and
many hearing him were astonished, saying, "Whence hath this man this wisdom, and
these mighty works ? Is not this the carpenter's son : is not his mother called Mary ? and
his brethren, James, and Joses, and Simon, and Judas ? and his sisters, are they not all
with us ? Whence then hath this man all these things ? " And they were offended in
him. " But Jesus said unto them, " A prophet is not without honor but in his own country,
and among his own kin, and in his own house.'-
And he could there do no mighty work, save that he laid his hands upon a few sick folk,
and healed them. And he marveled because of their uubelief.
But when he saw the multitudes, he was moved with compassion on them, because they
fainted, and were scattered abroad, as sheep having no shepherd. Then saith he unto
his disciples, " The harvest truly is plenteous, but the laborers are few ; pray ye there
fore the Lord of the harvest, that he will send forth laborers into his harvest."
And when he had called unto him his twelve disciples, he gave them power against
unclean spirits, to cast them out, and to heal all manner of sickness and all manner of
disease. And he began to send them forth by two and two ; and commanded them,
saying, " Go not into the way of the Gentiles, and into any city of the Samaritans enter ye
not : but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying,
"The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast
out devils : freely ye have received, freely give. Provide neither gold, nor silver, nor
brass in your purses, nor scrip for your journey, neither two coats, neither shoes,

\ \

MISSION OF THE TWELVE.

153

'superstitious foundation, consisting of
a master and twelve fellows, in imita
tion of Christ and his twelve Apostles.
He advised the king, also, to take
away one or two fellowships, so to
discompose that superstitious number.
" 0 no," said the king, " I have a bet
ter way than that to mar their conceit ;
I will add a thirteenth fellowship unto
them ; which he did accordingly, and
so it remaiheth to this day. Well fare
their hearts who will not only wear
out their shoes, but also their feet, in
God's service, and yet gain not a shoe-
latchet thereby. When our Saviour
drove the sheep and oxen out of the
temple, he did not drive them into his
own pasture, nor swept the coin into
his own pockets when he overturned
the tables of the money-changers. But
we have in our days many who are
forward to offer to God sucfi zeal wliich
not only costs them nothing, but where
with they have gained great estates. Fuller.
They wiU deliver yon np.
Had you heard our Saviour speak
after this manner, when as yet his dis
ciples were under no such trials, yon

would certainly have said within your
self : If these speeches of Jesus are
true, and if, according to his prediction,
governors and kings (verse 18) under
take to ruin and destroy those who'
shall profess themselves his disciples,
we will believe, not only that he is a
prophet, but that he has received
power from God sufficient to preserve
and propagate his religion ; and that
he would never talk in such a peremp
tory and discouraging manner, were
he not assured that he was able to
subdue the most powerful opposition
that could be made against the faith
and doctrine which he taught.
Joseph Addison.
Fear not.
He should always try in the work
of the Church to keep honesty, reality,
and sincerity on their side, and reso
lutely oppose all shams. We cannot
talk to men about God and immortality
unless there be in every utterance the
ring of truth. We must not only tell
the truth, but tell it truthfully. We
must be out and out, real and frank.
Dr. Duryea.

nor yet staves : for the workman is worthy of his meat. And into whatsoever city or town
ye shall enter, inquire who in it is worthy ; and there abide till ye go thence. And when
ye come into an house, salute it. And if the house be worthy, let your peace come upon it :
but if it be not worthy, let your peace return to you. And whosoever shall not receive you,
nor hear your words, when ye depart out of that house or city, shake off the dust of your
feet, for a testimony against them. Verily I say unto you, It shall be more tolerable for
the land of Sodom and Gomorrah in the day of judgment, than for that city.
" Behold, I send you forth as sheep in the midst of wolves : be ye therefore wise as ser
pents, and harmless as doves. But beware of men : for they will deliver you up to the
councils, and they will scourge you in their synagogues ; and ye shall be brought before
governors and kings for my sake, for a testimony against them and the Gentiles. But
when they deliver you up, take no thought how or what ye shall speak : for it shall be
given you in that same hour what ye shall speak. For it is not ye that speak, but the
Spirit of your Father which speaketh in you. And the brother shall deliver up the brother
to death, and the father the child : and the children shall rise up against their parents,
and cause them to be put to death. And ye shall be hated of all men for my name's sake :
but he that endureth to the end shall be saved. But when they persecute you in this city,
flee ye into another : for verily I say unto you, Ye shall not have gone over the cities of
Israel, till the Son of man be come. The disciple is not above his master, nor the servant
above his lord. It is enough for the djsciple that he be as his master, and the servant as
his lord. If they have called the master of the house Beelzebub, how much more shall
they call them of his household ?

154

CHRIST IN LITERATURE.

I feel more and more as to the joys
of conscience. I believe them to be at
once the deepest and most real. There
is only one great object in this world
that deserves our efforts ; that is the
good of humanity. As I advance in
life I see it more' and more from that
point of view which I used to fancy
belonged to early youth, namely, as a
thing of very mediocre worth, valuable
only as far as one can employ it in
doing one's duty, in serving men and
in taking one's fit place among them.
How cold, small, and sad life would
become, if, by the side of this every
day world, so full of cowardice and
selfishness, the human side could not
build for itself another, in which gen
erosity, courage, virtue, in a word, may
breathe at ease ! De Tocqueville.
Honest and courageous people have
very/ little to say about either their
courage or their honesty^ The sun
has no need to boast of his brightness,
nor the moon of her effulgence^ Hosea Ballou.
Fear not them which kill the body.
Though death and the grave still lie
at the gate of immortality, as if to
prevent entrance, the weary pilgrim of
the cross, when the shades and dews of
the nightfall come on, bears his burden
into the very presence of the monsters ;
lays it on the ground between them,
stretches himself on it as on a pallet
and pillow of down, rests his left hand
on the serpent's head, twists the fingers

of his right hand in the lion's beard ;
and sings, ere his eyelids close in sleep,
" 0 death ! where is thy sting ] 0
grave ! where is thy victory ? Thanks
be unto God, which giveth" us "the
victory through our Lord Jesus Christ " ;
and then he dreams of heaven, until
the morning dawns, and the gate opens,
and he awakes in the likeness of God,
and is satisfied. Thomas H. Stockton.
When I think of death as a thing
worth thinking of, it is in the hope of
pressing, one day, some hard-fought
and well -won field of battle, and
dying with the shout of victory in my
ear. That would be worth dying for,
and more, it would be worth having
lived for. Sir Walter Scott.
Two sparrows.
A fly, because it has life, excels the
sun. Augustine.
Beloved, opposition and war are not
the right fruits of the gospel, any more
than ivy is the fruit of the oak-tree,
though it creep upon it. But, presup
posing the malice and corruption of
men, the tidings of salvation, though
they exhort unto peace, yet they will
beget division : for Satan reigns in the
wicked, and it makes him rage to hear
celestial doctrine preached ; and that
impiety, which was asleep before, is
roused with the noise of the gospel and
grows tumultuous : this is an accidental
misfortune, not a proper effect.
Bishop Hacket.

" Fear them not, therefore : for there is nothing covered that shall not be revealed ; and
hid, that shall not be .known. What I tell you in darkness, that speak ye in light : and
what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill
the body, but are not able to kill the soul : but rather fear him which is able to destroy
both soul and body in hell. Are not two sparrows sold for a farthing ? and one of them
shall not fall on the ground without your Father. But the very hairs of your head are all
numbered. Fear ye not therefore, ye are of more value than many sparrows. Whosoever
therefore shall confess me before men, him will I confess also before my Father which is in
heaven. But whosoever shall deny me before men, him will I also deny before my Father
which is in heaven.
" Think not that I am come to send peace on earth : I came not to send peace, but a
sword. For I am come to set a man at variance against his father, and the daughter
against her mother, and the daughter-in-law against her mother-in-law. And a man's foes

MISSION OF THE TWELVE.

155

Christianity, as a powerful stimulus
applied to the human mind, first de
velops all the tendencies of the soul ;
and afterward, by its atoning influence
on the heart, reconciles them. Christ
is the Prince of Peace. He came to
make peace between man and God,
between man and man, between law
and love, reason and faith, freedom
and order, progress and conservatism.
But he first sends the sword, afterward
the olive-branch. Nevertheless, uni
versal unity is the object and end of
Christianity. James Freeman Clarke.
He that taketh not his cross.
We are bid to take, not to make our
cross. God, in his providence, will
provide one for us. And we are bid
to take it up; we hear nothing of
laying it down. Our troubles and our
lives are coetaneous, live and die to
gether. Here, when joy comes, sor
row is at its heeL " Staff and rod "
go together. Gurnall.
A cup of cold water.
I remember once riding from Frank
lin, in Indiana, on a cold night. I
was chilled. I was so cold that I
almost feared that I should freeze.
After a while I came across a black
smith's shop. I saw a bright, shining
light on the forge. Logs were burn
ing and smouldering there, and send
ing up their red flame. I was so cold
that, to tell you the truth, I cried. I
wanted to get off and warm myself,

but I was afraid that I should be so
numb that I could not get on again.
So I sat and looked at the fire a mo
ment ; and I then said : " Well, I feel
better just for looking at you," and
rode on. I did not freeze to death, —
you may be interested to know. I
have seen persons whose very presence,"
when the night was dark, and the
way was difficult and all things were
freezing cold, filled you with comfort
and hope. There are thousands and
thousands of times when men want to
be thawed out. Men have power
enough, but it is frozen. Men have
energy enough, but they need sym
pathy. Men have good stuff in them,
but they want something to in
spire them. Men need that which
shall be to them what a hone is to a
knife. And there are men who are
.supplying this element to those who
lack it, without knowing what they
are doing. Many men are, I suppose,
redeemed from death by a word.
Many men are shot along the way of
encouragement, and made to triumph,
by some man who never dreams that
he is doing anything for them.
H. W. Beecher.
The success we were not counting
on, the blessing we were not trying
after, the strain of music in the midst
of drudgery, the beautiful morning
picture or sunset glory thrown in as
we pass to or from our daily business,

shall be they of his own household. He that loveth father or mother more than me is not
worthy of me : and he that loveth son or daughter more than me is not worthy of me.
And he that taketh not his cross, and followeth after me, is not worthy of me. He that
findeth his life shall lose it : and he that loseth his life for my sake shall find it.
"He that receiveth you receiveth me, and he that receiveth me receiveth him that sent
me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward ;
and he that receiveth a righteous man in the name of » righteous man shall receive a
righteous man's reward. And whosoever shall give to drink unto one of these little ones
a cup of cold water only in the name of a disciple, verily I say unto you, he shall in
no wise lose his reward."
And they went out, and preached that men should repent. And they cast out many
devils, *and anointed with oil many that were sick, and healed them everywhere.
And it came to pass, when Jesus had made an end of commanding his twelve disciples,
he departed thence to teach and to preach in their cities.

156

CHRIST IN LITERATURE.

the unsought word of encouragement
or expression of sympathy, the sen
tence that meant for us more than the
writer or speaker thought, — these and
hundred others that every one's ex
perience can supply are instances of
what I mean. You may call it acci
dent or chance, • — it often is ; you may
call it human goodness, — it often is ;
but always, always call it God's love,
for that is always in it. These are
the overflowing riches of his grace,
these are his free gifts.
Samuel Longfellow.
HEROD HEARS OF CHRIST.
It is John.
Such is the way with sinners.
Everything excites their suspicion;
they quake at every shadow ; they
start at every noise ; they look upon
every man as an enemy. Chrysostom.
Believe it, the tales of ghosts and
specters were not (as is commonly said)
the mere inventions of designing men
to keep weak minds in awe ; nor the
products only of a religious fear, de
generated into melancholy and super
stition : but wicked men, haunted
with a sense of their own guilt, were
used to affright themselves with such
phantoms as these, and often mistook
strong and terrible imaginations for
real apparitions. Bishop Atterbury.
John was a voice, crying. You can
not kill a voice, but, like that of Abel,
it cries the louder, being freed from
the body.

THE DEATH OF JOHN THE BAPTIST.
It is difficult to rebuke well ; that
is, at a right time, in a. right spirit,
and in a right manner. The holy
Baptist rebuked Herod without mak
ing him angry; therefore he must
have rebuked him with gravity, tem
per, sincerity, and an evident good
will towards him. On the other hand,
he spoke so firmly, sharply, and faith
fully, that his rebuke cost him his
life  He reproved him, under
the prospect of suffering for his faith
fulness; and we should never use a
strong word, however true it be, with
out being willing to acquiesce in some
penalty, or other, should it so happen,
as the seal of our earnestness.
J. H. Newman.
Did many (not all) things.
The chains of love are stronger than
the chains of fear. Herod's love of
Herodias was too hard for his fear of
John  The heart can unbind
the hands  He that is only
prisoner to the command, and bound
to his good behavior by the chains of
terror, which the threatening claps
upon his conscience, may have these
knocked off ; and then he will shake
off his obedience also : but he that
loves the Word and the purity of its
precepts cannot turn traitor. Gurnall.
He that is studious of truth, he
that is not willing to deceive himself,
let him cast away those noxious and
unfriendly pleasures which chain down
the soul as luxurious food subjugates
the body. Let things true be pre-

And King Herod heard of him (for his name was spread abroad) ; and he said, "That
John the Baptist was risen from the dead, and therefore mighty works do show forth them
selves in him." Others said, "That it is Elias." And others said, "That it is a prophet,
or as one of the prophets." But when Herod heard thereof, he said, " It is John, whom I
beheaded : he is risen from the dead. "
For Herod himself had sent forth and laid hold upon John, and bound him in prison for
Herodias' sake, his brother Philip's wife ; for he had married her. For John had said
unto Herod, " It is not lawful for thee to have thy brother's wife." Therefore Herodias
had a quarrel against him, and would have killed him ; but she could not : for Herod
feared John, knowing that he was a just man and a holy, and observed him ; and when he
heard him, he did many things, and heard him gladly.

JOHN THE BAPTIST.

157

ferred to things false, things eternal
to things momentary, things useful to
things agreeable.' Let nothing be
grateful to thy sight which thou mayest
not justly and piously behold, nothing
pleasant to thine ear which doth not
nourish thy soul and render thee a
better man. True pleasure is the com
panion and associate of virtue. This
is a pleasure, not frail and fleeting,
like the base pursuits of men imbruted
and enslaved to the body; but solid
and perpetual, and delighting without
pause or intermission. Lactantius.
The pleasures which chiefly affect
or rather bewitch the body, and by so
doing become the pest and poison of
the nobler and intellectual part of man
are those false and fallacious pleasures
of lust and intemperance  Noth
ing does or can darken the mind or
conscience of man more  Could
Herod have ever thought himself
obliged by the religion of an oath to
murder the Baptist, had not his lust
and his Herodias imprisoned and mur
dered his conscience first? .... It
seems, his besotted conscience having
broken through the seventh command
ment, the sixth stood too near to it to
be safe long  So that it was his
lust obstinately continued in, which
thus darkened and deluded his con
science; and the same will no doubt
darken, and delude, and in the end

extinguish the conscience of any man
breathing, who shall surrender himself
up to it. Dr. South.
The head of John.
What else would lust ask but the
death of chastity 1 Chrysostom.
For his oath's sake.
If any extraordinary wickedness is
to be transacted, religion must be
made a cover to it; as if wrong be
came right when acted in the name
of God, and it were more acceptable
in his sight to massacre a prophet
than to repent of a rash oath, made
to a foolish girl at a drunken enter
tainment. Bishop Horne.
We aTe not only told by the Master
of the Sentences (T. Aquinas), that
"our later sins do execute judgment
on our former " ; but a great deal bet
ter,' even by Seneca himself: "The
first and greatest punishment of any sin
is the sin itself which is committed."
Insomuch that, although there were
no hell, yet 't were a kind of dam
nation to be a sinner. Dean Pierce.
It is frequent with many, upon
every slight and trivial demand, to
pawn their reputation ; a most incon
siderate thing. For what is so often
lent, and passeth so many hands upon
every occasion, cannot but lose much
of its luster and receive soil. Lord Capel.

And when a convenient day was come, that Herod on his birthday made a supper to his
lords, high captains, and chief estates of Galilee : and when the daughter of the said Hero
dias came in, and danced, and pleased Herod and them that sat with him, the king said
unto the damsel, "Ask of me whatsoever thou wilt, and I will give it thee."
And he sware nnto her, " Whatsoever thou shalt ask of me, I will give it thee, unto the
half of my kingdom. "
And she went forth, and said unto her mother, " What shall I ask ? "
And she said, " The head of John the Baptist."
And she came in straightway with haste unto the king, and asked, saying, " I will that
thou give me by and by in a charger the head of John the Baptist."
And the king was exceeding sorry ; yet for his oath's sake, and for their sakes which
sat with him, he would not reject her. And immediately the king sent an executioner,
and commanded his head to be brought : and he went and beheaded him in the prison,
and brought his head in a charger, and gave it to the damsel ; and the damsel gave it to
her mother.

158

CHRIST IN LITERATURE.

His humility was such that he had
again and again to disavow the char
acter, and decline the honors which
an admiring multitude almost forced
upon him. To their questions, he an
swered plainly he was not the Christ,
nor the Elijah, of whom they were
thinking, nor one of their old prophets.

He was no one, — a voice merely, —
the voice of God calling his people to
repentance, in preparation for the com
ing of him whose shoe-latchet he was
not worthy to unloose. For his bold
ness in speaking the truth, he went a
willing victim to prison and to death.
Smith's Bible Dictionary.

And when his disciples heard of it, they came and took up his corpse, and laid it in a
tomb. And the apostles, when they were returned, gathered themselves together unto Jesus,
and told him all things, both what they had done, and what they had taught. And he
said unto them, " Come ye yourselves apart into a desert place, and rest awhile" ; for
there were many coming and going, and they had no leisure so much as to eat.

CHAPTER XVI.

THE FEEDING OF THE FIVE THOUSAND.

JESUS RETIRES INTO A DESERT
PLACE.
Activity of service is not the only
way in which God is glorified. " They
also serve who only stand and wait."
Active duty is that which man judges
most acceptable; but God shows us
that in bearing and suffering he is
also glorified. Perhaps we were pur
suing a path of our own, and required
to be arrested. Perhaps we were too
much harassed by a bustling world,
and needed retirement, yet could find
no way of obtaining it till God laid
us down, and drew us aside into a
desert place because of the multitude
pressing upon us. Horatio Bonar.
This should be known, that the
Lord had three places of retirement
that we read of, — the ship, the moun
tain, and the desert; to one of these
he was wont to withdraw whenever
he was pressed by the multitude. Bemi.
Again, such as will take rest and
ease after labors must learn of Christ
as well to measure their ease as their
pains. He permitteth his disciples to
take their rest; but he limiteth and

restraineth his permission, saying,
" Best awhile." For by too much
rest men are not made the more fit,
but the less willing, to take pain.
Wherefore, though weariness, though
labor and travail, do cause thee to de
sire necessary rest, yet beware that the
sweetness of rest do not cause thee to
think that labor is unnecessary. Best,
but rest a little. Archbishop Sandys.
0, how few " commune with their
own. heart " ! Men live abroad, and
are indeed strangers at home, — the
great mark of human madness, to de
light in speaking and hearing of what
concerns others, while no individual
will attempt to descend into himself.
Leighton.
O, how salutary it is, how pleasant,
how delightful, to sit alone and in si
lence, to converse with God, and so
to enjoy the only chief good, in whom
all good things are found !
Thomas a Kempis.
Solitude and society are to have
their turns, and to be intermixed. Seneca.

And Jesus went over the sea of Galilee, which is the sea of Tiberias, into a desert place
belonging to the city called Bethsaida. And a great multitude followed him, because they
saw his miracles which he did on them that were diseased. And Jesus went up into a
mountain, and there he sat with his disciples. And the passover, a feast of the Jews, was
nigh. When Jesus then lifted up his eyes, and saw a great company come unto him, he
was moved with compassion toward them, because they were as sheep not having a shep
herd : and he began to teach them many things, and healed them that had need of
healing.

160

CHRIST IN LITERATURE.

FIVE THOUSAND FED.
Followed him.
-Then rouse thee from desponding sleep,
Nor by the wayside lingering weep,
Nor fear to seek him farther in the wild,
Whose love can turn earth's worst and
least
Into a conqueror's royal feast ;
Thou wilt not be untrue, thou shalt not be
beguiled. Keble.
It was not bread which he sought
from Philip, but faith. Augustine.
When our Saviour bade his disciples
give up to the hunger of the multitude
their own scanty stock of provisions, a
stock so scanty that the wildest dream
of an enthusiast could never fancy such
a supply equal to the wants of so many,
do we find them hesitating, or refusing
to contribute the little in their power,
because they could do no more ? No.
.... Even so should Christians exert
themselves for the relief of the poor. . . .
If we do our best in our station, and
commit in humble faith the issue of
our whole to God, we may be sure that
our exertions, however small, our alms,
however scanty (provided we can do no
more), will not be thrown away 
0, it will be a glorious sight hereafter,
when the books of Providence are laid
open before our eyes, to see by what
secret springs, what humble exertions,
what meek and modest charities, the
happiness of families, the support of
nations, the great machine of the world
itself, have been regulated and influ
enced; to witness fiow God's providence
may have given power and energy to
the feeble alms of a widow, or to the

silent prayers of those who had prayers
only to bestow, or how a cup of cold
water, given in the name of Christ,
shall in no wise lose its reward.
Bishop Heber.
There are many who faint when they
look at almost any duty or good work,
because they are so consciously unequal
to it. Why, if they were not unequal,
or felt themselves to be equal, they had
better for that reason decline it ; for
there is nothing so utterly weak and
impotent as this conceit of strength.
Brethren, the day is wearing away;
this is a desert place ; there are hungry,
perishing multitudes around us, and
Christ is saying to us all, Give ye them
to eat. Say not, We cannot, we have
nothing to give. Go to your duty,
every man, and trust yourselves to him;
for he will give you all supply, just
as fast as you need it. You will
have just as much power as you believe
you will have. Suppose, for an exam
ple, you are called to be a Sabbath
school teacher, and you say within
yourself, I have no experience, no ca
pacity, I must decline. That is the
way to keep your incapacity forever.
A truce to those cowardly suggestions.
Be a Christian, throw yourself upon
God's work, and get the ability you
want in it. So, if you are put in
charge of any such effort or institution,
— so, if you are called to any work or
office in the church, or to any exercise
for the edification of others, say not
that you are unable to edify ; undertake
to edify others, and then you will edify

And when the day was now far spent, he saith unto Philip, "Whence shall we buy
bread, that these may eat ? " And this he said to prove him ; for he himself knew what
he would do.
Philip answered him, "Two hundred pennyworth of bread is not sufficient for them,
that every one of them may take a little."
One of his disciples, Andrew, Simon Peter's brother, saith unto him, "There is a lad
here, which hath five barley loaves, and two small fishes : but what are they among so
many ? "
And Jesus said| "Make them sit down by fifties in a company."
Now there was much grass in the place. So the men sat down, in number about five
thousand.

THE EEEDING OF THE FIVE THOUSAND.

161

yourself and become able. No Chris
tian will ever be good for anything
without Christian courage, or, what is
the same, Christian faith. Take upon
you readily, have it as a law to be
always doing great works, — that is,
works that are great to you ; and this
in the faith that God so clearly justi
fies, that your abilities will be as your
works. Make large adventures. Trust
God for great things. With your loaves
and two fisfies, he will show you a way
to feed thousands. Horace Bushnell.
'T is a general "fault, that the most
common and frequent, the most obvious
and conspicuous favors of God — the
constant rising of the sun upon us, the
descent of fruitful showers, the recourse
of temperate seasons, the continuance
of our life, the enjoyment of health,
the providential dispensation of wealth
and competent means of livelihood, the
daily protection from incident dangers,
the helps of improving knowledge, ob
taining virtue, becoming happy, and
such like excellent benefits — we com
monly little mind or regard ; and con
sequently seldom return due thanks for
them. Dr. Barrow.
O the ecstatic entertainment when
they could behold their food immedi
ately increase to the distributor's hand
and see their God in person feeding
and refreshing his creatures ! 0 envied
happiness ! But why do I say envied,
as if our God did not still preside over
our temperate meals, cheerful hours,
and innocent conversations? Sir Richard Steele.

They did all eat and were filled.
Of that multitude we may fitly say,
that in them the promise of the Saviour,
" Seek ye first the kingdom of God,
and his righteousness, and all these
things shall be added unto you," found
a practical fulfillment. They had come
taking no thought, for three days at
least, of what they should eat or what
they should drink, only anxious to
hear the word of life, only seeking the
kingdom of heaven, and now the meaner
things, according to the word of prom
ise, were added unto them. Trench.
Probably each apostle took a basket
to complete the gathering of the frag
ments ; hence the twelve. This union
of careful savingness with creative
power is a feature so peculiar that it
impresses, beyond all mistake, a heav
enly character on the narrative. Such
things are not invented ! Nature, that
mirror of divine perfections, places be
fore our eyes the same combination
of boundless munificence, and of truest
frugality in imparting her benefits.
Olshausen.
Every apostle brought his basket, it
seems, after the usual manner of the
Jews (a custom observed by Juvenal in
his Third Satire), as often as they went
any journey far from the towns. In
these baskets they were wont to carry
bread with them. Edward Leigh.
God loveth a. bountiful, but not a
wasteful, hand. Archbishop Sandys.
Thy superfluities are the poor man's
necessaries. Augustine.

Then he took the five loaves and the two fishes, and looking up to heaven, he blessed
them, and brake, and gave to the disciples to set before the multitude. And they did eat,
and were all filled.
When they were filled, he said unto his disciples, " Gather up the fragments that
remain, that nothing be lost."
Therefore, they gathered them together, and filled twelve baskets with the fragments of
the five barley loaves, which remained over and above unto them that had eaten. Then
those men, when they had seen the miracle that Jesus did, said, " This is of a truth that
prophet that should come into the world."
When Jesus therefore perceived that they would come and take him by force, to make
11

162

CHRIST IN LITERATURE.

As the widow's oil increased, not in
the vessel, but by pouring out ; and as
the barley bread in the gospel multi
plied, not in the whole loaf, but by
breaking and distributing ; and as the
grain bringeth increase, not when it
lieth on a heap in the garner, but by
scattering upon the land : so are these
spiritual graces best improved, not by
keeping them together, but by dis
tributing them abroad. The talent
gathereth nothing in the napkin, unless
it be rust and canker, but traveling in
the bank, besides the good it doth, as
it passeth to and fro, it ever returneth
home with increase. Bishop Sanderson.
christ walketh on the sea.
The reason why Jesus dismissed his
disciples was probably their sympathy
with the enthusiasm of the people. In
proportion as they had at first been
encouraged by the success of their apos
tolic mission, must have been their de
pression when the tidings of John's
martyrdom arrived (Mark vi. 30, 31 ;
Luke ix. 10). This sudden revulsion

of feeling rendered them all the more
susceptible to impressions such as those
evoked by the scene they had just wit
nessed. In all likelihood, the proposal
to make Jesus king was intended in
contrast to the crime of Herod, and
was hence all the more dangerous. Lange.
He saw them.
And yet he came not to them till/;
the fitting time. Bengel.
Our Lord descending from the
mountain went and walked upon the
sea; to show unto us the admirable
effects of holy prayer, and the singular
comfort received therein, to be so great
as to encourage and embolden the man
of prayer to set upon any hard and
difficult thing. Cardinal Bonaventura.
And doubtless there was in the ut
terance of this desire the promptness
of love, which made him desire to be
where the Lord was (John xxi. 7). It
may be, too, that he would fain com
pensate for that exclamation of terror
in which he had joined with the rest,

him a king, he departed again into a mountain himself alone. And when even was now
come, his disciples went down unto the sea, and entered into a ship, and went over the sea
toward Capernaum. And it was now dark, and Jesus was not come to them. But the
ship was now in the midst of the sea, tossed with waves : for the wind was contrary. And he
saw them toiling in rowing, for the wind was contrary unto them. And in the fourth watch
of the night Jesus went unto them, walking on the sea. And when the disciples saw him
walking on the sea, they were troubled, saying, " It is a spirit " ; and they cried out for fear.
But straightway Jesus spake unto them, saying, "Be of good cheer ; it is I ; be not
afraid." And Peter answered him and said, "Lord, if it be thou, bid me come unto thee on the
water. ''
And he said, "Come."
And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
But when he saw the wind boisterous, he was afraid ; and, beginning to sink, he cried,
saying, " Lord, save me."
And immediately Jesus stretched forth his hand, and caught him, and said unto him,
" 0 thou of little faith, wherefore didst thou doubt ? "
And when they were come into the ship, the wind ceased, and immediately the ship was
at the land whither they went. Then they that were in the ship came and worshiped
him, saying, " Of a truth thou art the Son of God."
And when they had passed over, they came into the land of Gennesaret, and drew to the
shore. And when they were come out of the ship, straightway they knew him, and ran
through that whole region round about, and began to carry about in beds those that were

THE FEEDING OF THE FIVE THOUSAND.

163

by an heroic act of courage and affiance.
Yet at the same time was there, as the
issue proved, something mingling with
all this which made the whole incident
a rehearsal of his greater presumption
and greater fall which should hereafter
come to pass. In- that " Bid me," the
fault lay. He would go before the
other disciples; he would signalize
himself by a mightier testimony of
faith than any of the others would
dare to render. It is but again, " Al
though all shall be offended, yet will
not I." Trench.
Sinking times are praying times with
the Lord's servants. Peter neglected
prayer at starting upon his venturous
journey, but when he began to sink
his danger made him a suppliant, and
his cry, though late, was not too late.
In our hours of bodily pain and mental
anguish, we find ourselves as naturally
driven to prayer as the wreck is driven
upon the shore by the waves. The
fox hies to its hole for protection ; the
bird flies to the wood for shelter ; and
even so the tried believer hastens to
the mercy-seat for safety. Heaven's
great harbor of refuge is All-prayer;

thousands of weather-beaten vessels
have found a haven there, and the
moment a storm comes on, it is wise
for us to make for it with ail sail.
Short prayers are long enough. There
were but three words in the petition
which Peter gasped out, but they were
sufficient for his purpose. Not length,
but strength, is desirable. A sense of
need is a mighty teacher of brevity.
If our prayers had less of the tail-
feathers of pride and more wing, they
would be all the better. Verbiage is
to devotion as chaff to the wheat.
Precious things lie. in small compass,
and all that is real prayer in many a
long address might have been uttered
in a petition as short as that of Peter.
Spurgeon.
If his faith had not been weak, he
would have stood easily against the
wind also. And for this reason, you
see, even when he had caught hold
of him, he suffers the wind to blow,
showing that no hurt can come there
by, when faith is steadfast. And, as
when a nestling has come out of the
nest before the time, and is on the
point of falling, its mother bears it on

sick, where they heard he was. And whithersoever he entered, into villages, or cities, or
country, they laid the sick in the streets, and besought him that they might touch if it
were but the border of his garment : and as many as touched him were made whole.
The day following, when the people which stood on the other side of the sea saw that
there was none other boat there, save that one whereinto his disciples were entered, and
that Jesus went not with his disciples into the boat, but that his disciples were gone away
alone ; (howbeit there came other boats from Tiberias nigh unto the place, where they did
eat bread, after that the Lord had given thanks :) when the people therefore saw that
Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum,
seeking for Jesus. And when they had found him on the other side of the sea, they said
unto him, " Eabbi, when earnest thou hither ? "
Jesus answered them and said, " Verily, verily, I say unto you, Ye seek me, not because
ye saw the miracles, but because ye did eat of the loaves, and were filled. Labor not for
the meat which perisheth, but for that meat which endureth unto everlasting life, which the
Son of man shall give unto you : for him hath God the Father sealed. "
Then said they unto him, " What shall we do, that we might work the works of God ? "
Jesus answered and said nnto them, "This is the work of God, that ye believe on him
whom he hath sent."
They said therefore unto him, "What sign showest thou then, that we may see, and
believe thee ? what dost thou work-? Our fathers did eat manna in the desert ; as it is
written, He gave them bread from heaven to eat."

164

CHRIST IN LITERATURE.

her wings and brings it back to the
nest, even so did Christ. Chrysostom.
the bread from heaven.
Because ye did eat of the loaves.
That for which anything is beloved
is of itself more beloved. When David
dealt kindly and lovingly with Mephib-
osheth for Jonathan his father's sake,
it is a certain argument that he loved
Jonathan more than Mephibosheth.
He that loves a man for money or for
meat loves money or meat more than
the man. Wherefore he that loves
God for any other end than God cer
tainly loves that more than God.
J. Hales.
In no wise cast out.
It is less injurious to Christ to doubt
even of his existence than to doubt
of his willingness to save a wounded,
broken-hearted sinner. Eyland.

We have not to do with a God that
stands upon curiosities of belief, or
that, upon pain of damnation, requires
of every believer an exquisite perfection
of judgment concerning every capillary
vein of theological truth. ,
Bishop Hall.
Seeth the Son and believeth on him.
Faith persuades the Christian of
these two things, wliich the philosopher
gives as the causes of all love, beauty,
and propriety, — the loveliness of
Christ in himself, and our interest in
him. Leighton.
For faith, being, as the Apostle termed
it, " the substance of things hoped for,
and evidence [or conviction] of things
not seen," wafts our joys to this side
of the grave, bows heaven down to
us till our freed • spirits can soar up
to heaven, and does us such a service

Then Jesus said unto them,' " Verily, verily, I say unto you, "Moses gave you not that
bread from heaven ; but my Father giveth you the true bread from heaven. For the bread
of God is he which cometh down from heaven, and giveth life unto the world."
Then said they unto him, " Lord, evermore give us this bread."
And Jesus said unto them, " I am the bread of life : he that cometh to me shall never
hunger ; and he that believeth on me shall never thirst. But I said unto you, That ye
also have seen me, and believe not. All that the Father giveth me shall come to me ;
and him that cometh to me I will in no wise cast out. For I came down from heaven, not
to do mine own will; but the will of him that sent me. And this is the Father's will
which hath sent me, that of all which he hath given me I should lose nothing, but should
raise it up again at the last day. And this is the will of him that sent me, that every
one which seeth the Son, and believeth on him, may have everlasting life : and I will raise
him up at the last day."
The Jews then murmured at him, because he said, " I am the bread which came down
from heaven. And they said,' "Is not this Jesus, the sou of Joseph, whose father and
mother we know ? how is it then that he saith, I came down from heaven ?"
Jesus therefore answered and said unto them, " Murmur not among yourselves. No man
can come to me, except the Father which hath sent me draw him ; and I will raise him up
at the last day. It is written in the prophets, And they shall be all taught of God. Every
man therefore that hath heard, and hath learned of the Father, cometh unto me. Not that
any man hath seen the Father, save he which is of God, he hath seen the Father. Verily,
verily, I say unto you, he that believeth on me hath everlasting life. I am that bread
of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread
which cometh down from heaven, that a man may eat thereof, and not die. I am the
living bread which came down from heaven : if any man eat of this bread, he shall live
forever : and the bread that I will give is my flesh, which I will give for the life of the
World." The Jews therefore strove among themselves, saying, " How can this man give us his
flesh to eat ? "

THE FEEDING OF THE FIVE THOUSAND.

165

as the Jewish spies did to their
countrymen by bringing them over to
this side Jordan into the wilderness
some of the pleasant and delicious
fruits of the blessed land of promise.
Hon. Robert Boyle.
Eat my flesh.
It cannot be questioned but that
he speaks in this chapter of our con-'
tinual feeding upon him by faith.
John Calvin.
We should aspire to know the hidden
rich things of God that are wrapped
up in his ordinances. We stick in the
shell and surface of them, and seek no
further ; that makes them unbeautiful
and unsavory to us, and that use of
them turns them into an empty sound.
Leighton..
MANX FORSAKE JESUS, BUT THE
TWELVE ARE STEADFAST.
Lf he had made all the kingdoms
of the earth to have bowed under him,
and the nations about them to have
been all tributaries to them ; if Jeru
salem had been made the seat of an
Empire as great as the world itself,
they would then have gloried in his
name, and entertained whatever he
had said, whether true or false, with a
wonderful veneration. But truth in a
humble dress meets with few admirers.
They could not imagine so much power
and majesty could ever shroud itself

under so plain a disguise. Thus Christ
"came to his own and his own re
ceived him not." Yea, those that
should have known him the best of all
others, those who frequently conversed
with him and heard him "speak as
never man spake," and saw him do
what never man did, were yet so
blinded by the meanness of his par
entage and education that they baffle
their own reason and persist in their
infidelity, because they knew the place
and manner of his breeding, the names
of his mother, his brethren, and sis
ters. " Are not they all with us ?
Whence then hath this man these
things 1 " As though, " Is not this
the carpenter's son 1 " had been sufficient
answer to all he could say or do.
Bishop Stillingfleet.
In the ever-proceeding warfare of
good against evil, right against wrong,
truth against error, there can be no
real defeat, no absolute discomfiture.
Horace Greeley.
To whom shall we go ?
To be without Jesus is a grievous
hell; to b?i»with Jesus, a sweet para
dise. If Jesus be with thee, no enemy
shall be able to hurt thee. He that
findeth Jesus findeth a good treasure ;
yea, a good above all good. And he
that loseth Jesus loseth ' overmuch,
yea, more than the whole world.

Then Jesus said unto them, "Verily, verily, I say unto you, Except ye eat the flesh of
the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and
drinketh my blood, hath eternal life ; and I will raise him up at the last day. For my
flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh
my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by
the Father : so he that eateth me, even he shall live by me. This is that bread whieh
came down from heaven : not as your fathers did eat manna, and are dead : he that eateth
of this bread shall live forever.'-
These things said he in the synagogue, as he taught in Capernaum.
Many therefore of his disciples, when they had heard this, said, "This is an hard
saying ; who can hear it ?"
When Jesus knew in himself that his disciples murmured at it, he said unto them,
" Doth this offend you ? What and if ye shall see the Son of man ascend up where he was
before ? it is the spirit that quickeneth ; the flesh profiteth nothing : the words that I speak
unto you, they are spirit, and they are life. But there are some of you that believe not."
For Jesus knew from the beginning who . they were . that believed not, and who should
betray him.

166

CHRIST IN LITERATURE.

Most poor is he who liveth without
Jesus, and he most rich who is dear to
Jesus. Love all for Jesus, but Jesus
for himself. Jesus Christ alone is
singularly to be loved, and he alone is
found good and faithful above all
friends. Thomas 1 Kempis.
The wise man will want to be ever
with Him who is better than himself.
PH03D0.
Thou hast the words of eternal life.
His matchless love hath freed me
from the miserable captivity of sin,
and hath forever fastened me to the
sweet yoke of his obedience. Let him
alone to dwell and rule within me ;
and let him never go forth from my
heart, who for / my sake refused to come
down from the cross. Leighton.
Because, says their spokesman, St.
Peter, thou hast the words of eternal
life, and we believe and are sure that
thou art the Christ, the Son of the liv
ing God ; teaching us with one grand
and comprehensive truth to silence
particular scruples. Bobert Boyle.
In my youth I was qui&ly past my
fundamentals, and was running up
into a multitude of controversies, and
greatly delighted with metaphysical
and scholastic writings ; but the older
I grew the smaller stress I laid upon
these controversies and curiosities, as
finding far greater uncertainties in
them than I at first discerned, and
finding less usefulness, comparatively,
where there is the greatest uncertainty. Baxter.

One of you is a devil.
Clean and unclean birds, the dove
and the raven, are yet in the ark.
Augustine.
No life can be low where great ends
are followed ; and the spirit that will
not work its mission within the tram
mel of circumstance will never be a
true servant of that Master who came
to found a kingdom of heaven upon
earth, and who had to associate with
him in the work men of another spirit
than his own, and even the traitor
who sold away his life. J. H. Thorn.
It somewhat solves the mystery that
hangs over the choice of Judas into
the family of Jesus, to consider that
in permitting this discordant nature '
so near his own, embracing him so
long with his love, caring for him,
teaching and tending him, our Lord
was to give both example and sym
pathy to those who, by family or
social ties, are often bound to the
treacherous and unworthy. Many a
mother, many a wife, many a brother
or sister or friend, bearing with a
hard-minded, selfish, unsympathetic,
and treacherous brother, son, husband,
or friend, can see the Master's foot
steps before them in the roughest
places, and learn from him how to love
that bitterest enemy, a professed and
treacherous friend. That in all points
he might be tempted as we are, this
trial was permitted by the Father. To
Jesus, as to us, was given the anguish
of loving in vain.
Mrs. H. B. Stowe.

And he said, " Therefore said I unto you, that no man can come unto me, except it were
given unto him of my Father.''
From that time many of his disciples went back, and walked no more with him. Then
said Jesus unto the twelve, " Will ye also go away ? "
Then Simon Peter answered him, "Lord, to whom shall we go ? thou hast the words of
eternal life. And we believe and are sure that thou art that Christ, the Son of the living
God." Jesus answered them, " Have not I chosen you twelve, and one of you is a devil ? "
He spake of Judas Iscariot the son of Simon : for he it was that should betray him,
being one of the twelve.
After these things Jesus walked in Galilee : for he would not walk in Jewry, because the
Jews sought to kill him.

CHAPTER XVII.
THE TEADITION OF THE ELDERS, THE SYROPHENICIAN WOMAN,
AND OTHER INCIDENTS.

CHRIST REBUKETH THE FACT
FINDING PHARISEES.
They found fault.
The greatest evil lies in the want
of charity, and in that contentious
eagerness with which singularity in
little things is apt to be attended.
John Milner.
It was always about mere questions
that the Pharisees were so busy, Bengel.
Tenderness of conscience is always
to be distinguished from scrupulous
ness. The conscience cannot be kept
too sensible and tender ; but scrupulous
ness arises from bodily or mental
infirmity, and discovers itself in a
multitude of ridiculous, superstitious,
painful feelings. Cecil.
The traditions of the elders.
Every doctrine thus propagated is
like a stream ; at the head it is small

and narrow, clear and pure ; proceeding
on, it grows larger and fouler. So
tradition swells by taking in ' what
oblique channels of private fancy and
pragmatical invention discharge into
it ; and by receiving tincture from par
ticular inclination or political design,
it grows muddy and feculent. Dr. Barrow.
If you are really renewed in the
image of your Father, your religion will
no longer be equivocal. It will need
neither a long nor an ostentatious pro
fession, nor an affectation of petty and
useless singularities, to reveal it to the
world ; on the contrary, every action
will have a voice, and your alliance
to God will be seen and felt in the
thousand incidents of daily life, in
every circumstance by which God may
be honored and a fellow-creature com
forted and saved. J. W. Cunningham.

Then came together unto him the Pharisees, and certain of the scribes, which came from
Jerusalem. And when they saw some of his disciples eat bread with defiled, that is to say,
with unwashen, hands, they found fault. For the Pharisees, and all the Jews, except they
wash their hands oft, eat not, holding the tradition of the elders. And when they come
from the market, except they wash, they eat not. And many other things there be, which
they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables.
Then the Pharisees and scribes asked him, " Why walk not thy disciples according to the
tradition of the elders, hut eat bread with unwashen hands ? " ^
He answered and said unto them, " Well hath Isaiah prophesied of you hypocrites, as it
is written, ' This people honoreth me with their lips, but their heart is far from me. How
beit, in vain do they worship me, teaching for doctrines the commandments of men.' For
laying aside the commandment of God, ye hold the tradition of men, as the washing of
pots and cups : and many other such like things ye do."
And he said unto them, " Full well ye reject the commandment of God, that ye may
keep your own tradition. For Moses said, ' Honor thy father and thy mother ' ; and

168

CHRIST IN LITERATURE.

The husks of emptiness rustle in
every wind, the full corn in the ear
holds up its golden fruit to the Lord
of the harvest ; a good man's faith is
manifested by his labors, standing not
in words, but in the demonstration of
the Spirit, a faith that works by love
to the purifying of the heart. Whittier.
There be many that do but trifle in
religion, and play about the skirts and
borders of it. Flavel.
Out of the heart of men proceed evil
thoughts. He puts evil thoughts in the front, as
the leader of all this black regiment ;
for "out of this evil treasure of the
heart men bring forth evil things " ;
and all the fruits of the flesh, the
grapes of Sodom and the clusters of
Gomorrah, receive their sap and nour
ishment from this root of bitterness.
Bishop Hopkins.

Ought we not to long to get rid of "
such a heart, and to receive a different
heart in its stead ? A heart pure and
loving, kind and gentle, true and hum
ble, holy and pious, — a heart that
covets heavenly treasures, and does not
vex itself about the pelf, the amuse
ments, or the honors which /the old-
hearted world are gasping after.
A. W. Hare.
Foolishness. Because this renders all the other
evils less curable, it stands last. Hu
man corruption does not subsist ex
clusively in the will Bengel.
THE STROPHENICIAN WOMAN.
A certain woman.
The antiquity of oblivion blindly
scattereth her poppy, and deals with
the memory of men without dis
tinction to merit of perpetuity 
But to be nameless in worthy deeds
exceeds an infamous history. The

' Whoso curseth father or mother, let him die the death' : but ye say, ' If a man shall say
to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest
be profited by me ; he shall be free.' And ye suffer him no more to do aught for his father
or his mother ; making the word of God of none effect through your tradition, which ye
have delivered : and many such like things do ye."
And when he had called all the people unto him, he said unto them, "Hearken unto me
every one of you, and understand : There is nothing from without a man, that entering
into him can defile him : but the things which come out of him, those are they that defile
the man. If any man have ears to hear, let him hear." And when he was entered into
the house from the people, his disciples said unto him, " Knowest thou that the Pharisees
were offended, after they heard this saying ? "
But he answered and said, " Every plant, which my heavenly Father hath not planted,
shall be rooted up. Let them alone : they be blind leaders of the blind. And if the blind
lead the blind, both shall fall into the ditch. "
Then answered Peter and said unto him, "Declare unto us this parable."
And Jesus said, "Are ye also yet without understanding? Do ye not perceive, that
whatsoever thing from without entereth into the man, it cannot defile him ; because it
entereth not into his heart, but into the belly, and goeth out into the draught, purging all
meats ? "
And he said, " That which cometh out of the man, that defileth the man. For from
within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride,
foolishness : all these evil things come from within, and defile the man : hut to eat with
unwashen hands defileth not a man. "
And from thence he arose, and went into the borders of Tyre and Sidon, and entered into
an house, and would have no man know it : but he could not be hid. For a certain
woman, whose young daughter had an unclean spirit, heard of him, and came and fell at
his feet : the woman was a Greek, a Syrophenioian by nation ; and she besought him that

TRADITION OF THE ELDERS,. AND OTHER INCIDENTS. 165

Canaanitish woman lives more happily
without a name than Herodias with
one. And who had not rather have
been the good thief than Pilate ?
Sir Thomas Browne.
In our view, the faith of the woman
was tried in order to show that she
was really a spiritual daughter of Abra
ham ; in which case she would in truth
be reckoned one of the lost sheep of
the house of Israel. Possibly she
might have attached only heathen
ideas to the expression, Son of David,
when her faith would merely have been
superstition. This would become man
ifest, if, on trial, the spiritual ele
ments were found to be wanting,
namely, perseverance, humility, reflec
tion, and confidence. In these respects
the faith of the woman was now to be
tried and proved. Such a test would
show to the disciples that she really
was a spiritual daughter of Israel. For,
while showing mercy to those who
were susceptible among the heathen,
the Lord would not give offense to his
own people in Israel. Hence it was
necessary to prepare the disciples them
selves to receive the woman into their
fellowship. Lange.
When God is slow in giving, he
only sets off his own gifts to advan
tage, he does not withhold them.
Blessings long desired are sweeter
when they come ; if soon given, they
lose much of their value. God re
serves for thee that Which he is slow
to give thee, that you may learn to
entertain a supreme desire and longing
after it. Augustine.
It is a mercy to pray, though I
never have the mercy prayed for.
William Bridge.
What, then, may we understand to
have been the reason why our Saviour

so often delayed ? You are to recollect,
in the first place, that he was in danger
of exciting, by the profusion of his
mercies, mere curiosity. He was in
danger of setting all the land afbam
with wild excitement, so that the
people would come thronging to him,
as our people go to see Signor Blitz,
or anybody else that would do necro
mancer's woric ; and it was necessary ^
to guard against that. Nay, there was
danger of arousing the baser selfish
ness of men. He said to the multi
tude once : " It was not. on account
of the miracles that you followed me ;
it was on account of the bread. You
did not care for the miracles, but hav
ing had a good meal, you were after
another." He saw that his ministra
tion was in danger of being unto death.
He saw that it might beget nothing
higher than the spirit of the swine,
that ate, and crunched, and ate, and
squealed for more. If going through
the land and performing, on the right1
hand and on the left; miracles of mercy,
made the selfish yet more selfisfi, and
the curious yet more curious, and the
frivolous yet more frivolous, and the
worldly yet more worldly, then his
ministrations would not be desirable.
He saw that it was necessary for men
to have more than mere external help.
He was not simply a philanthropist,
relieving men from sickness. He was
a philanthropist, to be sure, but his
philanthropy was a means to an end.
He was a spiritual teacher. He came
into the world to give a new idea of
manhood. He came to bring a new
inspiration of power to the inward
life. Here were men loving crowns,,
coveting scepters with power in them,
building houses and furnishing them,
and saying to their souls, " Eat, drink,
and be . merry." Here were men
swayed by all temporal impulses.

he would cast forth the devil out of her daughter. But he answered her not a word. And
his disciples came and besought him, saying, "Send her away ; for she crieth after us."
But he answered and said, ' ' Let the children first be filled : for it is not meet to take , the
children's bread, and to cast it unto the dogs." '

170

CHRIST IN LITERATURE.

And Christ came to inspire a higher
thought of manhood ; not with power
of genius in beauty, or order ; not
with power in legislation, or states
manship ; not with power in wealth.
" Blessed are the pure in heart ; bless
ed are the meek ; blessed are the
happiness-makers ; blessed are you
when men shall persecute you," —
such were his utterances. He came
to awaken in men's minds thoughts
of a character transcendently greater
than any external power of secular
development. Henry Ward Beecher.
Truth, Lord.
0 rare example, in a heathen, of
resignation to the will of God, of com
placency and satisfaction in the general
arrangement of his Providence ! . . . .
Would God that men would imitate
the humility of this pious Canaanite ;
that they would consider the scanty
measure of the human intellect, rest
satisfied in the general belief of the
Divine goodness and wisdom, and wait
for the event of things to clear up
the things "hard to be understood"
in the present constitution of the moral
world, as well as in the Bible !
Bishop Horsley.
We must brace our minds to the
full extent of that great truth that " no
man hath seen God at any time."
Still, amid outward darkness and in
ward ; amid a world going on, it seems,
its own course, with no other laws
than those which God hath given to
nature ; amidst all the doubts and per
plexities of our own hearts, the deep
est difficulties sitting hard beside the
most blessed truths, — still we must
seek after the Lord with unabated
faith, if so be that we may find him.
Dr. Arnold.
This woman gained comfort in her
misery by thinking great thoughts of

Christ. The Master had talked about
the children's bread. " Now," argued
she, " since thou art the Master of the
table of grace, I know that thou art
a generous housekeeper, and there is
sure to be abundance of bread on thy
table ; there will be such an abun
dance for the children that there will
be crumbs to throw on the floor for
the dogs, and the children will fare
none the worse because the dogs are
fed." She thought him one who kept
so good a table that all she needed
would only be a crumb in comparison ;
yet remember, what she wanted was
to have the devil cast out of her daugh
ter. It was a very great thing to her,
but she had such a high esteem of
Christ, that she said, " It is nothing
to him ;' it is but a crumb for Christ to
give." This is the royal road to com
fort. Great thoughts of your sin alone
will drive you' to despair ; but great
thoughts of Christ will pilot you into
the haven of peace. Spurgeon.
There is a kind of modesty that
betrays us ; and there is a holy and
sanctified impudence, when with the
woman here we will not be answered,
neither with silence nor with a denial
nor with a reproach. "Though he
kill me," says Job. " Though he call
me a dog," says the woman here, yet
will I pray and double my cry. This
is that welcome " violence " with which
"the kingdom of heaven is taken by
force." This is the way by which
God ,delights to be wooed and won.
Farindon.
O woman 1
He cries out, as one conquered.
Luke op Bruges.
Great is thy faith.
Cleverness is cheap. It is faith
that he praises. George Macdonald.
Mark thou, I pray thee, how, when
the Apostles had failed and had not

And she said, " Truth, Lord : yet the dogs eat of the crumbs which fall from then- mas
ters' table."
Then Jesus answered and Baid unto her, " 0 woman, great is thy faith : be it unto thee
even as thou wilt."

TRADITION OF THE ELDERS, AND OTHER INCIDENTS. 171

succeeded, . this woman had success.
So great a thing is assiduity in prayer.
Yea, he had even rather be solicited
by us, guilty as we are, for "those who
belong to us, than by others in our
behalf. And yet they had more lib
erty to speak ; but she exhibited much
endurance. Chrysostom.
We may observe that we have three
ascending degrees of faith, manifesting
itself in the breaking through of hin
drances which would keep from Christ,
in the paralytic (Mark ii. 4), the blind
men at Jericho (Mark x. 48), and
this woman of Canaan. The paralytic
broke through the outward hindrances
of things merely external ; blind Bar-
timaeus, through the hindrances op
posed by his fellow-men; and this
woman, more heroically than all,
through apparent hindrances even from
Christ himself. These in their seeming
weakness were the three mighty ones,

not of David, but of David's son,
that broke through the 'hosts of tho
enemy, until they could draw living
water from the wells of Salvation. Trench.
a deaf man healed.
He charged them.
Be not satisfied wfien you have done
a good work, unless you have also
done it well; and when you have,
then be careful that vainglory, partial
ity, self-conceit, or any other folly or
indiscretion, snatch it not out of your
hand, and cheat you of the reward.
Jeremy Taylor.
four thousand fed.
In a former miracle there remained
twelve baskets of fragments, now seven.
Then the number of the baskets an
swered to the number of the Apostles ;
now to the number of the loaves.
Luke op Bruges.

And her daughter was made whole from that very hour.
And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee,
through the midst of the coasts of Decapolis. And they bring unto him one that was deaf,
and had an impediment in his speech ; and they beseech him to put his hand upon him.
And he took him aside from the multitude, and put his fingers into his ears, and he spit,
and touched his tongue ; and looking up to heaven, he sighed, and saith unto him,
"Ephphatha" (that is, "Be opened"). And straightway his ears were opened, and the
string of his tongue was loosed, and he spake plain. And he charged them that they should
tell no man : but the more he charged them, so much the more a great deal they pub
lished it ; and were beyond measure astonished, saying, " He hath done all things well :
he maketh both the deaf to hear, and the dumb to speak.''
In those daysthe multitude being very great and having nothing to eat, Jesus called his
disciples unto him, and saith unto them, " I nave compassion on the multitude, because
they continue with me now three days, and have nothing to eat ; and I will not send them
away fasting, lest they faint in the way : for divers of them came from far."
And his disciples say unto him, " Whence should we have so much bread in the wilder
ness, as to fiU so great a multitude ? "
And Jesus saith unto them, " How many loaves have ye ? "
And they said, " Seven, and a few little fishes."
And he commanded the multitude to sit down on the ground. And he took the seven
loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the
disciples to the multitude. And they did all eat, and were filled : and they took up of the
broken meat that was left seven baskets full. And they that did eat were four thousand
men, beside women and children. And he sent away the multitude, and took ship, and
came into the coasts of Magdala and Dalmanutha.

CHAPTEE XVIII.
PETER'S PROFESSION, AND OTHER INCIDENTS.

THE PHARISEES SEEK A SIGN.
Pharisees and Sadducees.
Christ is always crucified between
two thieves. Tertullian.
Such a sign as when Joshua arrested
the course of the sun, or Samuel called
down the thunder, or Isaiah made the
shadow of the degrees to go down on
the sun-dial. Beza.
THE LEAVEN OF THE PHARISEES.
Some may ask how they had no
bread when they had just filled the

seven baskets. But Scripture relates
that they had forgotten to take them
with them, — a proof how little care
they had for the flesh in other things ;
since, in their eagerness to follow the
Lord, even the necessity of refreshing
their bodies had escaped from their
minds. Bede.
HEALING OF A BLIND MAN.
Alms which have almost always
had a secret channel flow purer into
the bosom of God than when una-

The Pharisees also with the Sadducees came, and tempting desired him that he would
show them a sign from heaven.
He answered and said unto them, " When it is evening, ye say, 'It will be fair weather :
for the sky is red.' And in the morning, ' It will be foul weather to-day : for the sky is
red and lowering.' 0 ye hypocrites, ye can discern the face of the sky ; but can ye not dis
cern the signs of the times ? A wicked and adulterous generation seeketh after a sign ; and
there shall no sign be given unto it, but the sign of the prophet Jonas."
And he left them, and departed. And when his disciples were come to the other side,
they had forgotten to take bread, neither had they in the ship with them more than one
loaf. Then Jesus said unto them, " Take h^ed and beware of the leaven of the Pharisees
and of the Sadducees. "
And they reasoned among themselves, saying, " It is because we have no bread."
' And when Jesus knew it, he saith unto them, "Why reason ye, because ye have no
bread ? perceive ye not yet, neither understand ? have ye your heart yet hardened ? having
eyes, see ye not? and having ears, hear ye not ? and do ye not remember ? when I brake
the five loaves among five thousand, how many .baskets full of fragments took ye up ? "
They say unto him, " Twelve."
" And when the seven among four thousand, how many baskets full of fragments took
ye up ? "
And they said, "Seven."
And he said unto them, " How is it that ye do not understand that I spake it not to you
concerning bread, that ye should beware of the leaven of the Pharisees and of the Sad
ducees ? "
Then understood they how that he bade them not beware of the leaven of bread, but of
the doctrine of the Pharisees and of the Sadducees.

PETER'S PROFESSION, AND OTHER INCIDENTS. 173

voidably sullied and troubled in their
course by the praises of the spectators
and the inevitable complacency of
self-love : they resemble rivers which
have chiefly pursued their way under
ground, and carry their bright and
clear waters into the sea ; while those
. which have openly traversed the plains
and countries usually drag with their
muddy stream the wrecks, carcasses,
and filth they have collected in their
course. Massillon.
The miracles of Christ, looked at
from the same point of view, have
been very much perverted by discus
sions, and by not being looked at
along the line in which they were
meant to play. They were simply
charities. They were, to be sure, al
leged to have a certain influence among
an abject and superstitious-minded peo
ple, but Christ himself undervalued
them as moral evidence. They were
alternative, as evidence. " If you will
not believe me for my own sake,"
he says, " believe me for my works'
sake." He held that the radiant pre
sentation of a divine nature ought to
carry its own evidence ; that when he

appeared in speech, in conduct, in af
fluent affection, he was himself his
own best evidence ; and yet, if they,
by reason of obtuseness, could not
believe in him otherwise, he called
upon them to believe in him for the
sake of his miracles. That would be
better than nothing. But he discour
aged and dissuaded men from seeking
after miracles or signs. The miracles
of Christ were, almost all of them,
mere acts of benevolence. He was
poor; he had neither money nor rai
ment to give ; and yet there was suf
fering around about him, and he re
lieved it. H. W. Beecher.
PETER'S PROFESSION AND CHRIST'S
REPLY.
On this rock.
Undoubtedly, he meant Peter, as
the plain import of the words implies.
Protestants have no more right to
twist Scripture than Catholics, and
not half so much necessity. But the
building of his church upon Peter —
that is, the founding of the Jewish
and then of the Gentile churches by
Peter's preaching — is one thing ; the
making an infallible Pope out of the
very fallible Simon Peter is another

And he cometh to Bethsaida : and they bring a blind man unto him, and besought him
to touch him. And he took the blind man by the hand, and led him put of the town ;
and when he had spit on his eyes, and put his hands upon him, he asked him if he saw
aught. And he looked up, and said, "I see men as trees, walking." After that he put
his hands again upon his eyes, and made him look up : and he was restored, and saw every
man clearly. And he sent him away to Ms house, saying, " Neither go into the town, nor
tell it to any in the towm"
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying,
" Whom do men say that I the Son of man am ? "
And they said, " Some say that thou art John the Baptist : some, Elijah ; and others,
Jeremiah, or one of the prophets."
He saith unto them, " But whom say ye1 that I am ? "
And Simon Peter answered and said, " Thou art the Christ, the Son of the living God."
And Jesus answered and said unto him, " Blessed art thou, Simon Bar-jona ; for flesh and
blood hath not revealed it unto thee, but my Father which is in heaven. And I say also
unto thee, That thou art Peter, and upon this rock I will build my church ; and the gates
of <heU shall not prevail against it. And I will give unto thee the keys of the kingdom of
heaven : and whatsoever thou shalt bind on earth shall be bound in heaven : and whatso
ever thou shalt loose on earth shall be loosed in heaven.''
Then charged he his disciples that they should tell no man that he was Jesus the Christ.
From that time forth began Jesus to show unto his disciples how that " the Son of man

174

CHRIST IN LITERATURE.

and wholly different thing, not found
in this or any other text. And when
it is demanded that we shall, moreover,
see not only Pope Peter L, but like
wise the infallible Pope Pius IX., and
all the motley crew that come between,
sticking their heads out of this one
verse, we confess that such knowledge
is too high for us. E. E.
On the prophecy of the resurrection
some have objected that the disciples
and friends of our Lord appear not to
have expected it (see John xx. 2 ;
Luke xxiv. 12). But we have it di
rectly asserted (Mark ix. 10-32) that
they did not understand the saying,
and were, therefore, not likely to make
it a ground of expectation. Certainly
enough was known of such a proph
ecy to make the Jews set a watch
over the grave (Matthew xxvii. 63),
which, of itself, answers the objection.
Alford.
After three days.
At the first Passover God kept
touch with the Hebrews very punc
tually : at the end of the four hundred
and thirty years, in the self-same day
it came to pass that all the hosts of
the Lord went out of the land of
Egypt (Exodus xii. 41). But at the
first Easter God was better than his
word. Having promised that Christ
should lie but three days in the grave,
his fatherly affection did run to relieve
him. By a charitable synecdoche, two
pieces of days were counted for whole
ones. God did "cut short the work
in righteousness." Thus the measure
of his mercy, under the law, was full ;
but it ran over in, the gospel.
Thomas Fuller.
The same Peter who but just now
had made so ' noble and spiritual a

confession, and received so high a
blessing, now shows the weak and
carnal side of his character, becomes
a stumbling-block in tfie way of his
Lord, and earns the very rebuff with
which the tempter before him had
been dismissed. Nor is there any
thing improbable in this : the expres
sion of spiritual faith may, and fre
quently does, precede the betraying of
carnal weakness ; and never is this
more probable than when the mind
has just been uplifted, as Peter's was,
by commendation and lofty promise. Alford.
Satan is most busy to seduce us
when we are most highly exalted and
favored by Christ. Lange.
Get thee hehind me, Satan.
Christ used the same words to Sa
tan in the wilderness. The expression
Satan is here used in a more general
sense, denoting an adversary or tempter,
with an allusion to the Satanic element
which was unconsciously at work in
Peter  The meaning, therefore,
is : What ! is Satan come again to
tempt me as he did of old 1 Get thee
hence, thou tempter ! .... Its spe
cial application is : Thou rejectest the
counsel of him who has determined to
make the cross and its sufferings the
ground of salvation, and payest hom
age to the carnal views and expecta
tions of the Jews concerning a secular
kingdom of the Messiah. Lange.
OP REARING THE CROSS.
This discourse is a solemn sequel to
the Lord's announcement respecting
himself and the rebuke of Peter :
teaching that not only he, but also
his followers, must suffer and self-
deny; that they all have a life to

must suffer many things, and be rejected of the elders and chief priests and scribes, and be
slain, and be raised the third day."
And he spake that saying openly. Then Peter took him, and began to rebuke him, say
ing, " Be it far from thee, Lord : this shall not be unto thee."
But he turned, and said unto Peter, "Get thee behind me, Satan : thou art an offence
unto me ; for thou savorest not the things that be of God, but those that be of men."
And when he had called the people unto him with his disciples also, he said unto them,

PETER'S PROFESSION, AND OTHER INCIDENTS. 175

save, more precious than all else to
them ; and that the great day of ac
count of that life's welfare should bo
ever before them. Alford.
The impending sufferings of Christ
would certainly involve his disciples
in similar persecutions and trials,
though perhaps not immediately or
outwardly. Hence they were unfit to
follow him ; nor could he employ
them, unless they were ready and
willing wholly to surrender themselves
to him, and to suffer for his sake. Lange.
It is not said, "whosoever will
come after me," let him draw, or drag,
his cross, but let him take, bear, and
receive it (xiv. 27 ; Matthew x. 38).
By this form of speech our Lord inti
mated that, wherever the cross should
be found, it should be taken up from
the earth, as a precious pledge, and
laid on the shoulder ; just- as mothers
bear in their arms their beloved chil
dren with exceeding delight. Haeftenus.
To praise the cross while yet untried,
Comes oft of self-conceit and pride ;
But when it presses, to embrace
And love it, only comes of grace. Tersteegen.
Love the cross of Christ ; and be
content to have your faith tried every
day by some cross or other, as it pleas
eth God to put on you; and if God

putteth no grievous cross on you, let
your brethren's cross be your cross,
which is a certain token of true
brotherly love. J. Bradford.
Whosoever shall lose his life for my sake.
Flung to the heedless winds,
Or on the waters cast,
The martyrs' ashes, watched,
Shall gathered be at last ;
And from that scattered dust,
Around us and abroad,
Shall spring a plenteous seed
Of witnesses for God.
The Father hath received
Their latest living breath ;
And vain is Satan's boast
Of victory in their death ;
Still, still, though dead, they speak,
And, trumpet-tongued, proclaim
To many a wakening land
The one availing name.
Martin Luther. Translation of W. J. Fox.
What shaU it profit.
He saw all the world carried upon
profit, and he goes along with theia
that way. Donne.
The soul is aU that whereby we may
be, and without which we cannot be
happy. Jeremy Taylor.
Of all the riches that we hug, of all
the pleasures we enjoy, we can carry
no more out of this world than out of
a dream. Bonnell.
0, think what great losers they
must needs be, who lose their souls to
gain the world ; and must at last lose
the world too, together with their souls !
Bishop Hopkins.

"Whosoever will come after me, let him deny himself, and take up his cross daily, and
foUow me. For whosoever will save his life shall lose it ; but whosoever shall lose his life
for my sake and the gospel's, the same shall save it. For what shall it profit a man, if he
shall gain the whole world, and lose his own soul ? or what shall a man give in exchange
for his soul ? Whosoever therefore shall be ashamed of me and of my words in this adul
terous and sinful generation, of him also shall the Son of man be ashamed, when he com
eth in the glory of his Father with the holy angels. "
And he said unto them, " Verily I say unto you, That there be some of them that stand
here, which shall not taste of death, till they have seen the kingdom of God come with
power.''

CHAPTER XIX.
THE TRANSFIGURATION, AND CONNECTED INCIDENTS.

JESUS IS TRANSFIGURED.
So as no fuller, etc.
This is the description which a
man of low rank would give, and is
exactly what you may expect from a
fisherman of Galilee. Bishop Sandford.
Moses and Elias, that is, the law
and the prophets, what avail they, ex
cept they converse with the Lord ? Ex
cept they give witness to the Lord,
who would read the law and the
prophets 1 Mark how briefly the
Apostle expresses this : " For by the
law is the knowledge of sin ; but now
the righteousness of God without the
law is manifested." Behold the sun,
being witnessed by the law and the
prophets ! Behold the shining of the
sun ! Augustine.
Transfiguration did not so change
him, nor shall glorification so change
us, as that we shall not be known.
There is nothing to convince a man of
error, — nothing in nature, nothing in
Scriptures, — if he believe that he shall
know those persons in heaven whom
he knew upon earth; and if he con
ceive soberly that it were a less degree
of blessedness not to know them than
to know them, he is bound to believe
that he shall know them ; for he is

bound to believe that all that conduces
to blessedness shall be given him.
Dr. Donne.
In the act of inspiration (as relating
to the Scriptures) the Holy Spirit did
not impair the human faculties ; much
less did he destroy the personal identity
of those whom he inspired. On the
mount of Transfiguration the disciples
saw two men talking with Jesus ; which
were Moses and Elias. Moses was
not changed into Elias, nor Elias into
Moses, nor were they transmuted into
some third person different from either.
But they " appeared in glory." They
were transfigured. So in Inspiration,
Peter is not changed into Paul, nor
Matthew into John. They retain their
personal identity, distinguishable by
men. " They appear in glory." They
are transfigured. Dr. Christopher Wordsworth.
Spake of his decease.
The Eastern emperors thought it not
incongruous to choose the stones for
their sepulcher on the day of their
coronation. Archbishop Bramhall.
Three tabernacles.
Not caring though he himself did lie
without shelter, so he might have the
fruition of so glorious and gladsome a
sight. Christopher Sutton.

And it came to pass about an eight days after these sayings, he took Peter and John and
James, and went up into a high mountain to pray ; and was transfigured before them : and
his face did shine as the sun, and his raiment was white as the light. And, behold,
there talked with him two men, which were Moses and Elijah : who appeared in glory, and
spake of his decease which he should accomplish at Jerusalem. But Peter and they that
were with him were heavy with sleep : and when they were awake, they saw his glory, and
the two men that stood with him.

THE TRANSFIGURATION.

177

When Peter saw Moses and Elias
with Christ in his Transfiguration,
though he had but a glimpse of glory,
yet he saith, It is good for us to be here.
But 0, how infinite good will it be to
be in heaven ! How shall we then be
rapt up with glory, when " we shall be
forever with the Lord," "in whose
presence is fullness of joy, and at whose
right hand there are pleasures forever-
more ! Archbishop Usher.
Come down, Peter. Thou wast desir
ing to rest upon the mount ; come down
to labor in the earth, in the earth to
serve, to be despised and crucified in
the earth. The Life came down that he
might be slain, the Bread came down,
that he might hunger, the Way came
down that he might be wearied in the
way, the Fountain came down that
he might thirst ; and dost thou refuse
to labor % Seek not thine own.
Augustine.
We must observe that places always
accord with the actions done there.
The Lord prays, is transfigured, dis
closes the deep things of his Majesty
to his disciples on a mountain. De
scending to the plain, he is met by the
crowd and assailed with the groans of

the wretched. On high, he opens to
his disciples the mysteries of his king
dom ; below, he reproves the people
for the sin of unbelief. On high, he
discovers to those fitted to hear it the
voice of his Father; below, he casts
out evil spirits from the possessed.
The same who ascends for sake of
those who were qualified for such a
favor fails not now to come down for
the relief of others. He comforts,
teaches, corrects, those who are still
mere novices in the flesh, as if he
stooped down low to seek them. But,
as for the-more advanced, whose " con
versation is in heaven," them he glori
fies by lifting himself up higher, teaches
them more familiarly heavenly things,
and inculcates truths such as the mul
titudes are incapable even of hearing. Bede.
Elias must first come.
It was a very deep saying that the
Pharisees had gotten hold of, that Elias
must first come. In their minds, or,
at least, in the minds of their fathers,
Elijah represented purification. He
was conscience crying aloud against
every iniquity. Before the Messiah,
according to the prophets, there must
come one like the Tishbite, arousing

And it came to pass, as they departed from him, Peter said unto Jesus, " Master, it is
good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses,
and one for Elijah." For he wist not what to say ; for they were sore afraid.
While he yet spake, behold, a bright cloud overshadowed them : and behold a voice out
of the cloud, which said, -" This is my beloved Son, in whom I am well pleased ; hear ye
him.'' And when the disciples heard it, they fell on their face, and were sore afraid.
And Jesus came and touched them, and said, " Arise, and be not afraid."
And when they had lifted up their eyes, they saw no man, save Jesus only.
And as they came down from the mountain, Jesus charged them, saying, " Tell the
vision to no man, until the Son of man be risen again from the dead."
And they kept that saying with themselves, questioning one with another what the
rising from the dead should mean.
And his disciples asked him, saying, "Why then say the scribes that Elijah must first
come ?"
And Jesus answered and said unto them, " Elijah truly shall first eome, and restore all
things. But I say unto you, That Elijah is come already, and they knew him not, but
have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of
them." Then the disciples understood that he spake unto them of John the Baptist,
12

178

CHRIST IN LITERATURE.

the people to get rid of their sins.
And is there not a lesson for us in that
John came before Christ'! It is the
right order of all better doings. Ee-
pentance wears a rough garb and speaks
a rude speech, but repentance must first
come. E. E.
The scribes questioning.
The scribes now assume the insulting
air of conquerors ; and they not only
deride the disciples, but lash out against
Christ, as if his power was become effete
in their inability. Calvin.
A DEMONIAC CHILD HEALED.
How great the difference between
Moses and Jesus ! When the prophet
of Horeb had been forty days upon
the mountain, he underwent a kind
of transfiguration, so that his counte
nance shone with exceeding brightness,
and he put a veil over his face, for the
people could not endufe to look upon
his glory. Not so our Saviour. He
had been transfigured with a greater
glory than that of Moses, and yet it
is not written that the people were
blinded by the blaze of his counte
nance, ,but rather they were amazed,
and running to him they saluted him.
The glory of the law repels, but the
greater glory of Jesus attracts.
They could not cast him ont.
We never regard the fountain till
the cisterns begin to fail. Scougal.
Those three pillars were not with
them, Peter, James, and John.
Chrysostom.

It is some relief for a poor body to
be but heard with patience. Izaak Walton.
A certain man had a demoniac son
who was afflicted with a dumb spirit.
The father, having seen the futility of
the endeavors of the disciples to heal
his child, had little or no faith in
Christ, and therefore, when he was
bidden to bring . his son to him, he
said to Jesus, " If thou canst do any
thing, have compassion on us, and
help us." Now there was an "if" in
the question, but the poor, trembling
father had put the " if " in the wrong
place : Jesus Christ, therefore, without
commanding him to retract the "if,"
kindly puts it in its legitimate posi
tion. " Nay, verily," he seemed to
say, "there should be no 'if' about
my power, nor concerning my willing
ness, — the 'if' lies somewhere else."
" If tliou canst believe, all things are
possible to him that believeth." The
man's trust was strengthened, he of
fered a humble prayer for an increase
of faith, and instantly Jesus spoke the
word, and the devil was cast out, with
an injunction never to return. There-
is a lesson here which we need to
learn. We, like this man, often see
that there is an " if " somewhere, but
we are perpetually blundering by put
ting it in the wrong place. Spurgeon.
Lord, I read that, when my Saviour
dispossessed the man's son of a devil,
he enjoined the evil spirit to come ovi
of him, and enter no more into

And when he came to his disciples on the next day, he saw a great multitude about
them, and the scribes questioning with them. And straightway all the people, when they
beheld him, were greatly amazed, and running to him saluted him.
And he asked the scribes, " What question ye with them ? "
And there came to him a certain man, kneeling down to him, and saying, " Lord, have
mercy on my son : (for he is mine only child :) for he is lunatic, and sore vexed : for oft-
times he falleth into the fire, and oft into the water. And, lo, a spirit taketh him, and
teareth him : and he foameth, and gnasheth with his teeth, and pineth away : and I spake
to thy disciples that they should cast him out ; and they could not."
He answereth him, and saith, " 0 faithless generation, how long shall I be with you ?
how long shall I suffer you ? bring him unto me."

THE TRANSFIGURATION.

179

But I find that, when my Saviour
himself was tempted of Satan, the
Devil " departed from him for a sea
son" (Luke iv. 13)  I see my
Saviour was pleased to show him
self a God in other men's matters, and

but a man in such cases wherein he
himself was concerned; being con
tented still to be tempted by Satan,
that his sufferings for us might cause
our conquering through him.
Thomas Fuller.

And they brought him unto him : and when he saw him, straightway the spirit tare
him : and he fell on the ground, and wallowed foaming.
And he asked his father, "How long is it ago since this came unto him ? "
And he said, " Of a child. And ofttimes it hath cast him into the fire, and into the
waters, to destroy him : but if thou canst do anything, have compassion on us, and help
us." Jesus said unto him, "If thou canst believe, all things are possible to him that
believeth." And straightway the father of the child cried out, and said with tears, " Lord, I believe ;
help thou mine unbelief."
When Jesus saw that the people came running together, he rebuked the foul spirit,
saying unto him, " Thou dumb and deaf spirit, I charge thee, come out of him, and enter
no more into him." '
And the spirit cried, and rent him sore, and came out of hi-m : and he was as one dead ;
insomuch that many said, " He is dead." But Jesus took him by the hand, and lifted him
up ; and delivered him again to his father. And they were all amazed at the mighty
power of God.
And when he was come into the house, his disciples asked him privately, " Why could
not we cast him out ? "
And Jesus said unto them, " Because of your unbelief : for verily I say unto you, If ye
have faith as a grain of mustard seed, ye shall say unto this mountain, Bemove hence to
yonder place ; and it shaU remove ; and nothing shall be impossible unto you. Howbeit
this kind goeth not out but by prayer and fasting. "
And they departed thence, and passed through Galilee ; and he would not that any man
should know it. For he taught his disciples, and said unto them, " Let these sayings sink
down into your ears : for the Son of man shall be delivered into the hands of men, and
they shall kill him ; and after that he is killed, he shaU rise the third day."
But they understood not this saying, and it was hid from them, that they perceived it
not ; and they feared to ask him of that saying.

CHAPTEE XX.

INCIDENTS AND CONVERSATIONS RELATING TO TRIBUTE, TO
HUMILITY, TO LITTLE CHILDREN, AND TO OFFENSES.

THE TRIBUTE MONET.
Tou see Csesar commands him to
pay tribute, and Christ readily obeys :
but withal he commands the sea ; and
behold ! the fishes hasten to him with
tribute in their mouths. As he did
express his humility, that he might
not offend Csesar, so we may be easily
persuaded that he did manifest his
glory, that he might not offend his
disciples. Farindon.
WHO SHALL BE GREATEST.
Above all, let me mind my own
personal work ; to keep myself pure
and zealous and believing ; laboring to
do God's will, yet not anxious that it
should be done by me rather than by

others, if God disapproves of my do
ing it. Thomas Arnold.
Observe the spontaneous overflow
of his condescending and benign nar
ture. He took the child in his arms ;
an act not at all called for by the cir
cumstances of the case. James Ford.
Our Lord presented to the Apostles
the little child, as a kind of sacrament
of humility. Keble.
As a little child.
' ' Hear Doctor Eckart, hear him ! " he began :
" There was in days of old a learned man,
Who, longing for the truth, eight years did
pray
That God would show him some one who the
way

And when they were come to Capernaum, they that received tribute money came to Peter,
and said, Doth not your master pay tribute ? He saith, Yes.
And when he was come into the house, Jesus prevented him, saying, " What thinkest
thou,' Simon ? of whom do the kings of the earth take custom or tribute ? of their own chil
dren, or of strangers ? "
Peter saith unto him, " Of strangers."
Jesus saith unto him, "Then are the children free. Notwithstanding, lest we should
offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up ;
and when thou hast opened his mouth, thou shalt find a piece of money : that take, and
give unto them for me and thee."
And being in the house he asked them, "What was it that ye disputed among your
selves by the way ? "
But they held their peace : for by the way they had disputed among themselves, who
should be the greatest.
And Jesus, perceiving the thought of their heart, sat down, and called the twelve, and saith
unto them, " If any man desire to be first, the same shall be last of all and servant of all."
And he took a child, and set him in the midst of them : and when he had taken him in
his aims, he said unto them, " Verily I say unto you, Except ye be converted, and become
as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore
shall humble himself as this little child, the same is greatest in the kingdom of heaven.

INCIDENTS RELATING TO TRIBUTE AND OFFENSES. 181

Thereto would show. And on a time when
he
Was in great longing and perplexity,
He heard a voice from heaven, or in his
mind :
' Go to the front of the church, where thou
wilt find
One that the way to blessedness will show. '
Thither he went as fast as he could go,
And found a man whose clothes to rags were
worn,
Whose bare and dusty feet were bruised and
torn,
Who looked like one acquainted long with
sorrow.
He greeted him with, ' God give you good
morrow. '
' I never had ill morrow.' Then said he,
Wondering at what he heard, ' God prosper
thee. '
' I never had aught but prosperity, '
' Heaven save you, ' said the scholar. He
again,
' Other than saved I never was.' ' Explain ;
I understand not.' 'Willingly,' said the
man,
Whose thoughts upon their conversation
ran :
' Thou wishest me good morrow ; I reply
I never had ill morrow ; for am I
Hungry or thirsty, I praise God ; or, say
That I am shivering, as I am to-day, — ¦
Fair or foul weather — hail, or snow, or rain, —
As I praised God before, I do again.
Thence comes it that I never had ill morrow.
And thou didst say, as if I was in sorrow,
God prosper thee, poor man ! I answer thus :_
Sir, I have never been unprosperous ;
For I know how to live with God, and know
That what he does is best, and make it so ;
Pleasure or pain, whatever may befall,,
I take it cheerfully, as best of all,
And so I never had adversity.
God bless thee, then said'st thou ; and I to
thee,
I never was unblessed. I long to be
Only of God's will ; to the Will Divine
I have so given what once was will of mine
That what God wills, I will, and all is well. '
' But if God were to cast thee into Hell,
What wouldst thou then ? ' the scholar asked.
And he :
' God cast me into Hell ? It could not be';
His goodness holds him back. But, if not so,
I have two arms that would not let him go ;
One is Humility, and therewith I
Would straight take hold of his humanity ;
And with the other, that lifts me above
Up to his Godhead, the right arm of Love,
I would embrace him till he came to me,
And happier there with him my soul would be

Than in the heavens without him ! ' There
upon
The scholar mused, and understood anon
That not the high and learned path he trod,
But one much lower, nearest was to God.
R. H. Stoddard ( " Master Eckart's Sermon" ). ,
Except ye he converted.
Here is conversion after conversion,
being a solemn turning from some par
ticular sin ; in relation to which it is
not absurd to say that there is justifi
cation after justification ; the latter, as
following in time, so flowing from the
former. Thomas Fuller.
Woe to those who deaden tender
ness of conscience in children by their
bad examples or by false doctrines ;
which tell the children that they are still
unregenerate, children of the devil, not
yet Christians ; and who so put a
stumbling-block in the way of Christ's
little' ones, and " do despite to the
Spirit of grace," by which they are
"sealed to the Day of Redemption."
I see parents thinking that their chil
dren are to learn the deceitfulness of
the human heart from themselves, and
the workings of God's Spirit from
their parents ; but I often think that
the teachers ought to be converted in
deed ; that is, turned right round, and
become the learners, instead of the
teachers, and learn the workings of
God's Spirit from their children, and
the deceitfulness of the human heart
from themselves ; if at least the Lord
Jesus' words have any force or mean
ing at all ; when he said not, " Except
the little children be converted, " but,
" Except ye be converted, and become
as one of these little children," ye,
and not they, " shall in no wise enter
into the kingdom of heaven."
Canon Kingsley.
The Athenians, inquiring at the ora
cle how their Commonwealth might
become happy, were told " they should
be fortunate if they did hang their
most precious things on their children's

And whoso shall receive one such little child in my name receiveth me :
shall receive me, receiveth not me, but him that sent me."

and whosoever

182

CHRIST IN LITERATURE.

ears " ; by which was meant, instruct
ing them in the principles of piety
and virtue. And doubtless the counsel
is very proper for us at this time.
Dean Comber.
the man who cast out devils
in the name oe jesus.
The man here spoken of had not
yet made a profession of faith in Jesus,
and it is quite probable that he had
indeed a very imperfect faith in him,
recognizing him only as a prophet
whose name was a powerful charm in
exorcising devils. But Jesus would
not rebuke a faith that was even so
rudimentary and imperfect as this.
He gives a generous welcome to any
faith in him. No man who "casts
out devils " can be an enemy of Christ.
E. E.
John is here taught that no person
should be discouraged from the good
which he has attained in part, but
that he should rather be stimulated to
the further pursuit of the good that
remains yet to be attained. Bede.
The disciples had before " disputed
among themselves which of them
should be the greatest " ; they are now
instructed by the Lord so that they
see clearly that none should be rejected
by them. If Christ and a faith in
him could exist in these children, it
could be found also in the man whom
they had " forbidden." The retiring
and candid spirit of St. John is here
evinced. He seems to have long har
bored doubts on this point, and only
waited for a fit occasion to state them.
Bengel.
I will not break the certain laws of
Charity for a doubtful doctrine or of
uncertain truth. Dr. Whichcote.
Though we cannot think alike, may
we not love alike 1 May we not be of
one heart, though we are not of one
opinion 1 Without all doubt we may.

Every wise man, therefore, will aUow
others the same liberty of thinking
which he desires they should allow
him, and will no more insist on their
embracing his opinion than he would
have them to insist on embracing
theirs. "Is thine heart right as my
heart is with thy heart 1 If it be,
give me thy hand." I do not mean be
of my opinion. You need not. I do
not expect or desire it. Neither do I
mean I will be of your opinion. I
cannot; it does not depend on my
choice. I can no more think than I
can see or hear as I will. Keep you
your opinion, I mine ; and that as
steadily as ever. You need not even
endeavor to come over to me, or bring
me over to you. I do not desire you
to dispute these points, or to hear or
speak one word concerning them. Let
all opinions alone on one side or the
other, only give me thine hand.
John Wesley.
You are to accept as a Christian
every one whose life and disposition
are Christ-like, no matter how heretical
the denomination may be to which he
belongs. Wherever you find faith,
and righteousness, and love, and joy
in the Holy Ghost, you are to look
upon them as the stamped coin of
Christ's kingdom, and as a legal tender
from God to you. H. W. Beecher.
There is a principle which is pure,
placed' in the human mind, which, in
different places and ages, hath had dif
ferent names ; it is, however, pure, and
proceeds from God. It is deep and
inward, confined to no forms of re
ligion, nor excluded from any when
the heart stands in perfect sincerity.
For whomsoever this takes root and
grows, they become brethren. John Woolman.
Let us " follow truth in love " (Ephe
sians iv. 15), and, of the two, indeed
be contented rather to miss of the

And John answered him, saying, " Master, we saw one casting out devils in thy name,
and he followeth not us : and we forbade him, because he followeth not us."

INCIDENTS RELATING TO TRIBUTE AND OFFENSES. 183

conveyance of a speculative truth than
to part with love. When we would
convince men of anj error by the
strength of truth, let us withal pour
the sweet balm of love upon their
heads. Truth and love are two of the
most powerful things in the world,
and when they both go together, they
cannot easily be withstood. The golden
beams of truth and the silken cords
of love, twisted together, will draw
men on with a sweet violence, whether
they will or no. Cudworth.
I desire to have a league, offensive
and defensive, with every soldier of
Christ. John Wesley.
Thou eternal God, Father of our
Lord Jesus Christ, thou who art clothed
with all perfection, and whose eyes are
too pure to behold iniquity, but who
art full of patience and long-suffering,
breathe thy indulgent spirit into those
who themselves need it so much from
thee ; teach them tolerance to those
whom thou dost tolerate ; give to them
the disposition of Jesus Christ, who,
satisfied with a pure intention and an
honest will, waits long for what he
might demand at once. Teach us,
like him, to look upon the heart, upon
what is essential, and not upon vain
circumstances. Enlarge our heart;
tear away the prejudices and pride
which have narrowed its entrance, and
grant that all those whom thou hast
given us as brethren may find there
an asylum and a home ! Vinet.
I do not look upon an opponent as
an enemy to be repelled, but as a torch-
bearer to be welcomed for any fight
that he may bring. Hamerton.
Now we are not to tolerate men on
the ground of indifference to moral
truth. It does not make the slightest
difference in the world to men whether

flax is rotted in the dew by exposure
through nights and days in the field,
or whether it is put into a vat and
rotted by some chemical process ; and
shall they say that they are tolerant of
the one or the other method? They
do not bother themselves about these
matters, nor think of them, nor care
for them. There are a great many
men who revile systems of religion,
and say that churches are of no use ;
and yet they pride themselves on their
toleration toward them. They tolerate
churches because they would just as
lief go to one as to another. It is a
matter of indifference to them whether
they go to a Boman Catholic church,
or a Protestant church, or a church of
any of twenty different sects. And
I dare say they would just as lief stay
at home as go to either of them. They
do not care for either. And yet they
call their attitude in regard to them
toleration. I call it stupidity. I
never tolerate anything that I am
totally indifferent about. Toleration
implies sensibility, choice, belief, and
earnestness therein. Toleration is not
a permission by which we, being
grounded in the truth, and being made
royal by it, are placed in authority
over our fellow-men. It is not a kind
of charter which we give to them,
saying : "We have the true way; but
still we permit you, on account of
your weakness, to walk in it." Men's
liberties are not in our hands. Men
are not subject to us. I own no man
except in proportion as I love him ;
and you own nobody that you do not
love. No one has an ownership in
the human race except God. "One
is your Master, even Christ ; and all
ye are brethren." You have no per
missions to give. You may ape tyr
anny in its gracious moods ; but men
think by the same right that you do.

But Jesus said, " Forbid him not : for there is no man which shall do a miracle in my
name, that can lightly speak evil of me. For he that is not against us is on our part. For
whosoever shall give you a cup of water to drink in my name, because ye belong to Christ,
verily I say unto you, he shall not lose his reward.

184

CHRIST IN LITERATURE*.

Even if they think wrong, they think
by the same right that you do. It is
not therefore for you to interfere v/ith
their liberty in this regard. And
toleration does not consist in a gracious
courtesy. It is not for you to say :
" 0, we are the church ; we are the
orthodox people ; we have the keys ;
we. have the root; we have all that
belongs to the truth ; and yet we are
courteous, and will permit you out
siders to partake of the royal bounty
which God has given to us." No,
no ; I accept no such charity at any
body's hands. I accept no charity for
my head or for my heart. I am as
much crowned as the bishop or the
priest or the minister. There is no
sect that can crown me. There is no
body of men that can give me any
permission. You might as well come
to me and say, " I make you a present
of daylight," as to offer to give me
freedom of thought in matters of re
ligion ; and if a man should offer me
the twilight I should say to him,
"Thank you, sir; God made it when
he made the sun. It is my sun, and
not yours alone ; and it is my twi
light." You may own bouses, and
lands, and ships, and what not ; but
you cannot own me or my freedom to
think. God made me to think, and
to be free in my thinking, with re

sponsibility only to him, except so far
as the organization of society requires
some responsibility to it.
Henry Ward Beecher.
of offenses.
If thine eye offend thee pluck it out.
This may serve to expound that
mystical Arabian proverb wliich ad
vises us to shut the windows that the
houses may be light. Flavel.
The fire is not quenched.
God himself, we have always under
stood, hates sin with a most authentic,
celestial, and eternal hatred. A hatred,
a hostility, inexorable, unappeasable,
which blasts the scoundrel, and all
scoundrels ultimately, into black an
nihilation and disappearance from the
sum of things. The path of it is the
path of a flaming swoTd : he that has
eyes may see it, walking inexorable,
divinely beautiful and divinely ter
rible, through the chaotic gulf of
Human History, and everywhere burn
ing, as with unquenchable fire, the
false and the deadworthy from the
true and lifewortfiy ; making all hu
man history, and the biography of
every man, a God's Cosmos, in place
of a Devil's Chaos. So it is in the
end ; even so, to every man who is a
man, and not a mutinous beast, and
has eyes to see. Thomas Carlyle.

" And whosoever shall offend one of these little ones that believe in me, it is better for him
that a millstone were hanged about his neck, and he were cast into the sea. And if thy hand
offend thee, cut it off : it is better for thee to enter into life maimed, than having two hands
to go into hell, into the fire that never shall be quenched : where their worm dieth not, and
the fire is not quenched. And if thy foot offend thee, cut it off : it is better for thee to
enter halt into life, than having two feet to be cast into hell, into the fire that never shall
be quenched : where their worm dieth not, and the fire is not quenched. And if thine
eye offend thee, pluck it out : it is better for thee to enter into the kingdom of God with
one eye, than having two eyes to be cast into hell fire : where their worm dieth not, and
the fire is not quenched. For eveiy one shall be salted with fire, and every sacrifice shall
be salted with salt. Salt is good : but if the salt have lost his saltness, wherewith will ye
season it ? Have salt in yourselves, and have peace one with another.
" Take heed that ye despise not one of these little ones ; for I say unto you, That in
heaven their angels do always behold the face of my Father which is in heaven.
"For the Son of man is come to save that which was lost. How think ye? if a man
have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and
nine, and goeth into the mountains, and seeketh that which is gone astray ? and if so be

INCIDENTS RELATING TO TRIBUTE AND OFFENSES. 185

Their angels do always behold, etc.
And is there care in heaven ? And is there
love
In heavenly spirits to these creatures base,
That may compassion of their evils move ?
There is : — - else much more wretched were
the case
Of men than beasts : but 0 the exceeding
grace
Of Highest God ! that loves his creatures
so,
And all his workes with mercy doth
embrace,
That blessed angels he sends to and fro,
To serve to wicked man, to serve his wicked
foe!
How oft do they their silver bowers leave,
To come to succour us that succour want !
How oft do they with golden pinions
cleave,
The flitting skyes, like flying pursuivant,
Against fowle feendes to ayd us militant !
They for us fight, they watch, and dewly
ward,
And their bright squadrons round about
us plant ;
And all for love, and nothing for reward ;
0, why shpuld heavenly God to men have
such regard ! Edmund Spenser.
Hath any wounded thee with in
juries ? Meet them with patience.
Hasty words rankle the wound; soft
language dresses it ; forgiveness cures
it ; and oblivion takes away the scar.
It is more noble by silence to avoid an
injury, than by argument to overcome
it. Quarles.
In one sense an offending brother,
or an offender of any sort, is to be
forgiven unconditionally. It is not

Christian — it is fatal to a Christian
spirit — to cherish revengeful feelings
to an offender because he has not
asked you to forgive him. On the
other band, you cannot cast, pearls
before swine by offering him an ex
pression of your pardon while he stub
bornly refuses to seek it. But distinct
verbal confession is rare, and a brother
ly spirit runs before and understands
the first tacit acknowledgment of
wrong, and is not exacting in its
demand for explicit and humiliating
confession. A brotherly spirit loves
to give indirect evidence of forgive
ness before there is a direct confession.
As to taking an offender into con
fidence, that is a question of prudence.
Trust him if he is trustworthy. You
can forgive a man, and still distrust
him. But if you are a Christian, you
will not needlessly make your distrust
apparent. jj. E.
OF ASKING AND RECEIVING.
God denies us nothing, but with a
design to give us something better. If
he forbids a lust, it is to give us him
self. 0 wretched man ! that ever the
heart should be so blind, so hard, so
long in choosing. Thomas Adam.
Where two or three gather together.
When two are assembled to study
the law, then the Shechinah is pres-
enk Jewish Saying.

that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety
and nine which went not astray. Even so it is not the will of your Father which is in
heaven, that one of these little ones should perish.
"Moreover if thy brother shall trespass against thee, go and tell him his fault between
thee and him alone : if he shall hear thee, thou hast gained thy brother. But if he will not
hear thee, then take with thee one or two more, that in the mouth of two or three witnesses
every word may be established. And if he shall neglect to hear them, tell it unto the
church : but if he neglect to hear the church, let him be unto thee as an heathen man and
a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in
heaven : and whatsoever ye shall loose on earth shall be loosed in heaven.
"Again I say unto you, That if two of you shall agree on earth as touching anything
that they shall ask, it shaU be done for them of my Father which is in heaven. For where
two or three are gathered together in my name, there am I in the midst of them.'' -
Then came Peter to him, and said, " Lord, how oft shall my brother sin against me, and
I forgive him? till seven times?" Jesus saith unto him, "I say not unto thee, Until

186

CHRIST IN LITERATURE.

A Christian congregation calling up
on God, with one fieart and one voice,
and in one reverent and humble pos
ture, looks as beautiful as " Jerusalem
which is at peace with itself." I. Walton.
THE UNFORGIVING SERVANT.
The Babbinical rule was to forgive
three times and no more. Alford.
Chrysostom observes, that when Pe
ter instanced seven, as the number of
times that an offending brother should
be forgiven, he accounted certainly
that he was doing some great thing, —
that his charity was taking a large
stretch, — these seven being four times
more than the Jewish masters enjoined.
He increased the number of times with
the feeling, no doubt, that the spirit
of the new law of love which Christ
had brought into the world required
this. While this is true, there were
yet deeper motives for his selection of
the number seven. It was the only
number in the divine law with which
the idea of remission was ever linked
(see Leviticus xxv. 28). Trench.
The sum of ten thousand talents is
very great. If it were the Hebrew
talent, it would amount to fifteen mil
lions of dollars. Olshausen.
That it was allowed, under the Mo
saic law, to sell an insolvent debtor, is

implicitly stated (Leviticus xxv. 30) ;
and we find allusion to the same custom
in other places (2 Kings iv. 1 ; Nehe-
miah v. 5, 8 ; Isaiah 1. 1). Trench.
The severity of God only endures
till the sinner is brought to recognize
his guilt ; it is indeed, like Joseph's
harshness with his brethren, nothing
more than love in disguise ; and hav
ing done its work, having brought
him to the acknowledgment of his
guilt and misery, reappears as grace
again, granting him more than even
he had dared to ask or hope, loosing
the bands of his sins, and letting him
go free. Trench.
An hundred pence.
The insignificance of the sum is to
show us how trifling any offense
against one another is in comparison
to the vastness of our sin against God.
Alford.
Anger is not man's proper mood
toward sin, but sorrow, because all
men are sinners. These fellow-ser
vants are the praying people of God,
who plead with him against the op
pression and tyranny in the world. Alford.
It is not always right, but often
most wrong, the most opposite to right,
to press our rights; .... in the
kingdom of grace the sum of right
may be indeed the sum of wrong. Trench.

seven times : but, Until seventy times seven. Therefore is the kingdom of heaven likened
unto a certain king, which would take account of his servants. And when he had begun
to reckon, one was brought unto him, which owed him ten thousand talents. But foras
much as he had not to pay, his lo'rd commanded him to be sold, and his wife, and children,
and all that he had, and payment to be made. The servant therefore fell down, and wor
shiped him, saying, ' Lord, have patience with me, and I will pay thee all.' Then the lord
of that servant was moved with compassion, and loosed him, and forgave him the debt.
But the same servant went out, and found one of his fellow-servants, which owed him an
hundred pence : and he laid hands on him, and took him by the throat, saying, ' Pay me
that thou owest.' And his fellow-servant fell down at his feet, and besought him, sayin",
' Have patience with me, and I will pay thee all.' And he would not : but went and cast
him into prison, till he should pay the debt. So when his fellow-servants saw what was
done, they were very sorry, and came and told unto their lord all that was done. Then his
lord, after that he had called him, said unto him, ' 0 thou wicked servant, I forgave thee
all that debt, because thou desiredst me : shouldest not thou also have had compassion on
thy fellow-servant, even as I had pity on thee ? ' And his lord was wroth, and delivered

INCIDENTS RELATING TO TRIBUTE AND OFFENSES. 187

So likewise shall my Heavenly Father.
This is also from the sermon on the
Mount. But in the more emphatic
repetition here it is no longer your
Father, as it is there but my Heav
enly Father, in whose name and com
mission I, by way of warning, an
nounce to you this principle, according
to which if you judge yourselves, the
matter rests there ! My Father, who
remains not the less King, Lord, and

Judge. So, precisely as the parable
represents it, and not otherwise, will
he certainly do to you also my disci
ples and apostles, if ye . . . . for
give not your brethren. Stier.
At Zurich, when the gospel was first
preached (by the Beformers), they gave
liberty to their captives and prisoners,
from a grateful sense of their own de
liverance by Christ. Dr. Manton.

him to the tormentors, till he should pay all that was due unto him. So likewise shall my
Heavenly Father do also unto you, if ye from your hearts forgive not every one his brother
their trespasses."

CHAPTEE XXI.

JESUS AT THE FEAST OF TABERNACLES.

HIS BRETHREN URGE HIM TO AT
TEND THE FEAST.
There is some ambiguity about the
word "brethren" in the Bible, — it
sometimes has the sense of cousins.
But there seems little reason to doubt
that Jesus had half brothers and sisters,
the children of Mary, younger than
himself. The efforts to avoid this
conclusion have their origin in a mis
taken opinion that celibacy is essential
to holiness, and in the semi-divine
honors paid to the mother of our
Lord. E. E.
My time is not yet come.
God has appointed a nice, easy hour
for everything ; and that hour has the
whole world for its enemy : it must
attack it. The Devil shoots and throws
at the poor clock-hand, but in vain ;
for all depends on the hour. Till the
hour comes, and the hand has run its
course, the Devil and the world shall
accomplish nothing. Luther.

Me it hateth.
Erasmus used to say, that Luther
might have had an easy life if he had
not touched the Pope's crown and the
monks' bellies. Eyle.
Those who please all men at all
times ought deservedly to look on
themselves with suspicion. Bengel.
HE REFUSES TO CALL FIRE FROM
HEAVEN.
As Elias did.
Things done by an extraordinary spirit
are not to be drawn into precedents in
ordinary cases. How many ridiculous
and even pernicious things have en
thusiasts been led into, on pretense of
imitating the actions of extraordinary
men ; which would have been effect
ually prevented, had they attended to
this one rule, that we should not
attempt to follow the actions of the
greatest or best of men, recorded in
Scripture, farther than it appears, either

Now the Jews' feast of tabernacles was at hand. His brethren therefore said unto him,
" Depart hence, and go into Judsa, that thy disciples also may see the works that thou doest.
For there is no man that doeth anything in secret, and he himself seeketh to be known
openly. If thou do these things, show thyself to the world." For neither did his brethren
believe in him.
Then Jesus said unto them, "My time is not yet come : but your time is alway ready.
The world cannot hate you ; but me it hateth, because I testify of it, that the works
thereof are evil. Go ye up unto this feast : I go not up yet unto this feast ; for my time is
not yet full come."
When he had said these words unto them, he abode still in Galilee. But when his breth
ren were gone up, then went he also nip unto the feast, not openly, but as it were in secret.
And it came to pass, as he went to Jersusalem, that he passed through the midst of
Samaria and Galilee, and sent messengers before his face : and they went, and entered into

JESUS AT THE FEAST OF TABERNACLES.

189

from plain directions of Scripture or
from the nature of the case, that they
can and should be imitated. Dr. John Evans.
Let us take heed we do not some
times call that zeal for God and his
gospel, which is nothing else but our
own tempestuous and stormy passion.
True zeal is a sweet, heavenly, and
gentle frame, which maketh us active
for God, but always within the sphere
of love. It never calls, for fire from
heaven to consume those that differ a
little from us in their apprehensions.
It is like that kind of lightning (which
the philosophers speak of) that melts
the sword within, but singeth not the
scabbard without. It strives to save the
soul, but hurteth not the body. CUDWORTH.
The fire of zeal should be sustained
with the oil of mercy. Thomas Aquinas.
Our zeal must be kindled with pure
fire from God's altar; that it may
rather warm than burn, enliven than
inflame. Dr. Whichcote.
He came not in the spirit of Elias,
but with meekness and gentle insinua
tions, mild as the breath of heaven,
not willing to disturb the softest stalk
of a violet. Bishop Jeremy Taylor.

HE ANSWERS CERTAIN WHO PRO
POSE TO BE HIS DISCIPLES.
Hell is paved with good intentions. Luther.
It frequently happens that we may
learn the true character of persons
admitted to the Lord's presence, not
so much by their declarations or ques
tions, as by 'his answers. For he saw
their hearts, and in their hearts read
the real meaning and motive of their
words. This man, as St. Matthew
informs us, was " a scribe," and he
probably had an eye to some post of
high honor and worldly distinction in
Christ's kingdom; hence the discom
fiture of his ambitious hopes in the
meek and lowly disclaimer, " Foxes
have holes," etc. Probably the person
next mentioned, who was a disciple,
while he professed so much duty to
wards his deceased father, was rather
looking to his share in the patrimony,
and was actuated by the love of money,
as the other by the love of worldly
advancement. James Ford.
Foxes have holes.
He placed all rest, and had no resting-place ;
He healed each pain, yet lived in sore distress ;
Deserved all good, yet lived in great dis
grace ;
Gave all hearts joy, himself in heaviness ;
Suffered them live, by whom himself was
slain :
Lord, who can live to see such love again ?
Countess of Pembroke.

a village of the Samaritans, to make ready for him. And they did not receive him, because
his face was as though he would go to Jerusalem.
And when his disciples James and John saw this, they said, " Lord, wilt thou that we
command fire to come down from heaven, and consume them, even as Elijah did ? "
But he turned, and rebuked them, and said, ' ' Ye know not what manner of spirit ye
are of. For the Son of man is not come to destroy men's lives, but to save them. " And
they went to another village.
And it came to pass, that, as they went in the way, a certain scribe said unto him,
"Lord, I will follow thee whithersoever thou goest."
And Jesus said unto him, "Foxes have holes, and birds of the air have nests ; but the
Son of man hath not where to lay his head."
And he said unto another, " Follow me."
But he said, " Lord, suffer me first to go and bury my father."
Jesus said unto him, " Let the dead bury their dead : but go thou and preach the king
dom of God."
And another also said, " Lord, I will follow thee ; but let me first go bid them farewell,
which are at home at my house. "

190

CHRIST IN LITERATURE.

His poverty was so great that he
was born in another man's house, and
buried in another man's tomb, as not
having wherein to rest his head.
Dean Boys.
Bid them farewell.
The man seems to have had in his
mind the case of Elisha, to whom Eli
jah gave leave ; for Jesus in reply em
ploys the figure of a plow (1 Kings
xix. 19). The kingdom of God re
quires more zeal of us than does the
discipline of the law; nor is it safe
for us to appeal to Elijah (verse 54)
or to Elisha. Bengel.
Looking hack.
Lot's wife looked back; and God
never gave her leave to look forward
again  God hath set our eyes
in our foreheads to look forward, not
backward; not to be proud of that
which we have done, but diligent. in,
that which we are to do. Dr. Donne.
'T is none of his, whatsoever is pre
tended, that makes us unnatural, that
makes us disrespective of our friends,
or uncivil to them, or utterly renounce
the bonds of nature and relation. It
only requires that they should not
hinder us, that they should not stay,
or let us, from our master's business.
Kiss them we may ; but part and kiss ;
not stay long upon ceremonies ; much
less defer our following him till they
be dead and buried, till they first for
sake us. Dr. Frank.
"We must bid all things stand aside
that would impede us, and tell them
that they have no interest at all in us
when we are in pursuit of so great a

good; the love of which will soon
reconcile us to the hardest duties and
endear to us the most self-denying
courses. It will alter the countenance
of sufferings and make all the troubles
of this life cast a kinder aspect on us.
Nay, it will enable us to look death in
the face with a cheerful heart ; for it
will present it to us in another shape,
and make the grave, that house of
darkness, seem like the Beautiful Gate
of the Temple of God. Bishop Patrick.
christ appears at the feast.
If any man 'will do his ¦will.
In interpreting this verse, I believe
we must be careful not to lay more
meaning on the expression " do his
will " than our Lord meant it to bear.
I say this because I observe many
respectable commentators place such a
very wide and comprehensive sense
upon " doing God's will," that they
miss entirely our Lord's purpose in
speaking the words. They start with
saying that to "do God's will," we
must have faith in Christ, new hearts,
grace reigning within us, and the like,
and thus represent our Lord as saying
in effect, " If any man will become a
true believer, and a converted man, he
shall ' knovV of the doctrine,' " etc. I
venture to think that such interpreta
tion completely misses the mark, and
is going round in a circle. Of course
any true believer knows true doctrine.
I believe that our Lord's object was
simply to encourage the honest-minded,
sincere, single-eyed inquirer after truth.
To such a man, though at present very
ignorant, he says, " If you really have
a desire to do God's will, to please

And Jesus said unto him, "No man, having put his hand to the plow, and looking
back, is fit for the kingdom of God." ,
Then the Jews sought him at the feast, and said, " Where is he ? " And there was much
murmuring among the people concerning him : for some said, " He is a good man " :
others said, "Nay ; but he deceiveth the people." Howbeit no man spake openly of him
for fear of the Jews.
Now about the midst of the feast Jesus went up into the temple, and taught. And the
Jews marveled, saying, " How knoweth this man letters, having never learned ? "
Jesus answered them, and said, " My doctrine is not mine, but his that sent me. If any

JESUS AT THE FEAST OF TABERNACLES.

191

him, and to follow any light he gives
you, you will be taught of him, you
will find out the truth. My doctrine
may be hid from the wise and prudent,
but it is revealed to babes (Matthew xi.
25). I hold, in short, that we should
take as simple a view as possible of the
sentence, " If any man will do his will,"
and be very careful that we do not
mar its usefulness . by putting more
meaning on it than our Lord intended.
J. C. Byle.
The more we exercise the spiritual
faculty, the more certain do spiritual
things become. He who habitually
obeys conscience sees, more and more
clearly, the eternal distinction between
right and wrong. He who habitually
disobeys his conscience at last can
hardly discern any law of duty. To
him who constantly looks forward with
trust to a future life, immortality be
comes more and more certain. The
pure in heart, who habitually look up
to a heavenly ideal of goodness, see
God more and more. He who trusts
in Providence comes at last to stand so
firmly on that rock, that no, doubt
can disturb, no disappointment shake,
his confidence that all things are work
ing together for ultimate good.
James Freeman Clarke.
Most true it is, as a wise man teaches
us, that " doubt of any sort cannot be
removed except by action." On which
ground, too, let him who gropes pain
fully in darkness or uncertain light,
and prays vehemently that the dawn

may ripen into day, lay this other
precept well to heart, which to me was
of invaluable service : " Do the duty
which liest nearest thee," which thou
knowest to be a duty ! Thy second
duty will already have become clearer,
Thomas Carlyle.
Anaxagoras well said, Manus causa
sapiential ; 't is not the brain, but the
hand, that causeth knowledge and
worketh wisdom  That of Aris
totle is true, "These things we learn
to do, we learn by doing them." "We
learn devotion, by prayer ; charity, by
giving alms ; meekness, by forgiving
injuries ; humility and patience, by
suffering; temperance, by every day
fighting against our lusts. As we
know meat by the taste, so do we the
things of God by practice and experi
ence, and at last discover heaven itself
in piety ; and this is that which St.
Paul calls "knowledge according to
godliness." Antony Farindon.
Do the best thou knowest to-day.
Shrink not from frequent errors in this
gradual, fragmentary state. Follow
thy light for as much as it will show
thee ; be faithful as far as thou canst,
in hope that faith presently will lead
to sight. Help others without blaming
their need of help. Love much and
be forgiven. Margaret Fuller.
Every whit whole.
There is no part of a man's nature
which the gospel, does not purify, no
relation of his life which it does not
hallow  Christ did not cast six

man will do his will, he shall know of the doctrine, whether it be of God, or whether I
speak of myself. He that speaketh of himself seeketh his own glory : but he that seeketh
his glory that sent him, the same is true, and no unrighteousness is in him. Did not
Moses give you the law, and yet none of you keepeth the law ? Why go ye about to kill
me?" The people answered and said, " Thou hast a devil : who goeth about to kill thee ? "
Jesus answered and said unto them, " I have done one work, and ye all marvel. Moses
therefore gave unto you circumcision ; (not because it is of Moses, but of the fathers ;) and
ye on the Sabbath day circumcise a man. If a man on the Sabbath day receive circumcision,
that the law of Moses should not be broken, are ye angry at me, because I have made a
man every whit whole on the Sabbath day ? Judge not according to the appearance, but
judge righteous judgment."

192

CHRIST IN LITERATURE.

devils out of Mary Magdalene and
leave one ; he cast out all the seven.
He did not partly cure the lame man
at the pool of Bethesda ; he made him
every whit whole. A. W. Hare.
That the law of Moses should not he hroken.
None more readily obtain the credit
of being very pious persons than the
superstitious or the hypocritical. Descartes.
Ye judge according to appearances.
The price of the temptation which
urges us to seek for such evidence and
appearances as are in favor of our
desires, and to disregard those which
oppose them, is wonderfully great. In
this respect we are all, more or less,
active promoters of error. Faraday.
Our Saviour appeared without any
of those attendant accidents which at
tract the eye and charm the imagina
tion. For the knowledge that he was
to introduce being an eternal truth,
the proper mansion for it was in the
reason and judgment ; into which when
it had once entered, it was not to be
removed by any impressions upon the
lower faculties, to which it was not to
be beholden for a reception.
Sir Bichard Steele.
Whom ye know not.
When St. Columban said to Luanus
concerning his ardent devotion to learn
ing, " My child, many out of undue
love of knowledge have shipwrecked
their souls," "My father," replied the
boy with deep humility, " if I learn to

know God I shall never offend fiim,
for they only offend him who know
him not." F. W. Farrar.
I sat last summer sometimes for
hours, in the dreamy air of the moun
tains, and saw, over against the Twin
Mountain House, the American aspen,
of which the forests there are full. I
saw all the coquetries and blinkings
of tfiat wonderful little tree. — the
witch, the fairy-tree of the forest. As
I sat there, when there was not a
cloud moving, when there was not a
ripple on the glassy surface of the
river, when there was not a grain of
dust lifted, when everything was still,
— dead still, — right over against me
was that aspen tree ; and there was
one little leaf quivering and dancing
on it. It was so nicely poised on its
long, slender stem that it knew when
the air moved. Though I did not
know it, though the dust did not know
it, and though the clouds did not know
it, that leaf knew it ; and it quivered
and danced, as much as to say, " 0
wind ! you can't fool me." It detected
the motion of the air when nothing else
could. Now, it only requires sensibil
ity in us to detect physical qualities,
if we have the corresponding qualities ;
or social elements, if we have the cor
responding elements ; or moral attri
butes, if we have the corresponding
attributes. "We detect all qualities by
the sensibility in us of corresponding
qualities which reveal them to us.
And he who has largely the divine
element will be able to recognize the

Then said some of them of Jerusalem, " Is not this he, whom they seek to kill ? but, lo,
he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this
is the very Christ ? howbeit we know this man whence he -is : but when Christ cometh, no
man knoweth whence he is.''
Then cried Jesus in the temple as he taught, saying, " Ye both know me, and ye know
whence I am : and I am not come of myself, but he that sent me is true, whom ye know
not. But I know him : for I am from him, and he hath sent me.''
Then they sought to take him : but no man laid hands on him, because his hour was not
yet come. And many of the people believed on him, and said, " When Christ cometh, will
he do more miracles than these which this man hath done ? " The Pharisees heard that
the people murmured such things concerning him ; and the Pharisees and the chief priests
sent officers to take him.

JESUS AT THE FEAST OF TABERNACLES.

193

divine existence. That element in
him is the power by which he is
brought to a knowledge of God. And
it is a fool that says in his heart,
" There is no God." H. W. Beecher.
River of living: water.
He that cometh to me shall be so
furnished with the Holy Ghost, that he
shall not only be quickened and re
freshed himself and delivered from
thirst, but he shall also be a strong
stone vessel, from which the Holy
Ghost in all his gifts shall flow to
otters, refreshing, comforting, and
strengthening them, even as he was
refreshed by me. So St. Peter on
the day of Pentecost, by one sermon,
as by a rush of water, delivered three
thousand men from the Devil's king
dom, washing them in an hour from
sin, death, and Satan. Luther.
"When a man turns to the Lord, he
is like a fountain filled with living
water, and rivers flow from him to
men of all nations and tribes.
Babbinical Saying.
the people dispute about him.
Not comparing of Scripture with
Scripture, but taking any single sen
tence that seems to plead for that we

cause of error. Such is the Jews' rea
soning here. They catch at one thing,
speaking of Messiah's divinity, and take
no notice of other places. Hutcheson.
In religious matters people are easily
satisfied with very imperfect and super
ficial reasoning, when they want to be
satisfied and to be spared further trou
ble. Men never want reasons to con
firm their will. This seems to have
been the case with the Jews. Byle.
The man who is certain he is right
is almost sure to be wrong, and he has
the additional misfortune of inevitably
remaining so. All our theories are
fixed upon uncertain data, and all of
them want alteration and support.
Ever since the world began opinion
has changed with the progress of
things, and it is something more than
absurd to suppose that we have a sure
claim to perfection, or that we are in
possession of the highest stretch of in
tellect which has or can result from
human thought. Faraday.
THE OFFICERS TESTIFY OF HIM.
Never man spake like this man.
There is a power in the direct glance
of a sincere and loving soul, which

would be at, is a very great nursery and | will do more to dissipate prejudice and
* . .
Then said Jesus unto them, " Yet a little while am I with you, and then I go unto him
that sent me. Ye shall seek me, and shall not find me : and where I am, thither ye cannot
come." Then said the Jews among themselves, " Whither will he go, that we shall not find him ?
Will he go unto the dispersed among the Gentiles, and teach the Gentiles ? What manner of
saying is this that he said, ' Ye shall seek me, and shall not find me : and where I am,
thither ye cannot come ? '"
In the last day, that great day of the feast, Jesus stood and cried, saying, " If any
man thirst, let him come unto me, and drink. He that believeth on me, as the scripture
hath said, out of his belly shall flow rivers of living water. " (But this spake he of the
Spirit, which they that believe on him should receive : for the Holy Ghost was not yet
given ; because that Jesus was not yet glorified.)
Many of the people, therefore, when they heard this saying, said, " Of a truth this is the
Prophet." Others said, "This is the Christ.'' But some said, "Shall Christ come out
' of Galilee ? Hath not the Scripture said, " that Christ cometh of the seed of David, and out
of the town of Bethlehem, where David was ? " So there was a division among the people,
because of him. And some of them would have taken him ; but no man laid hands on him.
Then came the officers to the chief priests and Pharisees ; and they said unto them,
"Why have ye not brought him ? "
13

194

CHRIST IN LITERATURE.

kindle charity than the most elaborate
arguments. George Eliot.
Lord Peterborough, speaking on one
occasion of the celebrated Fenelon, ob
served : " He is a delicious creature ; I
was forced to get away from him as
fast as I possibly could, else he would
have made me pious." "Would to God
that all of us had such an influence
over godless men ! Spurgeon.
Nicodemns pleads for him.
The fact of Nicodemus having come
to Jesus " by night " is always men
tioned by St. John where his name
occurs (see John xix. 39). It is to
my mind a strong proof that he was a
coward when he first came to our Lord,
and dared not come openly by day. Byle.

Out of Galilee .... no prophet.
The spirit of the Lord was never
known to ,rest upon a poor man.
Babbinical Saying.
Every man unto his own house.
Now follows a marvelous termina
tion of this whole affair. That so
strong a combination should of itself
melt away, and all these persons, like
waves of the sea, be broken asunder
by their own impetuosity, who does
not recognize in it the hand of God
bringing them to this pass ? But God
remains ever like himself. Calvin.
See what one man may do against a
mischievous multitude. It is good to
be doing, though there be few or none
to second us. Trapp.

The officers answered, " Never man spake like this man."
Then answered them the Pharisees, "Are ye also deceived ? Have any of the rulers or
of the Pharisees believed on him ? but this people who knoweth not the law are cursed."
Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) "Doth
our law judge any man, before it hear him, and know what he doeth ?"
They answered and said unto him, "Art thou also of Galilee ? Search, and look : for
out of Galilee ariseth no prophet." And every man went unto his own house.
And Jesus went unto the mount of Olives.

CHAPTER XXII

DISCUSSIONS WITH THE PHARISEES.

THE WOMAN TAKEN IN ADULTERY.
Set her in the midst.
The only godliness we glory in is to
find out others' ungodliness ; and we
hunt after other men's sins, not that
we may mourn over them, but that we
may cast them in their teeth.
S. Gregory Nazianzen.
To tempt him.
If he should have condemned her,
then where is that mercy that all
the world speaks of to be in thee?
If he should not have condemned
her, then lo ! thou art clean contrary
to Moses' law. Thus, by a dilemma,
they thought to catch him. Christ
sounds the secrets of their hearts,
and willeth them, after examination
of themselves, to proceed to execute
the sentence of Moses' law upon the
woman. In effect the law is just ; but
let just men perform the equity of the
law : which answer, saith S. Austin,
was just and gentle ; " let this sinner
be punished, but not by sinners." C. Sutton.

Let him that is ¦without sin.
A parboiled conscience is not right,
soft in one part and hard in another.
The spirit of God is uniform in its
work. Gurnall.
Nothing so much inclines us to be
merciful toward others as the thought
of our own peril. Augustine.
Christ intended, by doing nothing,
to show how unworthy they were of
being heard ; just as if any one, while
another was speaking to him, were to
draw lines on tfie wall, or to turn his
back, or to show by any other sign
that he was not attending to what was
said. Calvin.
How, Lord ? Dost thou then favor
sin? Not so, assuredly. Mark what
he says. " Go : henceforth sin no
more." You see then that the Lord
condemned, but he condemned sin, not
man. For were he a favorer of sin,
he would say, " Neither will I condemn
thee. Go : live as thou wilt." Augustine.

And early in the morning he came again into the temple, and all the people came unto
him ; and he sat down, and taught them. And the scribes and Pharisees brought unto
him a woman taken in adultery ; and when they had set her in the midst, they say unto
him, " Master, this woman was taken in adultery, in the very act. Now Moses in the
law commanded us, that such should be stoned : but what sayest thou ? This they said,
tempting him, that they might have to accuse him.
But Jesus stooped down, and with his finger wrote on the ground, as though he heard
them not. So when they continued asking him, he lifted up himself, and said unto them,
"He that is without sin among you, let him first cast a stone at her." And again he
stooped down, and wrote on the ground.
And they which heard it, being convicted by their own conscience; went out one by one,

196

CHRIST IN LITERATURE.

Whosoever committeth sin is the servant
of sin.
The wages that sin bargains with
the sinner are life, pleasure, and profit ;
but the wages it pays him are death,
torment, and destruction. He that
would understand the falsehood and
deceit of sin must compare the prom
ises and the payment together. South.
The body was made for the soul,
not the soul for the body ; as that
which in itself has no life and sense is
made for the use of that which has.
The body is only a convenient habi
tation for the soul in this world, an
instrument of action, and a trial and
exercise of virtue; but the soul is to
rule the body and govern it  It
is a vile and unnatural subjection to
serve the body, which was made to
serve the soul ; such men shall receive
the reward of slaves, to be turned out
of God's family, and not inherit with
sons and freemen ; for the servant abid
eth not in the house forever. Sherlock.
He that breaks off his sins doth
best make it appear that his heart is
broken for them. If you would know
whether there has been rain in the
night, look upon the ground, and that
will discover it. 0 my friends, if
the dust be laid, if all earthly joys,
contentments, pleasures, concernments,
be laid, you may conclude your sorrow
was a shower sent into your souls from
heaven. Samuel Shaw.

Commit adultery- no more; but sin
no more. No partial repentance or
sorrow for any particular sin will
suffice a penitent that hopes for mercy
from God ; but a leaving off all sin, of
what kind soever it is. Poole.
CHRIST DISCOURSES IN THE TEM
PLE.— DISPUTES 'WITH THE PHAR
ISEES.
I am the light of the world.
Christ, by occasion of being early in
the temple, and the sun shining bright,
took occasion to fall into large dis
course of the Sun of the world and
heavenly light, and concerning the
darkness of man. Bishop Andrewes.
0 Lord, be thou light unto my eyes,
music to my ears, sweetness unto my
taste, and a full contentment to my
heart ; be thou my sunshine in the
day, my food at the table, my repose
at the night season, my clothing in
nakedness, and my succor in all neces
sities ! Bishop Cosln.
Never yet did there exist a full faith
in the divine Word, by whom light as
well as immortality was brought into
the world, wliich did not expand the
intellect while it purified the heart;
which did not multiply the aims and
objects of the understanding while it
fixed and simplified those of the de
sires and passions. Coleridge.
I am not alone.
A man enjoys the greatest peace of
mind when he has once settled himself
in a firm and steadfast belief of God's

beginning at the eldest, even unto tho last ; and Jesus was left alone, and the woman stand
ing in the midst. When Jesus had lifted up himself, and saw none but the woman,
he said unto her, "Woman, where are those thine accusers? hath no man condemned
thee ? "
She said, "No man, Lord."
And Jesus said unto her, "Neither do I condemn thee : go, and sin no more.''
Then spake Jesus again unto them, saying, "lam the light of the world : he that fol
loweth me shall not walk in darkness, but shall have the light of life.''
The Pharisees therefore said unto him, " Thou bearest record of thyself; thy record is
not true.''
Jesus answered and said unto them, " Though I bear record of myself, yet my record is
true : for I know whence I came, and whither I go ; but ye cannot tell whence I come,
and whither I go. Ye judge after the flesh ; I judge no man. And yet if I judge, my

DISCUSSIONS WITH THE PHARISEES.

197

providence, and an absolute dependence
upon his design and will. Quesnel.
The Father that sent me.
Christ hath taught us to say, " Our
Father " ; a form of speech which he
never used himself. Sometimes he
calls him "the Father," sometimes
" my Father," sometimes " your," but
never " our." He makes no such con
junction of us to himself as to make
no distinction between us and him
self; so conjoining us as to distinguish,
though so distinguishing as not to sep
arate us. Bishop Pearson.
The Father hath not left me alone.
Let us not think holiness in the
hearts of men here in the world is a
forlorn, forsaken, and outcast thing
from God, that he hath no regard of.
Holiness, wherever it is, though never
so small, if it be but hearty and sin
cere, it can no more be cut off and
discontinued from God, than a sun
beam here upon earth can be broken
off from its intercourse with the sun,

and be left alone amidst the mire and
dust of this world. Cudworth.
Where is thy Father?
By these words they meant that
they did not so highly value Christ's
Father as to ascribe anything to the
Son on his account. Calvin.
Ye shaU die in your sins.
Better a thousand times to die in a
ditch than to die in our sins ! They
that die in their sins shall rise in their
sins, and stand before Christ in their
sins. Burkitt.
Do always those things that please him.
Do you seek any further reward
beyond that of having pleased God?
In truth, you know not how great a
good it is to please him. Chrysostom.
To come to Christ is no one tran
sient act, to be done once in a man's
life. "What he calls " coming to him,"
he elsewhere expresses by " abiding in
him," and by continuing in his word.
Beveridge.

judgment is true : for I am not alone, but I and the Father that sent me. It is also
written in your law, that the testimony of two men is true. I am one that bear witness
of myself, and the Father that sent me beareth witness of me. "
Then said they unto him, "Where is thy Father ? "
Jesus answered, " Ye neither know me, nor my Father : if ye had known me, ye should
have known my Father also."
These words spake Jesus in the treasury, as he taught in the temple : and no man laid
hands on him ; for his hour was not yet come.
Then said Jesus again unto them, " I go my way, and ye shall seek me, and shall die in
your sins : whither I go, ye cannot come."
Then said the Jews, " Will he kill himself ? because he saith, ' Whither I go, ye cannot
come." And he said unto them, "Ye are from beneath ; I am from above : ye are of this world ;
I am not of this world. I said therefore unto you, that ye shall die in your sins : for if ye
believe not that I am he, ye shall die in your sins." Then said they unto him, "Who art
thou?" And Jesus saith unto them, " Even the same that I said unto you from the beginning.
I 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."
They understood not that he spake to them of the Father. Then said Jesus unto them,
"When ye have lifted up the Son of man, then shall ye know that I am he, and that I do
nothing of myself ; but as my Father hath taught me, I speak these things. And he that
sent me is with me : the Father hath not left me alone ; for I do always those things that
please him."
As he spake these words, many believed on him. Then said Jesus to those Jews which

198

CHRIST IN LITERATURE.

The truth shall make you free.
The liberty of tfie sons of God is
a holy and amiable captivity to the
Spirit. The will of man is in lote
with those chains which draw us to
God, and loves the fetters that con
fine us to the pleasures and religion of
the kingdom. And as no man will
complain that his temples are restrained,
and his head is prisoner, when it is
encircled with a crown ; so, when the
Son of God hath " made us free," and
hath only subjected us to the service
and dominion of the Spirit, we are free,
as princes within the circle of their dia
dem, and our chains are bracelets, and
the law is " a law of liberty," and " his
service is perfect freedom " : and the
more we are subjects, the more we
shall " reign, as kings " ; and the faster
we run, the easier is our burden ; and
Christ's yoke is like feathers to a
bird, — not loads, but helps to motion;
without them the body falls. Sucli is
the load and captivity of the soul, when
we do the work of God, and are his
servants, and under the government of
the Spirit. Jeremy Taylor.
We .... were never in bondage.
Carnal hearts are sensible of no
other grievances than those that molest
the body and injure their secular
affairs. Talk to them of encroachments
on their civil liberty and property, tell
of waste committed on their lands or

damage done to their houses, and they
understand you very well, and can give
you a sensible answer; the thing
touches and affects them. But dis
course to them of the bondage of sin,
or captivity to Satan, and a liberty
by Christ, — tell them of wrong done
to their souls, and you bring strange
things to them. Matthew Henry.
There is no accounting for the igno
rance of unbelief, as any minister of
Christ knows by painful experience. Alford.
Ye seek to Mil me.
The more false any man is in his
religion, the more fierce and furious fie
is in mamtaining it; tfie more mis
taken, the more imposing ; the more in
a man's religion is his own, the more
he is concerned for it, but cool and
indifferent enough for that which is
God's. Whichcote.
If God were your Father.
The souls of the sons of God are
greater than their business ; and they
are thrown out, not to do a certain
work, but to be a certain thing; to
have some sacred lineaments, to share
some divine tint of the parent mind
from which they come. Martineau.
No man sees more of God than he
has in himself. There must be in him
those elements through which he

believed on him, "If ye continue in my word, then are ye my disciples indeed ; and ye
shall know the truth, and the truth shall make you free."
They answered him, "We be Abraham's seed, and were never in bondage to any man ;
how sayest thou, Ye shall be made free ? "
Jesus answered them, "Verily, verily, I say unto you, Whosoever committeth sin, is the
servant of sin. And the servant abideth not in the house forever : but the Son abideth
ever. If the Son therefore shall make you free, ye shall be free indeed. I know that ye are
Abraham's seed ; but ye seek to kill me, because my word hath no place in you. I speak
that which I have seen with my Father : and ye do that which ye have seen with your
father. "
They answered and said unto him, " Abraham is our father."
Jesus saith unto them, "If ye were Abraham's children, ye would do the works of Abra
ham. But now ye seek to kill me, a man that hath told you the truth, which I have heard
of God : this did not Abraham. Ye do the deeds of your father."
Then said they to him, "We be not born of fornication ; we have one Father, even God."
Jesus said unto them, "If God were your Father, ye would love me : for I proceeded

DISCUSSIONS WITH THE PHARISEES.

199

comes to a knowledge or experience of
the Divine. Beecher.
Your father the Devil.
As we are called the children of
God, not only because we resemble
him, but because he governs us by his
Spirit, because Christ lives and is vig
orous in us so as to conform us to
his Father's image ; so, on the other
hand, the Devil is said to be the
father of those whose understandings
he blinds, whose hearts he moves to
commit all unrighteousness, and on
whom, in short, he acts powerfully and
exercises his tyranny. Calvin.
He was a murderer.
The world is a den of murderers,
subject to the Devil. Lf we desire to
live on earth, we must be content to be
guests in it, and to lie in an inn where
the host is a rascal, whose house has
over the door this sign or shield, " For
murder and lies." For this sign and
escutcheon Christ himself hung over
the door of his house, when he said,
" He is a murderer and a liar." Luther.
"Wicked men will be, charged with
such sins as they would willingly have
committed, but could not, through
want of opportunity. Eambach.

Art thou greater than our father Abraham 7
This was always an old and religious
practice with them and their fore
fathers; if any did complain of their
errors and corruptions, and desired to
have true religion restored, straightway
to condemn such for heretics, as men
novatores return, new-fangled and fac
tious. Bishop Jewell.
Never was righteousness in its ver
tical point but in him, where it cast
not the least shadow for envy or de
traction to walk in ; for amongst all
the heresies the Church was to cope
withal, we read of none that called his
piety in question ; and all this, propter
nos, for our sakes ; that in his meek
ness we may shut up our anger, in his
humility abate our pride, in his pa
tience still and charm our frowardness,
in his bounty spend ourselves, in his
compassion and bowels melt our stony
hearts, and in his perfect obedience
beat down our rebellion; not in the
cloud, or in the fiery pillar, not in
darkness and tempest, not in those
ways of his which are as hard to find
out as tfie passage of an arrow in the
air or a ship in the sea, but in tegmine
carnis, as Arnobius speaks, that we
may take a pattern by him. Farindon.

forth and came from, God ; neither came I of myself, but he sent me. Why do ye not un
derstand my speech ? even because ye cannot hear my word. Ye are of your father the
Devil, and the lusts of your father ye will do. He was a murderer from the beginning, and
abode not in the truth, because there is no truth in him. When he speaketh a lie, he
speaketh of his own : for he is a liar, and the father of it. And because I tell you the
truth, ye believe me not. Which of you convinceth me of sin ? And if I say the truth,
why do ye not believe me ? He that is of God heareth God's words : ye therefore hear
them not, because ye are not of God."
Then answered the Jews, and said unto him, " Say we not well that thou art a Samari
tan, and hast a devil ? "
Jesus answered, " I have not a devil ; but I honor my father and ye do dishonor me.
And I seek not mine own glory : there is one that seeketh and judgeth. Verily, verily, I
say unto you, If a man keep my saying, he shall never see death." Then said the Jews
unto him, "Now we know that thou hast a devil. Abraham is dead, and the prophets ; and
thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater
than our father Abraham, which is dead ? and the prophets are dead : whom makest thou
thyself?" Jesus answered, "If I honor myself, my honor is nothing ; it is my Father that honoreth
me ; of whom ye say, that he is your God : yet ye have not known him ; but I know him :

200

CHRIST IN LITERATURE.

He said not, " Before Abraham was,
I was," but, " I am." As the Father
useth this expression I AM, so also
doth Christ, for it signifieth continu
ous being, irrespective of all time. On
which account the expression seemed
to the Jews blasphemous. Chrysostom.
Divinity has no past or future, but
always the present ; and therefore Jesus
does not say, " Before Abraham was, I
was," but, " I am." Gregory. -
Before Abraham was, I am.
He is not eternity nor infinity, but
eternal and infinite. He is not dura
tion nor space, but he endures and is
present, endures always and is present
everywhere. Sir Isaac Newton.
Beligion passes out of the law of
reason only where the eye of reason
has reached its own horizon ; and faith
is then but its continuation, even as the

day softens away into sweet twilight,
and twilight, hushed and breathless,
steals into darkness. It is night,
sacred night ; the upraised eye views
only the starry heaven, which mani
fests itself alone ; and the outward
beholding is fixed on the sparks,
twinkling in the awful depth (though
suns of other worlds) only to preserve
the soul steady and collected in its
pure act of inward adoration to the
great "I am," and to "the Filial
Word," that reaffirmeth it from Eter
nity to Eternity, whose choral echo is
the Universe. S. T. Coleridge.
Jesus did not hide himself in a cor
ner of the temple as if he were afraid,
or take refuge in a house, or run be
hind a wall or a pillar; but by his
heavenly power he made himself in
visible to his enemies, and went through
the midst of them. Augustine.

and if I should say, I know him not, I shall be a liar like unto you : but I know him, and
keep his saying. Your father Abraham rejoiced to see my day : and he saw it, and was
glad." Then said the Jews unto him, "Thou art not yet fifty years old, and hast thou seen
Abraham ? "
Jesus said unto them, " Verily, verily, I say unto you, Before Abraham was, I am."
Then took they up stones to cast at him : but Jesus hid himself, and went out of the'
temple, going through the midst of them, and so passed by.

CHAPTER XXIII.
THE MAN THAT WAS BORN BLIND RECEIVES HIS SIGHT. — THE
PARABLE OF THE GOOD SHEPHERD.

CHRIST HEALS A BlIND MAN.
This chapter is a sermon, in act and
deed, on the words " I am the light of
the world." Bucer.
"When the Jews " would not receive "
our Lord's sayings, and tried to kill
him, he went out of the temple, and
healed the blind, mitigating their rage
by his absence ; and, by working a
miracle, both softening their hardness
and proving his affections. And it is
clear that he proceeded intentionally
to this work on leaving the temple, for
it was he who saw the blind man, and
not the blind man who came to him.
Chrysostom.
Who hath sinned.
This theory that afflictions are tfie
punishment of sin commends itself to
low and common spirits by its sim
plicity and palpableness. It has the
advantage of rendering it needless to
weep with them that weep. It saves
a man from the obligation, when he
sees heavy affliction, of smiting on his
breast and saying, " God be merciful
to me a sinner." Hengstenberg.
Men have never been disposed to
separate those things wliich are not
the proper subjects of human contem
plation from those which are ; what I
mean is, of the origin of evil. If
God be all-good and all-powerful,

how did evil arise and exist? But
the irreligionist, with the malice to
embarrass, and the religionist, with the
vanity of doing what no one was able
to do before, has been always forward
in writing upon this subject, a secret
residing amongst the arcana of the
Godhead. A man who, with a real
design of serving religion, thinks he can
solve the difficulty, and that the solv
ing it is necessary to secure the foun
dations of religion, will deserve our
double pity ; for he is doubly deceived.
He must know little of philosophy,
who fancies he can solve the difficulty.
He must know less of religion, who
fancies that the want of it can affect
our belief in God. Bishop Warburton.
There is an opinion with which the
later Jews were deeply infected, and
which may have left some scruples in
the minds of the Apostles. I mean the
opinion which the Jews entertained
under their captivity, and in the
calamitous times that followed, that
all their sufferings descended upon
them for the crimes of their fathers,
and were wholly unmerited on their
own part. This opinion it was that
drew from the pen of Ezekiel that
severe remonstrance and animated vin
dication of the ways of Providence, con-

And as Jesus passed by, he saw a man which was blind from his birth. And his disci
ples asked him, saying, " Master, who did sin, this man or his parents, that he was born
blind ? "
Jesus answered, "Neither hath this man sinned, nor his parents : but that the works of

202

CHRIST IN LITERATURE.

tained in chapter xviii. of his proph
ecy. Some remains of this opinion
ihay still have possessed the minds of
the Apostles, full as they were at that
time of all Jewish prejudices. Eotheram.
That the works of God might be made man
ifest. The sentences in the book of provi
dence are sometimes long, and you
must read a great way before you un
derstand the meaning. Matthew Henry.
Made clay.
Yet it would plainly be an entirely
erroneous view of the matter, to sup
pose that besides his divine power, the
Lord also used natural remedies, or
that these were more than conductors,
not in themselves needful, but which
he willingly assumed to be the chan
nels for the development of his power ;
for we observe at other healings of the
blind no intervention of sucfi means
finding place (Matthew xx. 30-34).

Probably the reasons which induced
the use of these means were ethical;
it was, perhaps, a help for the weak
faith of the man to find that some
thing external was done. Trench.
God loves to effect his greatest
works by means tending under or
dinary circumstances to produce the
very opposite of what is to be done.
God walls the sea with sand. God
clears the air with storms. God
warms the earth with snow. So in
the world of grace. He brings water
in the desert, not from the soft earth,
but the flinty rock. He heals the
sting of the serpent of fire by the ser
pent of brass. He overthrows the
wall of Jericho by rams' horns. He
slays a thousand men with the jaw
bone of an ass. He cures salt water
with salt. He fells the giant with a
sling and a stone. And thus does the
Son of God work in the gospel.
He cures the blind man by that

God should be made manifest in him. I must work the works of him that sent me, while
it is day : the night cometh, when no man can work. As long as I am in the world, I am
the light of the world."
When he had thus spoken, he spat on the ground, and made clay of the spittle, and he
anointed the eyes of the bhnd man with the clay, and said unto him, "Go, wash in the
pool of Siloam" (which is by interpretation, Sent).
He went his way therefore, and washed, and came seeing. The neighbors therefore, and
they which before had seen him that he was blind, said, " Is not this he that sat and
begged?" Some said, "This is he " : others said, "He is like him" : but he said, "I
am he.''
Therefore said they unto him, " How were thine eyes opened ? "
He answered and said, " A man that is called Jesus made clay, and anointed mine eyes,
and said unto me, ' Go to the pool of Siloam, and wash ' : and I went and washed, and I
received sight."
Then said they unto him, " Where is he ? "
He said, "I know not."
They brought to the Pharisees him that aforetime was blind. And it was the Sabbath
day when Jesus made the clay, and opened his eyes. Then again the Pharisees also asked
him how he had received his sight. He said unto them, "He put clay upon mine eyes,
and I washed, and do see.''
Therefore said some of the Pharisees, "This man is not of God, because he keepeth not
the Sabbath day. " Others said, ' ' How can a. man that is a sinner do such miracles ? "
And there was a division among them.
They say unto the blind man again, "What sayest thou of him, that he hath opened
thine eyes ? "
He said, " He is a prophet."

THE MAN THAT WAS BORN BLIND RECEIVES SIGHT. 203

which seemed likely to increase his
blindness, — by anointing his eyes with
clay. He exalts us to heaven by the
stumbling-block of the cross.
Dr. Christopher Wordsworth.
the jews excommunicate the
MAN.
The proper question to have been
asked was whether he had in fact been
cured, and not in what way. The
question about a sinner's conversion is
whether in fact it has been done, and
not about the mode or manner in
which it has been effected. Yet no
small part of disputes among men are
about the mode in which the Spirit re
news the heart, and not about the fact
that it is done. Albert Barnes.
Because he keepeth not the Sabbath day.
There is no word or action but may
be taken with two hands, — either
the right hand of charitable construc
tion, or the sinister interpretation of
malice and suspicion, — and all things
do succeed as they are taken. To con
strue an evil action well is but a pleas
ing and profitable deceit to myself;
but to misconstrue a good thing is a
treble wrong, — to myself, the action,
and the author. Bishop Hall.
There is an odious spirit in many
men, who are better pleased to detect
a fault than commend a virtue.
Lord Capel.
There are people (do not imitate
them !) who, if they hear an organ,
find out at once which are the poor
est stops. If they listen to a great
speaker, they remember nothing but
some slip in the construction of a sen
tence, or break in the consistency of
a metaphor, or flaw in the evolutions

of an argument. While their friends
are admiring the wealth and beauty of
a tree whose branches are weighed
down with fruit, they have discovered
a solitary bough, lost in the golden
affluence, on which nothing is hanging.
Anonymous.
It is hard to find any time wherein
charity is unseasonable ; for as it is
the best of graces, so its works are
fittest for the best of days. Burkitt.
It happened to our Saviour's mira
cles, as it did to his preaching, accord
ing to his parable of the sower. Some
of them lighted upon hearts that were
honest and good, and brought forth
the fruit of believing. Others fell by
the wayside, or upon stony places,
or among the thorns (verses 15, 17).
The prepossession of their minds, by
the expectation of a temporal Messiah,
in the rulers ; the fear of persecution
by them in the people ; the cares of
the world and the deceitfulness of
riches ; the pleasures and lusts to
which the austerities of the gospel
rules were opposite; and many other
prejudices deeply rooted in the hearts
of a perverse and froward generation,
prevailed against the sight of miracles.
And none were more perverse and res
olute unbelievers than some of those i
who had the advantage of this great
argument for believing  So vain
is the pretense of those who think to
excuse their infidelity because they
cannot see a miracle ; so false are the
grounds of that opinion. Bishop Seth Ward.
A man that hath no virtue in him
self ever envieth virtue in others ; for
men's minds will either-feed on their

But the Jews did not believe concerning him, that he had been blind, and received his
sight, until they called the parents of him that had received his sight. And they asked
them, saying, ' ' Is this your son, whom ye say was born blind ? how then doth he now see ? "
His parents answered them and said, "We know that this is our son, and that he was
born blind : but by what means he now seeth, we know not ; or who hath opened his eyes,
we know not : he is of age ; ask him : he shall speak for himself."
These words spake his parents, because they feared the Jews : for the Jews had agreed

204

CHRIST IN LITERATURE.

own good or upon others' evil; and
who wanteth the one will prey on the
other. And whoso is out of hope to
attain another's virtue will seek to
come at even hand by depressing
another's fortune. Lord Bacon.
Put out of the synagogue.
"We must not understand that the
Sanhedrim had formerly declared Je
sus to be an impostor and a false
Christ, but only that so long as the
truth or falsehood of his claim to be
the Messiah was not clear, and they,
the great tribunal, had not given a
decision, none were to anticipate that
decision, and the penalty of premature
confession was to be excommunicated. Trench.
Whereas I was hlind now I see.
When one born blind receives his
sight, the visible creation seems to
have just started into being ; all is so
new ; and yet all things are so as
they were from the beginning, — the
change is in him : so, when the soul
is quickened into spiritual life, we see,
and see with wonder, a meaning and
force and power in divine things, as
if they were all just discovered to
mankind ; whereas we cannot but ac
knowledge that the same objects were
presented to us before. But the fact
is, that, till we were quickened by
God, we had no sense that could be
suitably affected by eternal things.
They were spread abroad before us ;
but we looked at them as at a pic
ture, which is looked at a few minutes
and then forgotten ; they had no hold

upon us, they made no impression,
they scarcely appeared real, and some
times we doubted whether they had
any existence : but we aTe now quick
ened to feel those things to be true,
which before we only thought to be
so. H. Martyn.
I have told yon already. • . • wherefore 'would
you hear it again ?
Pertness and ignorance may ask a
question in three lines which it will
cost learning and ingenuity thirty
pages to answer. When this is done,
the same question will be triumphantly
asked again next year, as if nothing
had ever been written on the subject ;
and as people in general, for one rea
son or other, like short objections bet
ter than long answers, in this mode of
disputation, if it can be styled such,
the odds must ever be against us ; and
we must be content with those of our
friends who have honesty and erudi
tion, candor and patience, to study
both sides of the question. , Bishop Horne.
It is useless to attempt to argue a
man out of a thing he was never rea
soned into. Dean Swift.
This, in these latter days, hath been
the method of finding out the truth, —
to accuse one another of error. Farindon.
A marvelous thing.
This was frankly, firmly, and truly
spoken. These things that were done
by the Lord, how should they be done
by any but God ? Augustine.

already, that if any man did confess that he was Christ, he should be put out of the syna
gogue. Therefore said his parents, " He is of age ; ask him."
Then again called they the man that was blind, and said unto him, " Give God the
praise : we know that this man is a sinner."
He answered and said, "Whether he be a sinner or no, I know not : one thing I
know, that, whereas I was blind, now I see.''
Then said they to him again, " What did he to thee ? how opened he thine eyes ? "
He answered them, " I have told you already, and ye did not hear : wherefore would ye
hear it again ? will ye also be his disciples ? "
Then they reviled him, and said, " Thou art his disciple ; but we are Moses' disciples.
We know that God spake unto Moses : as for this fellow, we know not from whence he is.''
The man answered and said unto them, "Why, herein is »¦ marvelous thing, that ye

THE MAN THAT WAS BORN BLIND RECEIVES SIGHT. 205

You will often find more solid theo
logical piety among tailors and shoe
makers than among cardinals, bishops,
and abbots. Chemnitus.
How strong is truth, and how weak
is falsehood ! Truth, though she take
hold only of ordinary men, maketh
them appear glorious ; falsehood, even
with the strong, makes them appear
weak. Chrysostom.
Simple minds and unlearned coun
try folk often make manifest without
guile the truth of a matter, as the
thing is ; but, on the other hand, a
crafty wickedness studies how to rec
ommend falsehood by glozing words.
Eabanus.
They cast him ont.
To be shut out from the communion
of the wicked is no dishonor or loss.
Pellican.
Fine sense and exalted sense are not
half so useful as common sense.
Dean Swift.
christ instructs him that was
BLIND.
They who for the sake of the truth
and confession of Christ suffer any
thing and are insulted, these are es
pecially honored. So it was here with

the blind man. The Jews cast him
out of the temple, and the Lord of the
temple found him. He was dishon
ored by those who dishonored Christ,
and was honored by the Lord of an
gels. Chrysostom.
Who is he, lord 1
The expression is that of a longing,
inquiring soul. Chrysostom.
0 happy man! Having lost the
synagogue, he finds heaven. Burkitt.
the pharisees spiritually
BLIND.
There is no such hindrance to pro
ficiency as too timely a conceit of
knowledge. Dr. Hammond.
Ye say, " We see."
I suppose that many might have at
tained to wisdom had they not thought
they had already attained it. Seneca.
christ the door and shepherd
of the sheep.
Climbeth up.
In the evening the flock was con
ducted to a roofless inclosure, sur
rounded with a low wall of stones;
hence the " climbeth up." .... Bob
bers often scaled the low wall at night.
Tholuck.

know not from whence he is, and yet he hath opened mine eyes. Now we know that God
heareth not sinners : but if any man be a worshiper of God, and doeth his will, him he
heareth. Since the world began was it not heard that any man opened the eyes of one that
was born blind. If this man were not of God, he could do nothing."
They answered and said unto him, "Thou wast altogether born in sins, and dost thou
teach us ? " And they cast him out.
Jesus heard that they had cast him out ; and when he had found him, he said unto him,
" Dost thou believe on the Son of God ? " He answered and said, "Who is he, Lord, that
I might believe on him ? "
And Jesus said unto him, "Thou hast both seen him, and it is he that talketh with
thee." And he said, "Lord, I believe." And he worshiped him.
And Jesus said, " For judgment I am come into this world, that they which see not
might see ; and that they which see might be made blind. "
And some of the Pharisees which were with him heard these words, and said unto him,
" Are we blind also ? "
Jesus said unto them, "If ye were blind, ye should have no sin : but now ye say, We
see ; therefore your sin remaineth.
" Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but
climbeth up some other way, the same is a thief and a robber. But he that entereth in by

206

CHRIST IN LITERATURE.

The sheep throughout this parable
are not the mingled multitude of good
and bad ; but the real sheep, the faith
ful, who are what all in the fold should
be. The false sheep (goats, Matthew
xxv. 32) do not appear ; for it is not
the character of the flock but that of
the shepherd, and the relation between
him and his sheep, which is here prom
inent. Alford.
"Watch was kept at the door by a
servant furnished with arms, the " por
ter." In the morning the shepherd
comes, is admitted by the "porter,"
and calls the bell-wether ; the particu
lar animals had, and in our own day
still have, their own names. Tholuck.
The sheep hear his voice.
This is true to the letter. They are
so tame and so trained that they follow
their keeper with the utmost docility.
He leads them forth from the fold just
where he pleases. Thomson.
There seems to be a secret allusion
to the blind man. He called him out
of the midst of the Jews; and he
' heard his voice. Chrysostom.
How think you is Christ to be fol
lowed, except by the law which he
gave, and the example which he set
before us ? Paulinus.

A stranger will they not follow.
If a stranger call, they stop short,
lift up their heads in alarm, and, if it
is repeated, they turn and flee, because
they know not the voice of a stranger.
This is not the fanciful costume of a
parable. It is a simple fact. I have
made the experiment repeatedly. Thomson.
The concluding words describe the
security and enjoyment which are the
privilege of God's people. To go in
and out is to transact the business of
each day's life ; its rest and labor, the
beginning and end of every work.
The Hebrew phrase denotes a man's
whole life and conversation. The
promises connected therewith seem to
imply that in their daily walk, it may
be in the world's dusky lane and
crowded mart, the people of God will
find spiritual support and consolation,
even meat for their souls, which the
world knows not of. Burgon.
His life for the sheep.
And when the thief and robber
come (and come they do), the faithful
shepherd has often to put his fife in
his hand to defend his flock. I have
known more than one case in which
he had literally to lay it down in the
contest. A poor, faithful fellow last
spring, between Tiberias and Tabor,

the door is the shepherd of the sheep. To him the porter openeth ; and the sheep hear his
voice : and he calleth his own sheep by name, and leadeth them out. And when he
putteth forth his own sheep, he goeth before them, and the sheep follow him : for they
know his voice. And a stranger will they not follow, but will flee from him : for they
know not the voice of strangers." This parable spake Jesus unto them : but they under
stood not what things they were which he spake unto them.
Then said Jesus unto them again, "Verily, verily, I say unto you, I am the door of the
sheep. All that ever came before me are thieves and robbers : but the sheep did not hear
them. I am the door : by me if any man enter in, he shall be saved, and shall go in and out,
and find pasture. The thief cometh not, But for to steal and to kill and to destroy : I am
come that they might have life, and that they might have it more abundantly. I am the good
shepherd : the good shepherd giveth his life for the sheep. But he that is an liireling, and not
the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep,
and fleeth : and the wolf catcheth them, and scattereth the sheep. The hireling fleeth be
cause he is an hireling, and careth not for the sheep. I am the good shepherd, and know
my sheep, and am known of mine. As the Father knoweth me, even so know I the Father :
and I lay down my life for the sheep. And other sheep I have, which are not of this fold :

THE MAN THAT WAS BORN BLIND RECEIVES SIGHT. 207

instead of fleeing, actually fought three
Bedouin robbers until he was hacked
to pieces with their khanjars, and died
among the sheep he was defending. Thomson.
Those low, flat buildings on the
sheltered side of the valley are sheep-
folds. They are called marah; and
when the nights are cold the flocks
are shut up in them, but in ordinary
weather they are merely kept within
the yard. This, you observe, is de
fended by a wide stone-wall, crowned
aU around with sharp thorns, which
the prowling wolf will rarely attempt
to scale. The nimer, however, and the
fahed, — -the leopard and panther of
this country, — when pressed with
hunger, will overleap this thorny hedge,
and with one tremendous bound land
among the frightened fold. Then is
the time to try the nerve and heart of
the faithful shepherd. These humble
types of him who leadeth Joseph like
a flock never leave their helpless charge
alone, but accompany them by day
and abide with them by night. Thomson.
The word "sheepish" has altered
curiously in meaning since the twelfth
century. In some old English homi
lies, of which the MS. is in Trinity
College, Cambridge, and which Dr.
Bichard Morris is now editing for the
Early English Text Society, " sheepish

men " are thus defined : " Some men
lead a pure life, and neither do nor
say anything unpleasant to their fel
low-men, but love God, and go each
day to church, as sheep go to the fold,
and give gladly their dues to the
church, and alms to poor men, 'and
beth cleped shepisse men' (are called
sheepish men)." (pp. 36, 37.)
Atheneum.
the council is divided.
None of the assembly dared say
what he wished openly, or in the way
of assertion, but only in the way of
doubt. One party wanted to kill our
Lord, and the other to save him.
Neither spoke out. Chrysostom.
It was a Jewish maxim that a
prophet might dispense with the ob
servance of the Sabbath. Adam Clarke.
The narrative of this miracle has a
special value in apologetics. How
often (Jo we hear the wish expressed
that Christ's miracles had been put
on documentary record, and had been
subjected to a thorough judicial inves
tigation. Here we have the very thing
that is desired : judicial personages,
and these, too, the avowed enemies of
Christ, investigate a miracle in repeated
hearings, and yet it holds its ground.
A man blind from his birth was made
to see ! Tholuck.

them also I must bring, and they shall hear my voice ; and there shall be one fold and one
shepherd. Therefore doth my Father love me, because I lay down my life, that I might
take it again. No man taketh it from me, but I lay it down of myself. I have power to
lay it down, and I have power to take it again. This commandment have I received of
my Father."
There was a division therefore again among the Jews for these sayings. And many of
them said, " He hath a devil, and is mad ; why hear ye him ? " Others said, " These are
not the words of him that hath a deviL Can a devil open the eyes of the blind ? "

CHAPTEE XXIV.

THE SENDING OF THE SEVENTY, WITH OTHEB INCIDENTS.

THE MISSION AND RETURN OF THE
SEVENTY.
Exalted to heaven.
Beware lest Wittemberg should be
come like Capernaum. Ye can dis
course excellently on the doctrines
which have been preached to you ; ye
can even dispute acutely concerning
charity. But this does not make
a Christian. The kingdom of God
(ix. 11) does not consist in talk, but
in power, that is, in works and prac
tice. God loves the " doers of the
word " in faith and love, and not the
"mere hearers," who, like parrots, have
learnt to utter certain expressions with

readiness. Once more; faith without
love is, as it were, a dream, an image
of faith; just as the appearance of a
face in a glass is not a real face. Luther.
None sink so far into hell as those
that come nearest heaven, because they
fall from the greatest height. Gurnall.
Then I saw that there was a way to
hell even from the gates of heaven, as
well as from the city of Destruction. BtTNYAN.

After these things the Lord appointed other seventy also, and sent them two and two before
his face into every city and place, whither he himself would come. Therefore said he unto
them, " The harvest truly is great, but the laborers are few : pray ye therefore the Lord of
the harvest, that he would send forth laborers into his harvest. Go your ways : behold, I
send you forth as lambs among wolves. Carry neither purse, nor scrip, nor shoes : and
salutp no man by the way. And into whatsoever house ye enter, first say, 'Peace be to
this house.' And if the son of peace be there, your peace shall rest upon it : if not, it
shall turn to you again. And in the same house remain, eating and drinking such things
as they give ; for the laborer is worthy of his hire. Go not from house to house. And into
whatsoever city ye enter, and they receive you, eat such things as are set before you : and
heal the sick that are therein, and say unto them, ' The kingdom of God is come nigh unto
you. But into whatsoever city ye enter, and they receive you not, go your ways out into the
streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do
wipe off against you : notwithstanding be ye sure of this, that the kingdom of God is come
nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom
than for that city.
" Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the mighty works had been
done in Tyre and Sidon, which have been done in you, they had a great while ago repented,
siting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the
judgment than for you. And thou, Capernaum, which art exalted to heaven, shalt be
thrust down to hell. He that heareth you heareth me ; and ho that despiseth you despiseth
me ; and he that despiseth me despiseth him that sent me."

THE SENDING OF THE SEVENTY.

209

Rejoice not, etc.
Unto him, and not to what we do
for him. Too much taken up with
our work, we may forget our Master ;
it is possible to have the hand full,
and the heart empty. Taken up with
our Master, we cannot forget our work;
if the heart is filled with his love,
how can the hands not be active in his
service 1
Unto Jesus, and not to the apparent
success of our efforts. Apparent suc
cess is not tfie measure of real success ;
and, besides, God has not commanded
us to succeed, but to work. It is of
our work he will require an account,
and not of .our success ; why then take
thought about it before the time 1 It
is for us to sow the seed, dt is for God
to gather the fruit ; if not to-day, it
will be to-morrow; if not by us, it
will be by others.
Even when success is granted us, it is
always dangerous to let our eyes rest
upon it complacently; on the one
hand, we are tempted to attribute
something of it to ourselves; on the
other hand, we thus accustom ourselves
to give way to relaxing our zeal when
we fail to perceive its effects, that is to
say, at the very time when we ought
to redouble our energy. To look to
success is to walk by sight ; to look to
Jesus, and to persevere in following
and serving him in spite of all dis
couragements, is to walk by faith.

"Thy work shall be rewarded," saith
Jehovah. Adolphe Monod.
We never read that Jesus laughed,
and but once that he rejoiced in spirit ;
but the declensions of our natures can
not bear the weight of a perpetual
grave deportment without the intervals
of refreshment and free alacrity.
Jeremy Taylor.
No man who does not rejoice in his
work will do the best work possible to
him. A man has as much right to be
glad that he is good as to be sorry that
he is bad. When a man is proud of his
goodness and contemns his neighbors,
that is quite a different matter.
E. E.
Blessed are the eyes which see.
We know that the bunch of grapes
which the spies of the children of
Israel brought from the land of prom
ise was carried by two men on a pole.
Luther has a curious remark on this :
he observes that the man who went
foremost could not see the grapes,
but that the man who bore the
hindermost part of the pole had the
grapes continually in view, and might
pluck them if he pleased ; thus, he
says, the patriarchs and prophets of
the Old Testament, who went before
the Apostles, did not see distinctly the
bunch of grapes (meaning thereby the
blessings of the gospel), but that those
who came after them, namely, the

And the seventy returned again with joy, saying, " Lord, even the devils are subject unto
us through thy name."
And he said unto them, "I beheld Satan as lightning fall from heaven. Behold, I give
unto you power to tread on serpents and scorpions, and over all the power of the enemy ;
and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the
spirits are subject unto you ; but rather rejoice, because your names are written in heaven. "
In that hour Jesus rejoiced in spirit, and said, " I thank thee, 0 Father, Lord of heaven
and earth, that thou hast hid these things from the wise and prudent, and hast revealed
them nnto babes : even so, Father ; for so it seemed good in thy sight. All things are de
livered to me of my Father : and no man knoweth who the Son is, but the Father ; and
who the Father is, but the Son, and he to whom the Son will reveal him."
And he turned him unto his disciples, and said privately, " Blessed are the eyes which see
the things that ye see : for I tell you, that many prophets and kings have desired to see
those things, which ye see, and have not seen them ; and to hear those things which ye
hear, and have not heard them."
U

210

CHRIST IN LITERATURE.

Evangelists and Apostles, and all that
have lived in the light of the New
Testament dispensation, have seen them
clearly, and if they did not taste them,
it was their own fault.
Illustrative Gatherings.
the parable oe the good samar
ITAN.
Love thy neighbor as thyself.
Have love ! Not love alone for one,
But man, as man, thy brother call ;
And scatter, like the circling sun,
Thy charities on all. Schiller.
Law does not create the obligation,
but the obligation creates the law.
C. D. Helmer.
When he saw, etc.
The way to be sensible of another
man's misery is first to feel it ourselves :
it must be ours ; or, if it be not ours,
we must make it ours, before our hearts
will melt. I must take my brother
into myself before I help him ; I must
be that Lazar that begs of me, and then
I give ; I must be that wounded man
by the wayside, and then I pour my
oil and wine into his wounds and take
care of him ; I must feel the hell of
sin in myself before I can snatch my
brother out of the fire. Farindon.
Had compassion.
A. man bountiful in bestowing ex
ternal things gives something apart
from himself; but he who has tears
and lamentations for a neighbor's woe
hath imparted to him something of
himself. Gregory.

The Samaritan, you know very well,
not only bound up the wounds which
the wicked robbers had made, but
poured in oil. Not content with that,
he lifted the poor man, all bleeding as
he was, upon his own beast, doubtless
covered with a new and highly respecta
ble saddle-cloth, trudging alongside —
and those roads of Palestine, unless it
was the Boman Toad, were none of the
best, mind you — until he came to the
nearest khan, where he bargained with
the landlord for a small sum. The
priest and the Levite, I make no doubt,
would have done exactly the same, but
for the look of the thing. It would
seem too disreputable for persons of
their respectability to be seen tramping
along the road with a bleeding man
upon their private ass, bedabbling their
saddle-cloth. Yet make no doubt that
their hearts were deeply touched ; and
I think I can fancy the priest making
a very fine point of it, in his way, next
Sabbath day's discourse. It would
turn on the duty of being prepared.
"My little Girl."
In another walk he saw a poor man
with a poorer horse, that was fallen
under his load ; they were both in dis
tress, and needed present help, which
Mr. Herbert perceiving, put off his
canonical coat and helped the poor
man to unload, and after to load his
horse. The poor man blessed him for
it ; and he blessed the poor man ; and
was so like the good Samaritan, that

And, behold, a certain lawyer stood up, and tempted him, saying, "Master, what shall I
do to inherit eternal life ? " He said unto him, "What is written in the law ? how readest
thou ? " And he answering said, " Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy strength, and with all thy mind ; and thy neighbor
as thyself."
And he said unto him, "Thou hast answered right : this do, and thou shalt live."
But he, willing to justify himself, said unto Jesus, " And who is my neighbor ? "
And Jesus answering said, "A certain man went down from Jerusalem to Jericho, and
fell among thieves, which stripped him of his raiment, and wounded him, and departed,
leaving him half dead. And by chance there came down a certain priest that way : and
when he saw him, he passed by on the other side. And likewise a Levite, when he was at
the place, came and looked on him, and passed by on the other side. But a certain Samar
itan, as he journeyed, came where he was : and when he saw him, he had compassion on
him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on

THE SENDING OF THE SEVENTY.

211

he gave him money to refresh both
himself and his horse ; and told him
that " if he loved himself, he should
be merciful to his beast." Thus he
left the poor man, and at his coming
to the musical friends at Salisbury,
they began to wonder that Mr. George
Herbert, who used to be so trim and
neat, came into that company so soiled
and discomposed; but he told them
the occasion ; and when one of the
company told him, " he had disparaged
himself by so dirty an employment,"
his answer was, that "the thought of
what he had done would prove music
to him at midnight, and that the
omission of it would have upbraided
and made discord in his conscience,
whensoever he should pass by that
place ; for if I be bound to pray for
all that are in distress, I am sure that
I am bound, so far as it is in my
power, to practice what I pray for.
And though I do not wish for the like
occasion every day, yet let me tell you,
I would not willingly pass one day of
my life without comforting a sad soul
or showing mercy; and I praise God
fgr this occasion. And now let us tune
our instruments."
Izaak Walton's Life of Herbert.
Let the reader consider the tempeT
expressed in that rancorous reflection,
"Thou art a Samaritan, and hast a
devil ! " Let him compare that invet
erate malevolence with the benign and
compassionate spirit of our amiable
traveler. Then let him say whether
he ever beheld a finer or a bolder con
trast  I would observe further,
that the virulent animosity of the Jew
discovers itself even in the lawyer's
reply, He that showed mercy on him.

He will not so much as name the
Samaritan ; especially in a case where
he could not be named without an
honorable distinction. So strongly
marked and so exactly preserved are
the manners or distinguishing qual
ities of each person in the sacred
narrations. J. Hervey.
MARY AND MARTHA.
I believe most readers will agree
with me in taking these for the sisters
of Lazarus, and the village for Bethany.
"As they went" need make no diffi
culty ; the whole of the events related
in this section of the gospel are allotted,
as in the widest sense they belonged,
to the last journey of our Lord from
Galilee, which ended in the triumphal
entry into Jerusalem. Alford.
In this passage Martha is described
as possessing a house of her own in
the village. Whether she was a wid
ow, or lived unmarried, with her sister
and Lazarus, cannot be determined.
The Evangelists are remarkably sparing
in their historic notices of the persons
mentioned by them. They confine
themselves to what is barely necessary,
and devote themselves rather to the
delineation of their spiritual life.
Olshausen.
It does not appear that the meal
liad begun, far rather is it likely that
Martha was busy about preparing it.
Mary sat at Jesus' feet, as his disciple,
while he was discoursing. Alford.
This notable difference in their man
ner of receiving the Lord may have
arisen from the different lights under
which they regarded his person. Mar
tha may have regarded him as come to

his own beast, and brought him to an inn, and took care of him. And on the morrow when
he departed, he took out two pence, and gave them to the host, and said unto him, ' Take
care of him ; and whatsoever thou spendest more, when I come again, I will repay thee. '
Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves ? "
And he said, "He that showed mercy on him."
Then said Jesus unto him, " Go, and do thou likewise."
Now it came to pass, as they went, that he entered into a certain village : and a certain
woman named Martha received him into her house. And she had a sister called Mary,

212

CHRIST IN LITERATURE.

establish a temporal kingdom ; and
therefore she was cumbered with much
serving, in order to do him the greatest
honor. Mary, on the other hand, view
ing him as a spiritual teacher and
deliverer, waited upon him in silent
attention and sat at his feet. As is the
nature and degree of our faith, so is
our conduct ; according to our inward
apprehension of the Lord, is our out
ward demeanor towards him. Ford.
Her fault was nOt that she served;
the condition of a servant well becomes
every Christian. " I serve," should be
the motto of all the princes of the
royal family of heaven. Nor was it
her fault that she had " much serving."
We cannot do too much. Let us do
all that we possibly can ; let head and
heart and hands be engaged in the
Master's service. It was no fault of
hers that she was busy preparing a
feast for the Master. Happy Martha,
to have an opportunity of entertaining
so blessed a guest ; and happy, too, to
have the spirit to throw her whole
soul so heartily into the engagement.
Her fault was that she grew "cumbered
with much serving," so that she forgot
him, and only remembered the service.
She allowed service to override com
munion, and so presented one duty
stained with the blood of another.
We ought to be Martha and Mary in
one ; we should do much service, and
have much communion at the same
time. For this we need great grace.
It is easier to serve than to commune.
Joshua never grew weary in fighting
with the Amalekites ; but Moses, on the
top of the mountain in prayer, needed
two helpers to sustain his hands. The
more spiritual the exercise, the sooner
we tire in it. The choicest fruits are

the hardest to rear ; the most'heavenly
graces are the most difficult to culti
vate. Beloved, while we do not neg
lect external things, which are good
enough in themselves, we ought also
to see to it that we enjoy living, per
sonal fellowship with Jesus. See to it
that sitting at the Saviour's feet is not
neglected, even though it be under the
specious pretext of doing him service.
The first thing for our soul's health,
the first thing for his glory, and the
first thing for our own usefulness, is to
keep ourselves in perpetual communion
with the Lord Jesus, and to see that
the vital spirituality of our religion is
maintained over and above everything
else in the world. Spurgeon.
In every church there are Marthas,
who are intensely busy in religious
activities, and who achieve many hap
py results. But the Martha-side of
the Christian character is only one
side. The best disciple cannot be
always pushing through the round of
excitement and zealous activity. There
must be a Mary-side of character also ;
and the most zealous worker needs to
have instruction, prayer, reflection, and
heart converse with God, or else he will
become noisy, superficial, and shallow.
Like Mary, he must sit down with
Jesus, and gain deep views of his
Saviour and of himself. If he would
fill his soul, he must come often to the
fountain-head of wisdom and grace.
0 busy Marthas, in your round of
teaching, visiting, working, planning,
and almsgiving, go often to recruit
your strength and to learn your duty
by taking Mary's lowly place at the
feet of your loving Lord. Let us ever
bear in mind that the most effective
preachers and philanthropists have been

which also sat at Jesus' feet, and heard his word. But Martha was cumbered about much
serving, and came to him, and said, " Lord, dost thou not care that my sister hath left me
to serve alone ? bid her therefore that she help me."
And Jesus answered and said unto her, "Martha, Martha, thou art careful and troubled
about many things : but one thing is needful : and Mary hath chosen that good part, which
shall not be taken away from her."

THE SENDING OF THE SEVENTY.

213

those who waited humbly and hungrily
for the guidance and grace which the
Lord Jesus gave them. As examples
of this fact, let me point you to the
Apostles, and to Augustine, Luther,
Pascal, Calvin, the Wesleys, "Wilber-
force, Payson ; "William Allen, the
Quaker philanthropist ; Bunyan, the
wonderful allegorist ; Martyn, the self-
denying missionary ; and Edwards, the
majestic man of thought. All these
master-spirits drew their inspiration
from a daily communion with their
Divine Lord. Theodore L. Cuyler.
Many Christians who have borne
the loss of a dear child or all their
property with the most heroic Chris
tian fortitude, have been entirely van
quished by the breaking of a dish or
the blunders of a servant. Newton.
The double utterance of the name,
as also afterwards, " Simon," " Simon,"
" Saul," " Saul," is, however, meant to
express the quiet dissatisfaction of the
Saviour, not so much with the act, as
rather with the disposition and temper
of Martha  Mary and Martha,
two grand forms of the Christian life,
in their different relation to him.
Great difference of character, often
with unity of principle and endeavor.
Van Oosterzee.
What is the one thing that is needed
in order rightly to receive the Saviour 1
The disposition which Mary was man
ifesting at this moment, the sitting at
the feet of Jesus, the receptivity for
hearing and laying up the words of
eternal life. .... The Saviour does
not say that Martha was wholly lacking
in this disposition ; she also was a dis
ciple and friend,; but he gives her to
feel that she might incur the danger,
amid all the bustle and tumult of life,
of losing this temper of mind.
Van Oosterzee.

COMFORT.
Speak low to me, my Saviour, low and sweet,
From out the hallelujahs sweet and low,
Lest I should fear and fall, and miss thee so,
Who art not missed by any that entreat.
Speak to me as to Mary at thy feet, —
And if no precious gums my hands bestow,
Let my tears drop like amber, while I go
In reach of thy divinest voice complete
In humanest affection, — thus, in sooth,
To lose the sense of losing ! As a child,
Whose song-bird seeks the wood forevermore,
Is sung to in its stead by mother's mouth ;
Till, sinking on her breast, love reconciled,
He sleeps the faster that he wept before.
Mrs. Browning.
THE LORD'S PRAYER.
Our. Much of the practical difficulty of
the prayer lies assuredly in the first
word of it. How can we look round
upon the people whom we^ habitually
feel to be separated from us by almost
impassable barriers, who are above us
so that we cannot reach them, or so
far beneath us that the slightest recog
nition of them is an act of gracious
condescension ; upon people of an op
posite faction to our own, whom we
denounce as utterly evil ; upon men
whom we have reason to despise ; upon
the actual wrong-doers of society, those
who have made themselves vile and
are helping to make it vile : and then
teach ourselves that in the very highest
exercise of our lives these are associated
with us ; that when we pray we are
praying for them ; that if we do not
carry their sins to a throne of grace, we
do not carry our own ; that all the good
we hope to . obtain there belongs to
them just as much as to us 1 ... . Yet
all this is included in the word " our " !
F. D. Maurice.
What a live coal is applied to devo
tion when the solitary "my Eather"
and "my God" is changed into the
social " our Father " and " our God."
Anonymous.
Who art in heaven.
"When men begin their pTayers by
piling up old, long, familiar, worn,

And it came to pass, that, as he was praying in a certain place, when he ceased, one of his
disciples said unto him, " Lord, teach us to pray, as John also taught his disciples."

214

CHRIST IN LITERATURE.

empty titles; when they commence
their prayers by saying, " 0 thou om
nipotent, omniscient, omnipresent, all-
seeing, ever-living, blessed Potentate,
Lord God Jehovah ! " I should think
they would take breath. ""Why," it
is asked, " are not such titles as these
right 1 " Yes ; but what should be
the state of a man's mind when he
can fill up such big words as these
with the reality of their meaning?
That there are extreme moods, that
there are great and critical times, when
God has, by the breaths of heaven and
the currents of earth, moved men in
these higher elements ; that there are
periods when these words are as majes
tic as God himself in the souls of men,
there is no^oubt ; but think of a man
in his family, hurried for his breakfast
or to get away to his business, praying
in such a strain ! He has a note com
ing due, and it is going to be paid to
day; and he feels buoyant ; and he goes
down on his knees like a cricket on the
hearth, and piles up these majestically
moving phrases about God. . Then he
goes on to say with hasty formality
that he is a sinner. Yes, he is proud
to say that he is a sinner. He goes
with the multitude in this respect.
Then he asks that he may be forgiven,
and that his heart may be changed.
And then he asks for his daily bread.
He has it ; and he can always ask for
it when he has it. After running on
thus briefly, in the old stereotyped
way, he winds up with, " For thine is
the kingdom and the power and the
glory, forever and forever, Amen."
Then he jumps up, and goes over to
the city, and attends to his business
affairs. At night he comes back, and
if he is not disturbed by sleepiness,
by company, or by something else, he
has " evening prayers " ; but he never
dreams of approaching his Father in

heaven in any other than this hard,
formal, matter-of-fact way. And he ia
called a " praying man " ! A praying
man i I should sooner call myself an
ornithologist because I ate a chicken
once in a while for my dinner. In
outside affairs, does occasionally having
something to do with them constitute
an acquaintance with them? Does
any man really pray who does not
know the inner man that belongs to
his nature? Does any man pray in
reality who has not a consciousness of -
God present with him ? He that goes
to God " must believe that he is, and
thaMie is a rewarder of them that dil
igently seek him." How large is the
interpretation of that saying ! He that
goes to God goes to one whom the
heavens cannot contain, nor the earth,
which is his footstool. How lordly is
the soul that mounts up into some sort
of conception of the amplitude, the
grandeur, the glory, and the desirable-'
ness of the Father in heaven !
Henry Ward Beecher.
Thy will be done.
"What is resignation ? It is putting
God between one's self and one's grief.
Madame Svetchine.
It is not miserable to be blind ; he
only is miserable who cannot acquiesce
in his blindness. Milton.
Them that are indebted to us.
Nice literalism even in the matter
of the Lord's prayer is not best; the
prayer is given in slightly differing
forms in Matthew and Luke. " For
give us our trespasses" is an older
rendering, but the present translation
is, it seems to us, much better. For
giving " our debtors " is a much more
inclusive phrase, and involves a much
more difficult duty than merely forgiving
" those that trespass against us." Per
haps it is an aversion to the fullness of

And he said unto them, " When ye pray, say, Our Father which art in heaven, Hallowed
be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us
day by day our daily bread. And forgive us our sins ; for we also forgive every one that
is indebted to us. And lead us not into temptation * but deliver us from evil."

THE SENDING OF THE SEVENTY.

215

this requirement that brought about
the other rendering. E. E.
A prayer.
0, that mine eyes might closecl be
To what concerns me not to see ;
That deafness might possess mine ear
To what concerns me not to hear ;
That truth my tongue might always tie
From ever speaking foolishly ;
That no vain thought might ever rest,
Or be conceived in my breast ;
That by each deed and word and thought,
Glory may to my God be brought !
But what are wishes ? Lord, mine eye
On thee is fixed, to thee I cry !
Wash, Lord, and purify my heart,
And make it clean in every part ;
And when 't is clean, Lord, keep it too,
For that is more than I can do.
Thomas Elwood.
Prom " The Universal Prayer."
Save me alike from foolish pride,
Or impious discontent,
At aught thy wisdom has denied,
Or aught thy goodness lent.
Teach me to feel another's woe,
To hide the fault I see ;
That mercy I to others show,
That mercy show to me.
Mean though I am, not wholly so,
Since quickened by thy breath ;
0, lead me whereso'er I go,
Through this day's life or death !
This day be bread and peace my lot ;
All else beneath the sun,
Thou know'st if best bestowed or not,
And let thy will be done.
To thee, whose temple is all space,
Whose altar, earth, sea, skies !
One chorus let all Being raise !
All Nature's incense rise !
Alexander Pope.
THE IMPORTUNATE FRIEND.
In the East it was and is the cus
tom to travel late at night, for cool
ness' sake. Alford.

Augustine, too, observes, that he
who would not at first so much as
send one of his house himself now
rises and supplies all the wants of his
friend; and adds, on the return of
prayers not being always immediate,
many excellent observations, as this :
"When sometimes God gives tardily,
he commends his gifts, he does not
deny them. Things long desired are
more sweet in their attainment ; those
quickly given soon lose their value.
And again, God for a ,time withholds
his gifts, that thou mayest learn to
desire great things greatly. Faith and
patience and humility are all called
into exercise by this temporary denial
of a request. It is then seen who will
pray always and not faint, and who
will prove but as the leopard, which, if
it does not attain its prey at the first
spring, turns suddenly back and can
not be induced to repeat the attempt.
Trench.
Importunity. It should be " shamelessness.'' It
is presupposed here that the postulant
goes on knocking and asking. Alford.
God wishes a faith which is not
ashamed of endurance, and which
therewith entertains the highest ex
pectations. Van Oosterzee.
The conclusion is, if a selfish man
can yet be won by prayer and impor
tunity to give, and an unjust man to
do right, how much more shall the
bountiful Lord bestow, and the right
eous Lord do justice  Though
there is an aspect under which God
may present himself to us similar to
that of the unjust judge and this
churlish neighbor, yet is there ever
this difference : that His is a seeming

And he said unto them, "Which of you shall have a friend, and shall go unto him at
midnight, and say unto him, ' Friend, lend me three loaves ; for a friend of mine in his
journey is come to me, and I have nothing to set before him ?' And he from within shall
answer and say, ' Trouble me not : the door is now shut, and my children are with me in
bed : I cannot rise and give thee.' I say unto you, Though he will not rise and give him,
because he is his friend, yet because of his importunity he will rise and give him as many
as he needeth.

216

CHRIST IN LITERATURE.

neglect and unwillingness to grant,
theirs a real. .... The angel of the
Lord, the great covenant-angel, con
tended with Jacob, and wrestled with
him all the night, yet allowed himself
at the last to be overcome by him, and
left a blessing behind him. Trench.
Christians should take no denyall,
ill success at first should not beat them
off. When the wise men came seek
ing for Christ at Jerusalem they had
no good success there, they did not
find him there, yet they would not
return back without him, but they
went down to Bethlehem and found
him there. When the church had
sought ' Christ in her bed, she had no
success for that time, I sought him,
says she, but I found fiim not. "What,
would she give over, because of her
bad success at the first? No, she
trudged out into the lanes and the
streets, she inquired of the watchmen,
and still she had little or no success,
but she never would give over till she
lit upon him. In the first of Haggai
we may read that when the Jews had
been hindered by Cambyses, from
building of the Temple, in a fit they
gave over and because they had no
success they would build no more, but
fell a building houses, and ye know it
was their sin and the Lord plagued
them for it. As Isaac would still be
digging wells, he digged one, and
that had no success, so he digged
another, and that had as bad; still
there fell out strife. What then?
Did he give over so ? No; hee never
would have done, till the Lord gave
him a Behoboth, a well that there was
no striving about, so we should never
be quiet until the Lord give us his
holy spirit ; though we doe not feel his
workings in us at the first, no bad suc
cesses, though never so many, should
make us weary: but still we should
go on seeking of the holy spirit of

God, and as we know where to have
the spirit of God — namely, in Christ,
so wee know where to get it, and there
fore we are without excuse ; if we suf
fer ourselves to be void of God's holy
and blessed spirit. William Fenner.
"Why doth Scripture express all man
ner of beverage in forty places by the
name of water, but to insinuate sobri
ety? Why doth God's "Word in a
hundred places call the whole repast
of the belly by the name of bread, but
to insinuate frugality ? The Scripture
makes but two words of that whereof
affected gluttony hath made twenty
thousand. Bishop Hacket.
ASK AND RECEIVE.
God denies a Christian nothing but
with a design to give him something
better. Cecil.
God speaks to us many times when
we answer him not, and shines about
our eyes when we either wink or sleep.
Our many short-winded ejaculations
towards heaven; our frequent but
weak inclinations to good ; our ephem
eral wishes, that no man can distin
guish from true piety but by their
sudden death; our every-day resolu
tions of obedience, whilst we continue
in sin, — are arguments that God's
Spirit hath shined on us, though the
warmth that it produced be soon
chilled with the damp it meets within
us. Dr. Hammond.
Ask, and it shall be given you.
A definite assurance of a special
hearing of prayer .... procuring us
from God what he without the prayer
would certainly not have bestowed
upon us. Here also, as so often
throughout the Old Testament, we
have a God who permits himself to
be entreated, and in the conflict with
praying faith to be voluntarily over
come. Van Oosterzee.

"And I say unto you, Ask, and it shall be given you ; seek, and ye shall find ; knock,
and it shall be opened unto you. For every one that asketh receiveth ; and he that seeketh

THE SENDING OF THE SEVENTY.

217

For every one that asketh, etc.
As the Saviour has just urged per
severance in prayer, he now speaks of
the certainty of being heard, and gives
his disciples to understand that it is
in no case in vain, and that an uttered
wish is surely fulfilled, that is, if it be
longs to those good gifts which are
now represented under the image of
bread, fish, and egg. But if any one
should in his foolishness beg a scor
pion or a snake, the father would be
no father if he could fulfill such a
wish. Van Oosterzee.
As he prevents us in time, so he ex
ceeds our thoughts in measure, giving
us more than we ask (Ephesians iii. 20).
Bachel would have a son ; God gives
her two. Abraham sues that Ishmael
may live ; God gives him to prosper,
and to be the father of many princes.
Yet more, he gives us what we cannot
ask. The dumb demoniac could not
sue for himself; his very silence is
vocal, and receives what he would, and
could not, request. Yea, lastly, which
is the great improvement of his mercy,
he gives us against our asking. Our
ignorance sues against ourselves, re
quiring hurtful things. He will not
suffer our hearts and tongues to wrong
us ; but withholds what we unfitly
crave, and gives what we should, and
do not, crave : as the fond child cries
to his father for a knife ; he reaches
him a spoon, that may feed and not
hurt him. 0 the ocean of Divine
bounty, boundless, bottomless ! 0 our
wretched unworthiness, if we be either

niggardly to ourselves in not asking
blessings, or unthankful to our God
in not acknowledging them !
Bishop Hall.
I do not doubt that there are an
swers of prayer on that lower plane ;
but this I say : it is an absolute vul
garization of the whole grand theme
of prayer to represent it from that side.
It is so low that it is a stench in the
nostrils of any man who has a sense
of what is the altitude and glory of
prayer. I would not permit a man to
call me his friend who had no other
friendship for me but to bring me fod
der and supply me with something for
my body. The friend himself is the
best answer to our wants. > I do not
disdain these lower offices, among
others ; but when prayer is argued as
being true on this low ground, chiefly
and continually, until men come to
think that praying is like dropping
orders into the post-office, or sending
around boys to the store, it is degrad
ed far below its real character. True
praying, beginning here, ends in the
kingdom of God ; and whatever comes
short of that is such fantastic vapor,
such effluvia, as to be unworthy of the
name. And anybody who represents
prayer as consisting in these lower and
perishing elements demeans it, dishon
ors God, degrades the soul, and under
estimates that altitude which belongs
to us in our better moods before our
Heavenly Father. Prayer chiefly is
the soul's communion with God. It

findeth ; and to him that knocketh it shall be opened. If a son shall ask bread of any of
you that is a father, will he give him a stone ? or if he ask a fish, will he for a fish give him
a serpent ? or if he shall ask an egg, will he offer him a scorpion ? If ye then, being evil,
know how to give good gifts unto your children, how much more shall your Heavenly
Father give the Holy Spirit to them that ask him ?"
And he was teaching in one of the synagogues on the Sabbath. And, behold, there was a
woman which had a spirit of infirmity eighteen years, and was bowed together, and could in
no wise lift up herself. And when Jesus saw her, he called her to him, and said unto her,
"Woman, thou art loosed from thine infirmity." And he. laid his hands on her: and
immediately she was made straight, and glorified God.
And the ruler of the synagogue answered with indignation, because that Jesus had
healed on the Sabbath day, and said unto the people, " There are six days' in .which

218

CHRIST IN LITERATURE.

is chiefly translation. It is chiefly
transfiguration. It was wortfi more
to Peter, James, and John, to stand
for an hour and see the spirits dawn
through the heaven, and talk with
Christ, whose face shone as the sun,
and whose raiment was white as the
light, than if the three tabernacles
which they craved had been built of
diamonds and rubies on the mountain-

top. It is what we get by the soul
that makes us rich.Henry Ward Beecher.
christ heals an infirm woman
on the sabbath.
Lead him away to the watering.
Man is obliged to be servant to the
brutes. Surely there is a meaning in
this. God intends it for our humility. Bengel.

men ought to work : in them therefore come and be healed, and not on the Sabbath

The Lord then answered him, and said, " Thou hypocrite, doth not each one of you on the
Sabbath loose his ox or his ass from the stall, and lead him away to watering ? and ought
not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen
years, be loosed from this bond on the Sabbath day ? "
And when he had said these things, all his adversaries were ashamed ; and all the peo
ple rejoiced for all the glorious things that were done by him.
Then said he, " Unto what is the kingdom of God like ? and whereunto shall I resemble
it ? It is like a grain of mustard seed, which a man took, and cast into his garden ; and it
grew, and' waxed a great tree ; and the fowls of the air lodged in the branches of it."
And again he said, " Whereunto shall I liken the kingdom of God? It is Like leaven,
which a woman took and hid in three measures of meal, till the whole was leavened."

CHAPTER XXV.
THE BLASPHEMY OF THE PHAEISEES, AND CHEISTS DISCOUESE
THEEEON.

WHO ARE RLESSED.
What else does he here teach us,
than to prefer to kindred " after the
flesh" our descent "after the spirit,"
and that men are not blessed for this
reason, that they are united by near
ness of flesh unto just and holy men,
but that by obeying and following
they cleave unto their doctrine and
conduct? Therefore Mary is more
blessed in receiving the faith of Christ
than in conceiving the flesh of Christ.
For to a certain one who said, ", Blessed
is the womb which bare thee ! " he

himself made answer, " Yea, rather,
blessed are they who hear the "Word
of God and keep it." Augustine.
The mother whose paps he sucked
must not glory that she fed him ; but
that he fed her, and gave her living
waters of his "Word and Spirit to
drink. Bishop Hacket.
THE PHARISEES DEMAND A SIGN.
A craving after marvels was a symp
tom of the sickly state of men's minds
in our Lord's day ; they refused solid
nourishment, and pined after mere

And he was casting out a devil, and it was dumb. And it came to pass, when the devil
was gone out, the dumb spake ; and the people wondered. But some of them said, " He
casteth out devils through Beelzebub the chief of the devils." And others, tempting him,
sought of him a sign from heaven.
But he, knowing their thoughts, said unto them, " Every kingdom divided against itself
is brought to desolation ; and a house divided against a house faUeth. If Satan also be
divided against himself, how shall his kingdom stand ? because ye say that I cast out devils
through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast them
out ? therefore shall they be your judges. But if I with the finger of God cast out devils,
no doubt the kingdom of God is come upon you. When a strong man armed keepeth his
palace, his goods are in peace ; but when a stronger than he shall come upon him, and over
come him, he taketh from him all his armor wherein he trusted, and divideth his spoils. He
that is not with me is against me ; and he that gathereth not with me scattereth. When
the unclean spirit is gone out of a man, he walketh through dry places, seeking rest : and
finding none, he saith, I will return unto my house whence I came out. And when he
cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other
spirits more wicked than himself ; and they enter in, and dwell there : and the last state of
that man is worse than the first."
And it came to pass, as he spake these things, a certain woman of the company lifted up
her voice, and said unto him, " Blessed is the womb that bare thee, and the paps which thou
hast sucked."
But he said, " Yea, rather, blessed are they that hear the word of God, and keep it."'
And when the people were gathered thick together he began to say, "An evil and adul
terous generation seeketh after a sign ; and there shall no sign be given to it, but the sign of

220

CHRIST IN LITERATURE.

wonder. The gospel which they, so
greatly needed they would not have ;
the miracles which Jesus did not al
ways choose to give, they eagerly de
manded. Many nowadays must see
signs and wonders, or they will not
'believe. Some have said in their
heart, "I must feel deep horror of
soul, or I never will believe in Jesus."
But what if you never should feel it,
as probably you never may? Will
you go to hell out of spite against
God, because he will not - treat you
like another? Spurgeon.
Many people wish the Bible to over
awe them, as Sinai did the Israelites.
If it did, they would behave a good
deal as the Israelites did, who wor
shiped it one day and danced around
a calf the next. H. W. Beecher.
I would not undervalue a sense of
forgiveness. But any man who seeks
to do Christ's will has a right to call
himself a follower of Christ. The
waiting for an inward sense of anything
is essentially wrong. Faith trusts God
and goes to work, while doubt asks a
sign from heaven. E. E.
As Jonas was three days and three nights,
etc. Unbelievers have often told us that
the story of the prophet swallowed by
a great fish was an absurdity. They
say that, so long in the stomach of the
monster, the minister would have been
digested. "We have no difficulty in
this matter. Jonah was a most un
willing guest of the whale. He want
ed to get out. However much he may

have liked fish, he did not want it -
three times a day and all the time.
So he kept up a fidget and a struggle
and a turning-over, and he gave the
whale no time to assimilate him. The
man knew that if he was ever to get
out he must be in perpetual motion.
We know men that are so lethargic
they would have given the matter up,
and lain down so quietly that in a few
hours they would have gone into flukes
and fish-bone, blow-holes and blubber.
Now we see men all around us who
have been swallowed by monstrous
misfortunes. Some of them sit down
on a piece of whalebone and give up.
They say : " No use ! I will never get
back my money, or restore my good
name, or recover my health." They
float out to sea, and are never again
heard' of. Others, the moment they
go down the throat of some great
trouble, begin immediately to plan for
egress. They make rapid estimate of
the lengthTof the vertebrate, and come
to the conclusion how far they are in.
They dig up enough spermaceti out of
the darkness to make a light, and keep
turning this way and that, till, the first
you know, they are out. Determina
tion to get well has much to do with
recovered invalidism. Firm will to
defeat bankruptcy decides financial
deliverance. Never surrender to mis
fortune or discouragement. You can,
if you are spry enough, make it as
uncomfortable for the whale as the
whale can make it uncomfortable for
you. There will be some place where
you can brace your foot against his

the prophet Jonas : for as Jonas was three days and three nights in the whale's belly, so
shall the Son of man be three days and three nights in the heart of the earth. The men of
Mneveh shall rise in judgment with this generation, and shall condemn it : because they
repented at the preaching of Jonas ; and, behold, a greater than Jonas is here. The queen of
the south shall rise up in the judgment with this generation, and shall condemn it : for she
came from the uttermost parts of the earth to hear the wisdom of Solomon ; and, behold, a
greater than Solomon is here.
" No man, when he hath lighted a candle, putteth it in a secret place, neither under a
bushel, but on a candlestick, that they which come in may see the light. The light of the
body is the eye : therefore, when thine eye is single, thy whole body is also full of light ;
but when thine eye is evil, thy body also is full of darkness. Take heed therefore that the

THE BLASPHEMY OF THE PHARISEES.

221

ribs, and some long upper tooth around
which you may take hold, and he will
be as glad to get rid of you for tenant,
as you are glad to get rid of him for
landlord. There is a way out, if you
are determined to find it.
T. De Witt Talmage.
Of a single eye.
Of what is our Lord speaking ? Of
his teaching, as apprehended by the
simple, single-seeing soul. If then the
soul be so, having no part darkened
by prejudice or selfish lusts, and ap
proach thus to his teaching, it shall be
wholly illuminated by it, as " by the
candle of the Lord, searching its in
ward parts." So this saying is not
tautological ; for the second clause ex
presses the~ further result and waxing
onward of the shining light, arising
from the singleness of the eye, and be
comes, in its spiritual significance, a
weighty declaration of truth. Alford.
He hath no skill to utter lies,
His very soul is in his eyes ;
Single his aim in all, and true,
And apt to praise what others do.
William Wordsworth.
On earth we have nothing to do with
success or with its results, but only
being true to God and for God ; for it
is sincerity and not success which is
the sweet savor before God.
F. W. Robertson.
A pure soul acts in simplicity and
without certainty, being persuaded that
what is good comes from God, and
what is not good from self. Guyon.
Full of light.
He that has light within his own clear breast
May sit in the center and enjoy bright day.
Milton.
Some murmur when their sky is clear
And wholly bright to view,

If one small speck of dark appear
' In their great heaven of blue ;
And some with thankful love are filled,
If but one streak of light,
One ray of God's good mercy, gild
The darkness of their night. Tbench.
THE EVIL SPIRIT THAT RETURNED.
It is not in the nature of man to be,
for any considerable time, neither bet
ter nor worse ; nor will the principles
within him, nor the spiritual good
or ill powers that act upon him from
without, long suffer him to remain
in the same moral state. If the Spirit
of God, together with a lively con
science and a right sense of religion,
have the government of his mind,
they will lead him continually upward
to a more pure and spiritual nature ;
if the Devil and vice have dominion
over him, they will keep him always
in niotion downward, to still deeper
and fouler degrees of corruption; be
sides, as habit always naturally grows
out of practice, it will add consider
ably to the speed and expedition of
either progress. Philip Skelton.
The unclean spirit went out, but
the Holy Spirit came not in ; that is,
when a man is a mere negative Chris
tian, he " ceaseth to do evil " in some
ways he has formerly walked in, but'
he learns not " to do good." This is
to lose heaven with short shooting.
God will not ask us what we were not,
but what we were. Gurnall.
Infinite toil would not enable you to
sweep away a mist ; but by ascending
a little you may often look over it
altogether. So it is with our moral
improvement ; we wrestle fiercely with
a vicious habit, which would have no

light which is in thee be not darkness. If thy whole body therefore be full of light, having
no part dark, the whole shall be full of light, as when the bright shining of a candle doth
give thee light.
"When the unclean spirit is gone out of a man, he walketh through dry places, seeking
rest, and findeth none. Then he saith, ' I will return into my house from whence I came
out ' ; and when he is come, he findeth it empty, swept, and garnished. Then goeth he,
and taketh with himself seven other spirits more wicked than himself, and they enter in

222

CHRIST IN LITERATURE.

hold upon us if we ascended into a
higher moral atmosphere. Arthur Helps.
He went in.
Complaisance may be defined a con
stant endeavor to please those whom
we converse with, so far as we may
do it innocently. It is a virtue that
blends all orders of men together in a
friendly intercourse of words and ac
tions, and is suited to that equality in
human nature which every one ought
to consider, so far as is consistent with
the order and economy of the world.
Addison.
At the , table of a Pharisee, upon
the sight of the clean outside of his
cup, our Lord discovers his inward
parts, full of ravening and wickedness.
At Jacob's well he poureth forth to the
woman of Samaria the water of life.
After he had supped with his disciples,
he takes the cup, and calls the wine
his blood, and himself the true Vine.
Thus did wisdom publish itself in
every place, upon every occasion ; the
well, the table, the highway-side, —
every place was a pulpit, every occasion
a text, and every good lesson a sermon.
Farindon.
Everything about the true Christian
resembles the purity of his soul ; and
he is always clean without, because he
is always pure within. William Law.
It is a much easier thing to white
wash a house on the outside, than to

take away the rotten beams and moul
dered bricks, and rebuild it with solid
materials. If Noah, instead of pitch
ing the ark to keep out the water, had
only painted it, to make a fair show,
he would have perished like others by
the flood. j. Thornton.
'T is too much proved, — that with Devotion's

And pious Action, we do sugar o'er
The Devil himself.

Every religious sentiment, every act
of devotion, which does not produce
a corresponding elevation of life and
practice, — wliich does not, for in
stance, insist upon the most scrupulous
honesty, the most chaste sobriety, the
widest charity, — which does not, in
short, result in some Christian grace
of act and conduct, — is worse than
useless ; is simply pernicious and de
preciating, as ministering to self-decep
tion, with its consequent train of ills,
intruding an evil under the name of
good. Bishop Swing.
I remember that in my early youth
I was overmuch religious and vigilant,
and scrupulously pious and abstinent.
One night I sat up in attendance on
my father, — on whom be God's mercy!
— never closed my eyes during the
whole night, and held the precious
Koran open on my lap, while the com
pany around us were fast asleep. I
said to my father, " Not an individual
of these will raise his head, that he

and dwell there : and the last state of that man is worse than the first. Even so shall it be
also unto this wicked generation."
While he yet talked to the people, behold, his mother and his brethren stood without,
desiring to speak with him. And they could not come at him for the press. Then one
said unto him, " Behold, thy mother and thy brethren stand without desiring to speak with
thee." But he answered and said unto him that told him, "Who is my mother ? and who are
my brethren ? " And he stretched forth his hand towards his disciples, and said, " Behold
my mother and my brethren ! For whosoever shall do the will of my Father which is in
heaven, the same is my brother, and sister, and mother."
And as he spake, a certain Pharisee besought him to dine with him : and he went in, and
sat down to meat. And when the Pharisee saw it, he marveled that he had not first
washed before dinner.

THE BLASPHEMY OF THE PHARISEES.

223

may perform his genuflections, or ritual
of prayer ; but they are all so sound
asleep that you might conclude they
were dead." He replied, " 0 emana
tion of your father, you also had better
have slept, than that you should thus
calumniate the failings of mankind." Sadi.
"We despise the haughty tribe of
philosophers, whom we know to be
tyrants in their way, and corrupters
and adulterers of the truth, and always
eloquent against the vices they prac
tice. We wear not our wisdom in our
beards, but in our minds. Non magna
loquimur, sed vivimus (We talk not
great things, but live them).
Minucius Felix.
Will you say that there are no real
stars, because you sometimes see me
teors fall, which for a time appeared to
be stars ? Will you say that blossoms
never produce fruit, because many of
them fall off, and some fruit which ap
peared sound is rotten at the core?
Equally absurd is it to say there is
no such thing as real religion, because
many who profess it fall away, or prove
to be hypocrites in heart. Payson.
But rather give alms.
Beneficence is a duty. He who fre
quently practices it, and sees his benevo
lent intentions realized, at length comes
really to love him to whom he has
done good. When, therefore, it is
said, "Thou shalt love thy neighbor
as thyself," it is not meant, Thou shalt
love him first, and do him good in
consequence of that love, but, Thou
shalt do good to thy neighbor; and
this thy beneficence will engender in
thee that love to mankind which is the
fullness and consummation of the in
clination to do good. . Emanuel Kant.

0, if thou knewest all the treas
ures thou mightest amass in a short
time by purity of intention ! By this
how many saints have attained a high
degree of glory in heaven, though on
earth they did nothing marvelous in
the eyes of men ; by ' it many have
become pleasing to God, though they
apparently labored little ; and by it
they found the great secret of turning
all to profit and of acquiring excellent
perfection, though only performing very
ordinary and indifferent actions. Pinart.
There is no use of money equal to
that of beneficence ; here the enjoy
ment grows on reflection. Henry Mackenzie.
Men resemble the gods in nothing
so much as in doing good to their fel
low-creatures. Cicero.
Ye tithe mint.
The Pharisees broke Moses' tables
into pieces, and, gathering up the frag
ments, took to themselves what part
of duty they pleased, and let the rest
alone ; for it was a proverb among the
Jews, Qui operam dot pr&cepto, liber
est a prcecepto, that is, if he chooses
one positive commandment for his
business, he may be less careful in any
of the rest. Jeremy Taylor.
It was a vulgar rule, given by the
Jewish doctors, which I fear too many
live by, " that men should single out
some one commandment out of God's
law, and therein specially exercise
themselves, that so they might make
God their friend by that, lest in others
they should too much displease him."
Thus men are content, bata&iv, to pay
God their decimos, and septimm of their
lives too, if need be, so that they may
without fear of sacrilege, as they sup
pose, enjoy all the rest to themselves ;

And the Lord said unto him, " Now do ye Pharisees make clean the outside of the cup
and the platter ; but your inward part is full of ravening and wickedness. Ye fools, did
not he that made that which is without make that which is within also ? but rather give
alms of such things as ye have ; and, behold, all things are clean unto you. But woe unto
you, Pharisees ! for ye tithe mint and rue and all manner of herbs, and pass over judgment

224

CHRIST IN LITERATURE.

but they are not willing to consecrate
their whole lives to him ; they are afraid
lest religion should encroach too much
upon them, and too busily invade their
own rights and liberties, as their selfish
spirit calls them. John Smith (of Cambridge).
Not to leave, etc.
As it is one of the peculiar weak
nesses of human nature, when, upon a
comparison of two things, one is found
to be of greater importance than the
other, to consider this other as of scarce
any importance at all, it is highly
necessary that we remind ourselves
how great presumption it is to make
light of any institutions of Divine ap
pointment ; that our obligations to obey
all God's commands whatever are ab
solute and indispensable ; and that
commands merely positive, admitted
to be from him, lay us under a moral
obligation to obey them ; an obligation
moral in the strictest and most proper
sense. Bishop Butler.
The uppermost seats.
Christ's disciple loves the uppermost
place indeed, but at spiritual banquets,
where he may feed on the choicest
morsels of spiritual food ; for, with the
Apostles, who " sit upon twelve thrones,"

he loves the chief seats, and he loves
greetings made in the heavenly market
place, that is, in the heavenly congre
gation. Origen.
Ye lade men.
To follow foolish precedents, and wink
With both our eyes, is easier than to think.
Cowper.
Ye hnild the tombs of the prophets.
I know not why we should delay
our tokens of respect to those who de
serve them until the heart that our
sympathy could have gladdened has
ceased to beat. As men cannot read
the epitaphs inscribed upon the marble
that covers them, so the tombs that we
erect to virtue often only prove our
repentance that we neglected it when
with us. Bulwer Lytton.
The age unquestionably produces
(whether in a greater or less number
than in former times, I know not)
daring profligates and insidious hypo
crites. What then? Am I not to
avail myself of whatever good is to be
found in the world, because of the
mixture of evil that will always be in
it ? The smallness of the quantity in
currency only heightens the value.
Edmund Burke.

and the love of God : these ought ye to have done, and not to leave the other undone. Woe
unto you, Pharisees ! for ye love the uppermost seats in the synagogues, and greetings in
the markets. Woe unto you, scribes and Pharisees, hypocrites ! for ye are as graves which
appear not, and the men that walk over them are not aware of them."
Then answered one of the lawyers, and said unto him, "Master, thus saying, thou re-
proachest us also."
And he said, " Woe unto you also, ye lawyers ! for ye lade men with burdens grievous to
be borne, and ye yourselves touch not the burdens with one of your fingers. Woe unto
you ! for ye build the sepulchers of the prophets, and your fathers killed them. Truly ye
bear witness that ye allow the deeds of your fathers : for they indeed killed them, and ye
build their sepulchers. Therefore also said the wisdom of God, I will send them prophets and
apostles, and some of them they shall slay and persecute : that the blood of all the prophets,
which was shed from the foundation of the world, may be required of this generation ; from
the blood of Abel unto the blood of Zacharias, which perished between the altar and the
temple : verily I say unto you, It shall be required of this generation. Woe unto you,
lawyers ! for ye have taken away the key of knowledge : ye entered not in yourselves, and
them that were entering in ye hindered."
And as he said these things unto them, the scribes and the Pharisees began to urge him
vehemently, and to provoke him to speak of many things : laying wait for him, and seek
ing to catch something out of his mouth, that they might accuse him.

CHAPTER XXVI.
WARNINGS AGAINST HYPOCRISY, COWARDICE, WORLDLINESS, AND
UNFRUITFULNESS.

THE LEAVEN OF HYPOCRISY.
Hypocrisy is not merely for a man
to deceive others, knowing all the while
that he is deceiving them, but to de
ceive himself and others at the same
time, to aim at their praise by a religious
profession, without perceiving that he
loves their praise more than God's, and
that he is professing far more than he
practices. J. H. Newman.
NOT TO EEAR MEN.
A valiant man
Ought not to undergo or tempt a danger,
But worthily, and by selected ways,
He undertakes by reason, not by chance.
His valor is the salt t' his other virtues,
They 're all unseasoned without it.
Ben Jonson.
The brave man is not he who feels no fear,
For that were stupid and irrational ;
But he whose noble soul its fear subdues,
And bravely dares the danger nature shrinks
from.
As for your youth, whom blood and blows
delight,
Away with them ! there is not in their crew
One valiant spirit. Joanna Baii.lie.

OP GOD'S CARE.
The sparrows.
His sermons were the healthful talk
That shorter made the mountain-walk,
His wayside texts were flowers and birds,
Where mingled with his gracious words
The rustle of the tamarisk-tree
And ripple-wash of Galilee. J. G. Wbittier.
It is a touching commentary upon
the insufficiency of worldly greatness
to constitute happiness, when we find
David's mind gathering up his imagery
of comfort and confidence, not from
the splendor of courts, or the might of
armies, but from the pure and peaceful
associations connected with the humble
employment of his youth. I. E. Hankinson.
The child leans on its parent's breast,
Leaves there its cares and is at rest ; .
The bird sits singing by his nes£,
And tells aloud
His trust in God, and so is blest
'Neath every cloud.
He has no store, he sows no seed ;
Yet sings aloud, and doth not heed ;

In the mean time, when there were gathered together an innumerable multitude of peo
ple, insomuch that they trode one upon another, he began to say unto his disciples first of
all, " Beware ye of the leaven of the Pharisees, which is hypocrisy. For there is nothing
covered, that shall not be revealed ; neither hid, that shall not be known. Therefore what
soever ye have spoken in the darkness shall be heard in the light ; and that which ye have
spoken in the ear in closets shall be proclaimed upon the house-tops.
"And I say unto you, my friends, Be not afraid of them that kill the body, and after
that have no more that they can do. But I will forewarn you whom ye shall fear : Fear
him, which after he hath killed hath power to cast into heU ; yea, I say unto you, Fear
19

226

CHRIST IN LITERATURE.

By flowing stream or grassy mead,
He sings to shame
Men who forget, in fear of need,
A Father's name. Isaac Williams.
MY BROKEN-WINGED BIRD.
For days I have been cherishing
A little bird with broken wing.
I love it in my heart of hearts ;
To win its love I try all arts ;
I call it by each sweet pet name
That I can think, its fear to tame.
My room is still, and bright, and warm ;
The little thing is safe from harm.
If I had left it where it lay
Fluttering in the wintry day,
No mate remaining by its side,
Before nightfall it must have died.
It sips the drink, it eats the food ;
Plenty of both, all sweet and good.
But all the while my hand it flies,
Looks up at me with piteous eyes ;
From morn till night, restless and swift,
Buns to and fro, and tries to lift
Itself upon its broken wing,
And through the window-pane to spring.
Poor little bird ! Myself I see
From morn till night in watching thee.
A Power I cannot understand
Is sheltering me with loving hand :
It calls me by the dearest name,
My love to win, my fear to tame ;
Each day my daily food provides,
And night and day from danger hides
Me safe : the food, the warmth I take,
Yet all the while ungrateful make
Bestless and piteous complaints,
And strive to break the kind restraints. H. H.
A man's child dies, and he says,
"This is a mysterious providence."
Well, was it not a mysterious provi
dence when the child lived? It is
said, "When a man was going along
the street one day to his wedding, a
brick fell off from a chimney, and
struck him on the head.; and he was
laid dead." And the preacher will

say, " It was a strange and mysterious
providence." Well, there was another
young man, on the same day, going
through that same street to his wed
ding ; and a brick did not fall and hit
him ; was not that event just as much
a providence as the other ? You think
that exclamation-points are the whole-
of literature, and that only here and
there an event which startles you is
providential; whereas ten thousand
events, and combinations of them, are
all proceeding on precisely the same
plan, namely, the working together
of the soul and mind of God and the
soul and mind of men. According to
this plan, under the Divine guidance,
myriads of results are worked out which
you do not notice, but now and then one
steps out more clearly and dramatically,
and you call that a providence. It is
a providence, and there is a providence
all the time. Good and bad, light and
shade, joy and sorrow, prosperity and
adversity, things present and things
to come, all alike are God's. "We are
living under a cope where we are just
as certainly divinely thought of and
cared for as children under the roof of
a father are paternally thought of and
cared for. Henry Ward Beecher.
The world cannot show a more ex
alted character than that of a truly
religious philosopher, who delights to
turn all things to the" glory of God;
who from the objects of his sight derives
improvement to his mind, and in the
glass of things temporal sees the image
of things eternal. Let a man have all
the world can give him (verse 17), if
he has a groveling, unlettered, indevout
mind, — let him have his gardens, his
fields, his woods, and his lawns, for

him. Are not five sparrows sold for two farthings, and not one of them is forgotten before
God ? but even the very hairs of your head are all numbered. Fear not, therefore : ye are
of more value than many sparrows. Also I say unto you, Whosoever shall confess me
before men, him shall the Son of man also confess before the angels of God : but he that
denieth me before men shall be denied before the angels of God. And when they bring you
unto the synagogues, and unto magistrates and powers, take ye no thought how or what
thing ye shall answer, or what ye shall say : for the Holy Ghost shall teach you in the
same hour what ye ought to say."

HYPOCRISY, COWARDICE, AND UNFRUITFULNESS. 227

grandeur, ornament, plenty, and grati
fication, while, at the same time, God
is not in all his thoughts ; and let an
other have neither field nor garden, —
let him only look at nature with an
enlightened mind, a mind which can
see and adore the Creator in his works,
can consider them as demonstrations
of his power, his wisdom, his goodness,
and truth, — this man is greater, as well
as happier, in his poverty than the
other in his riches.
William Jones (of Nayland).
AGAINST COVETOUSNESS.
Speak to my brother.
Possibly he had an idea that the
Messias, or the great Babbi, to whom
he was listening, was come to set all
things right ; and with that feeling
which we all have of the surpassing
injustice of our own wrongs, broke out
with this inopportune request. Alford.
Man. The answer exhibits no personal
displeasure against the bearer of the
unseemly request, but only shows that
the Saviour was by no means minded
to enter upon a sphere which could
not possibly be his own. Tan Oosterzee.
This question is expressed in almost
the very words of the Egyptian reject
ing the arbitration of Moses (Exodus
ii. 14), and may show us the essential
difference of tfie two offices of Moses
and Christ. Alford.
Take heed and heware of covetousness.
Not only of covetousnessj which has
just appeared in the definite form of
cleaving to a disputed inheritance, but

of all exaggerated love of earthly pos
session. If the petitioner still remained
in the circle of the hearers, the Saviour
here renders him a better service than
if he had made him rich ; he will heal
him of his chief malady. Van Oosterzee.
He gave not what the man asked,
nor yet did he decline to give him
anything. He refused the less, and
gave something greater. Abide then
by this rule, " Give to him that asketh
thee," although you give not the thing
asked for. The Lord acted thus. The
man asked what ? The division of the
inheritance. The Lord gave what?
The prohibition against covetousness.
Whether, then, did he dismiss his peti
tioner empty, or rather did he not fill
him with, truth? Augustine.
0 that ever so rich an heiress as
the soul of man should run away with
so servile a thing as money, or give
the least consent to a match so far
below her birth and breeding !
Arrowsmith.
the parable op the rich fool.
There are more parables, I believe,
in the New Testament against taking
no thought about heavenly things, and
taking too much thought about earthly
things, than against any other fault
whatsoever. Augustus Hare.
A certain rich man.
Some men are called sagacious
merely on account of their avarice,
whereas a child can clench its fist the
moment it is born. Shenstone.
I have no room, etc.
You have for the depositpries of
your wealth the bosoms of the indi-

And one of the company said unto him, " Master, speak to my brother, that he divide
the inheritance with me. ''
And he said unto him, "Man, who made me a judge or a divider over you ? "
And he said unto them, "Take heed, and beware of covetousness : for a man's life con-
sisteth not in the abundance of the things which he possesseth."
And he spake a parable unto them, saying, " The ground of a certain rich man brought
forth plentifully : and he thought within himself, saying, ' What shall I do, because I have
no room where to bestow my fruits ? ' And he said, ' This will I do : I will pull down my

228

CHRIST IN LITERATURE.

gent, the widow's houses, the children's
mouths. Ambrose.
The poor man's hand is the treasury
of Christ. All my superfluity shall be
there hoarded up, where I know it will
be safely kept and surely returned to
me. Bishop Hall.
That his increased prosperity offers
him an opportunity to do something
for his poor brethren does not even
come into his mind ; selfishness strikes
the keynote even in the four-times-
recurring my. Van Oosterzee.
If any one spoke to him about it he
would probably, in hypocrisy and
thanklessness, say something about the
" blessing of God " ; but what he says
to himself runs quite differently, — fie
calls it my fruits ; thinks only of the
field and its produce instead of think
ing on God ; rests in the my without
any thought of his neighbor. Stier.

The man devised what he should
leave behind, and not what he should
send before him. Peter Chrysologus.
The life is more than food.
You turn it exactly round : food is
meant to serve life, but life forsooth
serves food ; clothes are to serve the
body, but the body forsooth must serve
the clothing ; and so blind is the world
that it sees not this. Luther.
Man's life is of God, not of his gopds,
however abundant they may be.
Alford.
of watchfulness.
"When the master of the vessel calls
on board the passengers he set on
shore to refresh a little, they should be
continually mindful of the ship and
of the master's summons, and leave
their trifling and gathering cockle-shells,
nay, all impertinences whatever, mind
the signal, and run to the ship. The
warning is in general ; but if thou be

barns and build greater ; and there will I bestow aU my fruits and my goods. And I will
say to my soul, Soul, thou hast much goods laid up for many years ; take thine ease, eat,
drink, and be merry.' But God said unto him, 'Thou fool, this night thy soul shall be
required of thee : then whose shall those things be, which thou hast provided ? ' So is he
that layeth up treasure for himself, and is not rich toward God."
And he said unto his disciples, "Therefore I say unto you, Take no thought for your life,
what ye shall eat ; neither for the body, what ye shall put on. The life is more than meat,
and the body is more than raiment. Consider the ravens : for they neither sow nor reap ;
which neither have store-house nor barn ; and God feedeth them : how much more are ye
better than the fowls ? And which of you with taking thought can add to his stature one
cubit ? If ye then be not able to do that which is least, why take ye thought for the rest ?
Consider the lilies how they grow : they toil not, they spin not : and yet I say unto you,
that Solomon in all his glory was not arrayed like one of these. If then God so clothe the
grass, which is to-day in the field, and to-morrow is cast into the oven ; how much more
will he clothe you, 0 ye of little faith ?
"And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful
mind. For all these things do the nations of the world seek after : and your Father know
eth that ye have need of these things. But rather seek ye the kingdom of God ; and all
these things shall be added unto you. Fear not, little flock ; for it is your Father's good
pleasure to give you the kingdom.
" Sell that ye have, and give alms ; provide yourselves bags which wax not old, a treas
ure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
For where your treasure is, there will your heart be also.
"Let your loins be girded about, and your lights burning ; and ye yourselves like unto
men that wait for their lord, when he will return from the wedding ; that when he cometh
and knocketh, they may open unto him immediately. Blessed are those servants, whom

HYPOCRISY, COWARDICE, AND UNFRUITFULNESS. 229

a man in years, stray not too far, lest
thou be left behind and lose thy pas
sage. Epictetus.
Let your loins be girded.
Very fittingly does the admonition to
watchfulness join in with the admoni
tion given in the previous verses, to
confidence and freedom from care. It
is true they could be free from anxiety
as to whether it was the Father's good
pleasure to give them his kingdom
(verse 32), but they could only inherit
if they expected, watching and work
ing, the coming of the Lord 
The garments of the Orientals had to
be girt up, if they were not to hinder
them in walking and waiting. Even
so must the light be kindled when the
Lord was about to return in the middle
of night. By the first image it is the
activity, by the second the watchful
ness, of the faithful servant, which is
¦ especially indicated. Van Oosterzee.
That wait for their Lord.
There is a slight reference to, or
rather another presentation of, the truth
set forth in the parable of the virgins.
But the image here is of servants wait
ing for their Lord to return from the
wedding; left at home and bound to
be in readiness to receive him 
The main thought here only is that he
is away at a feast, and will return.
But in the background lies the wedding
in all its truth, — not brought out here,
but elsewhere. Alford.
Come forth and serve them.
See Bevelations iii. 20, 21, where the
same similitude is presented, and the
promise carried on yet further, — to the
sharing of his throne. The Lord him

self in that great day of his glory —
the marriage-supper of the Lamb —
will invert the order of human require
ments, and in the fullness of his grace
and iove will serve his brethren.
Compare the washing of the disciples'
feet in John xiii. 1, which was a fore
shadowing of the last great act of self-
abasing love. Alford.
What means the Lord's ministering
unto them, but that all their sweet
entertainments are treasured up in him
self? for he is the bread of life and the
fountain of wisdom ; he is the " hidden
manna, which no one knows, but he
that has it." Therefore he passes from
one to another of the guests, and sup
plies all with festive delights, which
satisfy without cloying and ever fill
without wearying. Cardinal Bellarmine.
In the second watch.
The Eomans divided the night into
four night-watches, a division which
the Jews had accepted from them.
He says nothing of the fourth, simply
for the reason that the disciples from
that should note that his return was
by no means to be expected as late as
possible ; even as he does not name
the first, because it would weaken the
whole representation of the watchful
servants. Van Oosterzee.
What hour the thief would come.
Of course the similitude of the thief
is taken entirely from the point of
view of those who are sunken in
earthly enjoyment and inactive rest,
and to whom therefore the appearance
of the Son of man is no joyful, but a
terrible event. Van Oosterzee.

the lord when he cometh shall find watching : verily I say unto you, that he shall gird
himself, and make them to sit down to meat, and will come forth and serve them. And if
he shall come in the second watch, or come in the third watch, and find them so, blessed
are those servants. And this know, that if the goodman of the house had known what
hour the thief would come, he wjjuld have watched, and not have suffered his house to be
broken through. Be ye therefore ready also : for the Son of man cometh at an hour when
ye think not. "
Then Peter said unto him, " Lord, speakest thou this parable unto us, or even to all ? "
And the Lord said, "Who then is that faithful and wise steward, whom his lord shall

230

CHRIST IN LITERATURE.

That faithful and wise steward.
This answer amounts to this, that
according as a more extended circle of
operation is intrusted to a servant of
the Lord, his obligation to watchful
ness increases, and if he forgets his
vocation, he has so much the sharper
chastisement to fear. ' Van Oosterzee.
the signs of the time.
God's providence is not blind, but
full of eyes. J. G. Whittier.
Of yourselves.Hence we have concluded that
those moral lessons which learned
men among the Gentiles have stated in
their books as derived from the com
mon feelings and dictates of nature
are no less divine than those which
we have now in the stony tablets of
Moses. Nor, in truth, did our Heav
enly Father desire us to esteem those

laws which he wrote on the stone
in a higher degree than those other
laws which he has engraved on the
very feelings of our natural constitu
tion. Melancthon.
It is a great mistake to suppose that
the obligation of moral duties doth
depend solely upon the revelation of
God's will made to us in the Holy
Scriptures. Tillotson.
OF AGREEING WITH THE ADVER
SARY.
If thou sin, the word of God is
thy adversary. It is the adversary
of thy will till it become the author
of thy salvation. But if thou main
tain a good will to thine adversary,
and agree with him (Matthew v. 25),
instead of a judge shalt thou find a
father ; instead of a cruel officer, an
angel taking thee into Abraham's bo
som; instead of a prison, a paradise.

make ruler over his household, tcgive them their portion of meat in due season ? Blessed is
that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you,
that he will make him ruler over all that he hath. But and if that servant say in his heart,
' My lord delayeth his coming ' ; and shall begin to beat the men-servants and maidens,
and to eat and drink, and to be drunken ; the lord of that servant will come in a day when
he looketh not for him, and at an hour when he is not aware, and will cut him in sunder,
and will appoint him his portion with the unbelievers. And that servant wliich knew his
lord's will, and prepared not himself, neither did according to his will, shall be beaten with
many stripes. But he that knew not, and did commit things worthy of stripes, shall be
beaten with few stripes. For unto whomsoever much is given, of him shall be much re
quired : and to whom men have committed much, of him' they will ask the more.
"I am come to send fire on the earth ; and what will I, if it be already kindled ? but I
have a baptism to be baptized with ; and how am I straitened till it be accomplished ! Sup
pose ye that I am come to give peace on earth ? I tell you, Nay ; but rather division : for
from henceforth there shall be five in one house divided, three against two, and two against
three. The father shall be divided against the son, and the son against the father ; the
mother against the daughter, and the daughter against the mother ; the mother-in-law
against her daughter-in-law, and the daughter-in-law against her mother-in-law."
And he said also to the people, " When ye see a cloud rise out of the west, straightway
ye say, There cometh a shower ; and so it is. And when ye see the south-wind blow, ye
say, There will be heat ; and it cometh to pass. Ye hypocrites, ye can discern the face of
the sky and of the earth ; but how is it that ye do not discern this time ?
" Yea, and why even of yourselves judge ye not what is right ? When thou goest with
thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest
be delivered from him ; lest he hale thee to the judge, and the judge deliver thee to the
officer, and the officer cast thee into prison. I tell thee, thoil shalt not depart thence, till
thou hast paid the very last mite.1'
' There were present at that season some that told him of the Galileans, whose blood

HYPOCRISY, COWARDICE, AND UNFRUITFULNESS. 231

How rapidly hast thou changed all
things in the way, because thou hast
" agreed with thine adversary." Augustine.
parable of the unfruitful fig-
TREE.
The Galileans, etc.
The historical fact is otherwise un
known. The way of speaking here
shows that it was well known to the
writer. It must have occurred at some
feast in Jerusalem, when riots often
took place, and in the outer court of
the temple. Such slaughters were fre
quent, and would not be particularly
recorded by historians. Alford.
The eagerness of men to be the first
narrators of evil tidings, an eagerness
which can only spring from a certain
secret pleasure in them, though that be
most often unacknowledged, even to
themselves, was perhaps what moved
some of those present to tell the Lord
of a new outrage which Pilate had
committed. These persons understood
rightly that he was speaking, in the
words which conclude the last chap
ter, of the severe judgments wliich
men bring upon themselves through
their sins; but, as is generally the
manner of men, instead of applying
these words to their own consciences,
they made application of them only
to others. Trench.
Suppose ye, etc.
He does not deny that all the Gali
leans were sinners, and deserved God's
judgments, but that these were pre-em
inently so. Alford.
The " likewise " should be rendered
" in like manner," as indeed the Jew

ish people did perish by the sword of
the Bomans. Alford.
The vineyard here must be the
world, and not, as in the parable of the
wicked husbandman, the kingdom of
God. In the midst of the world the
Jewish people were set and appointed
that they should bear much fruit, that
they should bring much glory to God.
Yet, though the parable was directly
pointed at them, it is also of universal
application ; for as Israel, according to
the flesh, was the representative of all
and of each who in after times should
he elected out of the world to the priv
ileges of a nearer knowledge of God,
so is a warning herein contained for
the Gentile church and for every in
dividual soul. Trench.
The trees of the garden should bear
more fruit than the trees of the forest ;
the fig-tree, therefore, which was un
fruitful, was the more intolerable, be
cause it was in the garden, m the vine
yard. Chr. Love.
Cat it down, etc.
St. Basd beautifully observes the
love which breathes even in the threat
ening of God. "This," he says, "is
peculiar to the clemency of God to
ward men, that he does not bring in
punishment silently or secretly ; but
by his threatenings first proclaims
them to be at hand, thus inviting sin
ners to repentance." .... The "cum
bering " the ground implies something
more than that it occupied the place
which might have been filled by
another and fruit-bearing tree; the
barren tree injured the land, spreading
injurious shade, and drawing off to it-

Pilate had mingled with their sacrifices. And Jesus answering said unto them, "Suppose
ye that these Galileans were sinners above all the Galileans, because they suffered such
things ? I tell you, Nay : but, except ye repent, ye shall all likewise perish. Or those
eighteen, upon whom the tower in Siloam fell, and slew them, -think ye that they were
sinners above all men that dwelt in Jerusalem ? I tell you, Nay : but, except ye repent, ye
shall all likewise perish."
He spake also this parable ¦ " A certain man had a fig-tree planted in his vineyard ; and
he came and sought fruit thereon, and found none. Then said he unto the dresser of his
vineyard, ' Behold these three years I come seeking fruit on this fig-tree, and find none : cut

232

CHRIST IN LITERATURE.

self the fatness and nourishment that
should have gone to the trees that
would have made a return. Thus,
like this fig-tree, the Jewish church
did not itself bring forth fruits of
righteousness, but it injured the ground
in which it was planted. Through
them the name of God was blasphemed
among the Gentiles. Trench.
The dresser of the vineyard who
pleads for the tree, and would, if it
might be, avert its doom, saying
"Lord, let it alone this year also,"
is manifestly the Son of God himself,
the Intercessor for men ; yet not as
though the Father and the Son had
different minds concerning sinners, —
as though the counsels of the Father

were wrath, and of the Son mercy ;
for righteousness and love are not
qualities in him, who is righteousness
and who is love; they cannot, there
fore, be set one against the other, since
they are his essential being. Trench.
Bemember, 0 my soul, the fig-tree
was charged, not with bearing noxious
fruit, but no fruit. Yea, the barren
fig-tree bare the fruit of annoyance :
Cut it down; why cumbereth it the
ground ? Vain thoughts do this ill in
my heart, that they do no good. A
vain thought engrosseth all the ground
of my heart ; till that be rooted out,
no good meditation can grow with it,
or by it. Fuller.

it down ; why cumbereth it the ground ? ' And he answering said unto him, ' Lord, let it
alone this year also, till I shall dig about it, and dung it : and if it bear fruit, weU ; and if
not, then after that thou shalt cut it down.' "

CHAPTER XXVII.
THE FEAST OF THE DEDICATION, AND INCIDENTS BEYOND
JORDAN.

THE JEWS WISH TO STONE HIM.
In Solomon's porch.
The word "porch" rather means
what we should call a veranda or
colonnade. It was one of those long
covered walks under a roof supported
by columns, on one side at least,
which the inhabitants of hot countries
appear to find absolutely needful.
Singularly enough, one sect of heathen
philosophers at Athens was called
" Stoics," from its meeting in a place
called " Stoa," here rendered a porch ;
while another was called " Peripatet
ics," from its habit of " walking about "
during its discussions, just as our Lord
did in this verse. The cloisters of a
cathedral or abbey, perhaps, are most

like the building called a "porch"
here. J. C Eyle.
My sheep.
The sheep, though the most simple
creature, is superior to all animals in
this, that he soon hears his shepherd's
voice, and will follow no other. Also
he is clever enough to hang entirely
on his shepherd, and to seek help from
him alone. He cannot help himself,
nor find pasture for himself, nor heal
himself, nor guard against wolves, but
depends wholly and solely on the help
of another. Luther.
I said, Te are gods.
What he saith is of this kind : Lf
those who have received this honor by

And it was at Jerusalem the feast of the dedication, and it was winter. And Jesus
walked in the temple in Solomon's porch. Then came the Jews round about him, and
said unto him, "How long dost thou make us to doubt ? If thou be the Christ, tell us
plainly." Jesus answered them, ' ' I told you, and ye believed not : the works that I do in my Father's
name, they bear witness of me. But ye believe not, because ye are not of my sheep, as I
said unto you. My sheep hear my voice, and I know them, and they follow me : and I give
unto them eternal life ; and they shall never perish, neither shall any man pluck them out
of my hand. My Father, which gave them me, is greater than all ; and no man is able to
pluck them out of my Father's hand. I and my Father are one."
Then the Jews took up stones again to stone him. Jesus answered them, " Many good
works have I showed you from my Father ; for which of those works do ye stone me ? "
The Jews answered him, saying, ' ' For a good work we stone thee not ; but for blasphemy ;
and because that thou, being a man, makest thyself God."
Jesus answered them, " Is it not written in your law, I said, Ye are gods ? If ye called
them gods, unto whom the word of God came, and the scripture cannot be broken ; say ye
of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest ;
because I said, I am the Son of God ? If I do not the works of my Father, believe me not.

234

CHRIST IN LITERATURE.

grace are not found fault with for
calling themselves gods, how can he
deserve to be rebuked who hath this
by nature ? Chrysostom.
In me and I in him.
.By these words our Lord meant
communion of mind and equality of
power. It is plain that the Jews
clearly understood that he claimed
and ascribed to himself the attributes
of Godhead, and made himself equal
with the Father. Bloomfield.
CHRIST GOES BEYOND JORDAN.
The Bishop of our souls came not
to be fixed in one see, but to go about
from place to place doing good.
Matthew Henry.
Where the preaching of repentance
has had success, there the preaching
of reconciliation and gospel grace is
most likely to be prosperous. "Where
John has been acceptable, Jesus will
not be unacceptable. The j ubilee trum
pet sounds sweetest in the ears of those
who in the day of atonement have af
flicted their souls for sin. Henry.
John is a type of every servant of
Christ. The gift of working miracles,
imparted but to few, we can do with
out, if only one hearer testify of us,
' All things that they spake of Christ
are true.' If only our preaching,
though it may last longer than three
years, is sealed as the true witness of
Christ, through the experience of those

who believe and are saved, then we
shall have done miracles enough.

THE STRAIT GATE.
He makes no answer to such an im
pertinent interrogatory, but raised a
doctrine out of it more necessary to
edification. Augustine.
Most men take least notice of what
is plain, as if that were of no use ; but
they puzzle their thoughts and lose
themselves in those vain depths and
abysses which no human understand
ing can fathom. Dean Sherlock.
It is possible, nay, it is very com
mon, for men to dispute, and with no
small earnestness, on certain questions,
which are called religious, but which
have no sort of reference to them
selves ; for instance, they inquire
whether any of the heathen can be
saved, and in what manner; but not
whether they themselves are in a state
of salvation. Much more wisely did
the jailor- ask, " Wbat must / do to be
saved ?".... Every question is inter
esting exactly in that degree in which
it affects ourselves ; this question alone
we prefer to hear discussed in a gen
eral and abstracted manner; and the
reason is this, that, if this question
come near to Ourselves, we are afraid
of certain painful conditions. Breth
ren, why should you speak or think
of these things only in a general way ?

But if I do, though ye believe not me, believe the works : that ye may know, and believe,
that the Father is in me, and I in him." Therefore they sought again to take him : but he
escaped out of their hand.
And he went away again beyond Jordan into the place where John at first baptized ; and
there he abode. And great multitudes followed him, and said, " John did no miracle :
but all things that John spake of this man were true." And many believed on him there.
And as he was wont he taught them again and healed them.
And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Then said one unto him, " Lord, are there few that be saved ? "
And he said unto them, " Strive to enter in at the strait gate : for many, I say unto you,
will seek to enter in and shall not be able. When once the master of the house is risen up,
and hath shut to the door, and ye begin to stand without, and to knock at the door, saying,
' Lord, Lord, open unto us ' ; and he shall answer and say unto you, ' I know you not
whence ye are ' : then shall ye begin to say, ' We have eaten and drunk in thy presence,

INCIDENTS BEYOND JORDAN.

235

"Why not apply your knowledge to a
practical purpose ? Why not turn the
edge of your argument upon your
selves? Do you suppose that God
loves you in the crowd of mankind
because you love yourself in it ? And
when you die, will you not die alone ?
Then inquire, in simplicity and integ
rity of heart, as one who is alone
with God, What must / do ? and thus
show your readiness to comply with
the conditions of salvation. Henry Martyn.
If my religion is only a formal com
pliance with those modes of worship
which are in fashion where I live, if
it cost me no pain or trouble, if it lays
me under no rules and restraint, if I
have no careful thoughts and sober re
flections about it, — is it not great
weakness to think that I am striving
to enter in at the strait gate ?
William Law.
It is not, we see, prophesying in
Christ's name (or preaching about him),
nor frequent attendance upon those
who do so, nor speaking much nor
hearing much concerning him ; it is
not having great gifts conferred by
Christ (not even so great as that of
working miracles), it is not familiar
converse with Christ, or making fre
quent addresses to him, — that can sanc
tify a man's actions, or so entitle them
to the name of Christ as to secure his
person from being disavowed and re
jected by Christ : it is only the con
forming all our actions to his holy

laws that can assure us to be acknowl
edged and accepted by him. Dr. Barrow.
By religion I mean perfected man
hood, — the quickening of the soul by
the influence of the Divine Spirit. Beecher.
0 bright and glorious day when I
shall advance towards that divine
assembly and company of spirits, and
when I shall quit this crowd, and
this accumulation of all kinds of vice.
Cicero.

THE PHARISEES ENDEAVOR
FRIGHTEN HIM.

TO

That fox.
Many wild beasts lie lurking under
the skin of man. Cardinal Bovillus.
Does the spoiler of another man's
goods rage with the spirit of avarice ?
You will compare him to a wolf. Bit
ter and restless, does he exercise his
tongue in quarrels ? You will liken
him to a dog. Is it his delight to lie
in secret ambush, and to ensnare his
prey? He resembles the little foxes.
Does he rave with unbridled anger?
Let him be supposed to have a lion's
spirit. Timid and soon put to flight,
does he start at harmless objects ? Let
us trace his resemblance to the deer.
Does he grow torpid in indolence and
stupidity ? He lives the life of an ass.
Fickle and irresolute, is he ever on the
change? In nothing does he differ
from the bird. Does he drown him
self in gross and filthy lusts ? He is

and thou hast taught in our streets.' But he shall say, ' I tell you, I know you not whence
ye are ; depart from me, all ye workers of iniquity.' There shall be weeping and gnashing
of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the
kingdom of God, and you yourselves thrust out. And they shall come from the east, and
from the west, and from the north, and from the south, and shall sit down in the kingdom of
God. And, behold, there are last which shall be first, and there are first which shall be last. "
The same day there came certain of the Pharisees, saying unto him, " Get thee out and
depart hence : for Herod will kill thee.''
And he said unto them, "Go ye, and tell that fox, Behold, Least out devils, and I do
cures to-day and to-morrow, and the third day I shall be perfected. Nevertheless I must
walk to-day, and to-morrow, and the day following : for it cannot be that a prophet perish
out of Jerusalem. 0 Jerusalem, Jerusalem, which killest the prophets, and stonest them

236

CHRIST IN LITERATURE.

a slave to the pleasures of the unclean
swine. Thus it happens that he who,
having forsaken moral rectitude, ceases
to be a man, since he is incapable of
divine consolations, is transformed into
the brute beast. Boethius.
Out of Jerusalem.
No malice of men can antedate my
end a minute whilst my Maker hath any
work for me to do. And when all my
daily task is ended, why should I
grudge then to go to bed ? Fuller.
CHRIST LAMENTS THE FATE OF JE
RUSALEM.
Under her wings.
It is nature that teacheth a wise
man in fear to hide himself. But
grace and faith doth teach him where.
Where should the frighted child hide
his head, but in the bosom of his loving
father 1 Where a Christian, but under
the shadows of the wings of Christ,
his Saviour? Hooker.
Ve would not.
There is nothing contrary to God in
the whole world, nothing that fights
against him, but self-will. This is the
strong castle that we all keep garrisoned

against heaven in every one of our
hearts, which God continually layeth
siege unto. Cudworth.
A man may lose the good things of
this life against his will ; but if he
loses eternal blessings, he dees so with-
his own consent. Augustine.
CHRIST'S MIRACLE AND CONVERSA
TION AT A FEAST.
The Pharisees in inviting, and our
Saviour's coming this day to this din
ner, evidently demonstrate that it is
not unlawful to feast on the Lord's
day; for if the Jews might entertain
their neighbors and friends on the Sab
bath, how much more Christians on
our Sunday, being assured that God is
worshiped, even on this day, rather
with works of hospitality and charity,
than by fond macerating of our bodies ?
I write not this against godly fasting,
nor yet for ungodly feasting. Dean Boys.
It is probable that this was a splen
did entertainment, and the guests dis
tinguished persons. Trench.
The word "parable" is here to be
taken in a wider ' sense, not in that of

that are sent unto thee ; how often would I have gathered thy children together, as a hen
doth gather her brood under her wings, and ye would not ! Behold, your house is left unto
you desolate : and verily I say unto you, Ye shall not see me, until the time come when ye
shall say, ' Blessed is he that cometh in the name of the Lord.' "
And it came to pass, as he went into the house of one of the chief Pharisees to eat bread
on the Sabbath day, that they watched him. And, behold, there was a certain man before
him which had the dropsy.
And Jesus answering spake unto the lawyers and Pharisees, saying, " Is it lawful to heal
on the Sabbath day ? "
And they held their peace. And he took him, and healed him, and let him go ; and
answered them, saying, "Which of you shall have an ass or an ox fallen into a pit, and
will not straightway pull him out on the Sabbath day ? "
And they could not answer him again to these things.
And he put forth a parable to those which were bidden, when he marked how they chose
out the chief rooms ; saying unto them, " When thou art bidden of any man to a wedding,
sit not down in the highest room ; lest a more honorable man than thou be bidden of him ;
and he that bade thee and him come and say to thee, ' Give this man place ' ; and thou
begin with shame to take the lowest room. But when thou art bidden, go and sit down in
the lowest room ; that when he that bade thee cometh, he may say unto thee, ' Friend, go
up higher ' : then shalt thou have worship in the presence of them that sit at meat with thee.
For whosoever exalteth himself shall be abased ; and he that humbleth himself shall be
exalted."

INCIDENTS BEYOND JORDAN.

237

an invented narrative, but in that of
a parabolic address. Lange.
Chief rooms.
The middle place in the triclinium,
which was the most honorable. At a
large feast there would be many of
these. Alford.
The universal axiom, in which all
complaisance is included, and from
which flow all the formalities which
custom has established in civilized na
tions, is that no person should give
any preference to himself; a rule so
comprehensive and certain, that per
haps it is not easy for the mind to
imagine an incivility without supposing
it to be broken. Dr. Johnson.
The three sources of ill-manners are
pride, ill-nature, and want of sense;
so that every person who is already
endowed with humility, good-nature,
and good sense will learn good manners
with little or no teaching. Christian
ity is the best foundation of what we
call good manners ; and of two per
sons who haye equal knowledge of the
world, he that is the best Christian
will be the best gentleman. Jones (of Nayland).
All the false humility by which men
put themselves lowest and dispraise
themselves of set purpose to be placed
higher is, by the very nature of our
Lord's parable, excluded. The exalta
tion at the hands of the host is not to
be a subjective end to the guests, but
will follow true humility. Alford.
Take no measures of humility but
such as are material and tangible ;

such which consist not with humble
words and lowly gestures, but what is
first truly radicated in your souls, in
low opinion of yourselves, and in real
preferring others before yourselves,
and in such significations which can
neither deceive yourselves nor others.
Jeremy Taylor.
The composition of the company
before him seems to have given occa
sion for this saying of our Lord. The
Pharisee, his host, had doubtless, with
the view mentioned in verse 1, invited
the principal persons of the place, and
with the intention of courting their
favor and getting a return. The Lord
rebukes him in this spirit; and it
has been well remarked, that the inter
course and civilities of social life among
friends and neighbors are here pre
supposed, with this caution, that our
means are not to be sumptuously laid
out upon them, but upon something
far better, the providing for the poor
and maimed and lame and blind. Alford.
The highest and most profitable
lesson is the true knowledge and lowly
esteem of ourselves. Thomas a Kempis.
Whatever you are from nature, keep
to it ; never desert your own line of
talent. If Providence only intended
you to write posies for rings, or mot
toes for twelfth-cakes, keep to posies
and mottoes ; a good motto for a
twelfth-cake is more respectable than a
villanous epic poem in twelve books.
Be what nature intended you for, and
you will succeed ; be anything else,

Then said he also to him that bade him, " When thou makest a dinner or a supper, call
not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors ; lest they
also bid thee again, and a recompense be made thee. But when thou makest a feast, call
the poor, the maimed, the lame, the blind : and thou shalt be blessed ; for they cannot
recompense thee : for thou shalt be recompensed at the resurrection of the just."
And when one of them that sat at meat with him heard these things, he said unto him,
" Blessed is he that shall eat bread in the kingdom of God."
Then said he unto him, " A certain man made a great supper, and bade many : and sent
his servant at supper- time to say to them that were bidden, ' Come ; for all things are now
ready.' And they all with one consent began to make excuse. The first said unto him, 'I

CHRIST IN LITERATURE.

and you will be ten thousand times
worse than nothing. Sydney Smith.
When you come down in the morn
ing you find that the door of your
canary-bird cage has been left open;
of course nobody did it, but it is open,
and the bird is gone ; and it being
summer, and the windows being raised,
it is effectually gone. Now, your idea
of that open cage and the bird's idea
of it are very different indeed. And
so it is with moral qualities. Of the
thing which opens and lets out of a
man courage and hope, and gives them
a chance to expand by inspiration and
necessity, the inward man says, " Ah !
that was my strength, that was my
glory," and the outward man says of
it, " Oh ! that was your misfortune,
that was your weakness." The thing
which makes men look on you and
say, " He has got to go down from his
high place ; he has lost his standing ;
people will not talk about him as they
have done ; he will have to walk hum
bly now," — that, instead of being your
misfortune, is a blessing to you. Yes,
you will nave to walk humbly, and
that is the beauty of it. Walking hum
bly, you are more of a man than you
were when you walked proudly. To
one sort of mind the loss of worldly
position is diminution ; but to a higher
and nobler spirit it is coronation for
the inward man. Beecher.
The scope of Christ here is not to
forbid neighbors and friends feasting of
one another, as a sin ; for he alloweth
it, as other necessary intercourses of

human society : but he showeth that
such feastings in no wise avail to ob
tain any reward in heaven. There
fore he saith not, "Lest it be sin unto
thee," but, Lest they bid thee again;
as in another place, " If ye be friendly
to those that are friendly to you, what
reward have ye ? " Bede.
To entertain the poor and needy is
the same as to receive Christ, and has
the promise of this life and that which
is to come. Hedingkr.
THE PARABLE OF THE GREAT SUP
PER.
I have married a wife.
Above them all, this married man
was the worst ; here was neither wit
nOT manners. He not only answers
churlishly, in a blunt carelessness, 1
cannot come, but injuriously on wedlock
lays the necessity of his absence 
Surely he takes the text in too large
a sense, that, because it says "A man
shall leave all and cleave to his wife,"
therefore he shall leave God ; it is but
the father and mother on earth, and not
the Father of Heaven, that for her we
may forsake. Owen Feltham.
That my house, etc.
Grace will not suffer a vacuum, any
more than nature. Bengel.
OF SELF-DENIAL AND CROSS-BEAR
ING.
If any man come to me.
Every path that leads to heaven is
trodden by willing feet. No one is
ever driven to paradise. Chancellor Crosby.

have bought a piece of ground, and I must needs go and see it : I pray thee have me ex
cused.' And another said, 'I have bought five yoke of oxen, and I go to prove them : I
pray thee have me excused.' And another said, 'I have married a wife, and therefore I
cannot come. ' So that servant came, and showed his lord these things. Then the master
of the house being angry said to his servant, ' Go out quickly into the streets and lanes of
the city, and bring in hither the poor, and the maimed, and the halt, and the blind.' And
the servant said, 'Lord, it is done as thou hast commanded, and yet there is room.' And
the lord said unto the servant, ' Go out into the highways and hedges, and compel them to
come in, that my house may be filled. For I say unto you, That none of those men which
were bidden shall taste of my supper.' "
And there went great multitudes with him : and he turned, and said unto them, " If

INCIDENTS' BEYOND JORDAN.

239

If thou bear the cross cheerfully, it
will bear thee, and lead thee to the de
sired end, namely, where there shall
be an end of suffering, though here
there shall not be. H thou bear it
unwillingly, thou makest for thyself a
new burden, and increasest thy load ;
and yet, notwithstanding, thou must
bear it. If thou cast away one cross,
without doubt thou shalt find another,
and that perhaps a heavier one.
Thomas a Kempis.
Your Lord will not give you painted
crosses. He pareth not all the bitter
ness from the cross, neither taketh he
the sharp edge quite from it ; for in
that case it should be of your select
ing, and not of his, which would have
as little reason in it as it would have
profit for us. Eutherford.
Some men will follow Christ on cer
tain conditions, — if he will not lead
them through rough roads, if he will
not enjoin them any painful tasks,
if the sun and wind do not annoy
them, if he will remit a part of his plan
and order. But the true Christian,
who has the spirit of Jesus, will say,
as Buth said to Naomi, "Whither thou
goest, I will go," whatever difficulties
and dangers may be in the way. Cecil.,
If any man hate not.
Christ doth not here make a perfect
enumeration of all the objects which
we ought for his sake to hate, or, which

is all one, to love less than we love
him ; but he reckons up such only as
it is most reasonable and most natural
and most usual for us to love ; and by
peremptorily requiring us to love him
more than these, doth much more
exact of us that we should prefer him
to all other objects, which, being much
less amiable than these, ought much
less to come in competition with that
love of Christ which admits not even
these to be loved in comparison of
him. Bishop Smalridge.
All else, high as it may be in itself,
must appear loss if it occasion the loss
of Christ, whom none can gain but
those who seek and desire him alone ;
for that very knowledge of Christ, it
self sufficing for all, in itself compre
hending all, outshines and eclipses all
beside. Neander.
Everything which I had I devoted
unto him who adopted and redeemed
me, — health, riches, reputation, elo
quence itself; of which the choicest
fruit was the reflection that I was pos
sessed of something which I might de
spise for Christ. Gregory Nazianzen.
He told his Apostles that this self-
denial (verse 33) was peculiarly ne
cessary for them, because it was the
spiritual salt, that would preserve them
from apostasy, and others from corrup
tion ; as it would not only enervate
the temptation to which they were

any man come to me, and hate not his father, and mother, and wife, and children, and
brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever
doth not bear his cross, and come after me, cannot be my disciple.
" For which of you, intending to build a tower, sitteth not down first, and counteth the
cost, whether he have sufficient to finish it ? lest haply, after he hath laid the foundation,
and is not able to finish it, all that behold it begin to mock him, saying, ' This man began
to build, and was not able to finish.'
" Or what king, going to make war against another king, sitteth not down first, and con-
sulteth whether he be able with ten thousand to meet him that cometh against him with
twenty thousand ? or else, while the other is yet a great way off, he sendeth an ambassage,
and desireth conditions of peace. So likewise, whosoever he be of you that forsaketh not
all that he hath, he cannot be my disciple.
" Salt is good : but if the salt have lost his savor, wherewith shall it be seasoned ? it is

240

CHRIST IN LITERATURE.

exposed, but its beauty, appearing with
great luster in their behavior, would
allure others to become disciples and
true subjects of his kingdom. MacKnight.

Self-denial is not peculiar to Chris
tians. He who goes downward often
puts forth as much force to kill a noble
nature as another does to annihilate a
sinful one. H. B. Stowe.

neither fit for the land, nor yet for the dunghill ; but men cast it out.
to hear, let him hear."

He that hath ears

CHAPTER XXVIII.

FIVE GREAT PARABLES.

CHRIST RECEIVES SINNERS AND EATS
WITH THEM.
Then drew near unto him, etc.
The fresh and delicious scent of thy
wonderful mercy invites us to " run
after thee," when we are told that
thou despisest not humble suitors and
dost not abhor mourning sinners. We
know, 0 Lord, full well, that thou
didst not reject the thief that confessed
thee, nor the sinful woman that
washed thy feet with her tears, nor
the Canaanitish stranger that humbly
expostulated her case with thee, nor
the woman taken in adultery when
brought before thee, nor the publican
that followed thee, nor that disciple
that denied thee, nor that other that
persecuted thee, nor thy murderers
and tormentors who scourged and cru
cified thee. All these, 0 Lord ! are so
many rich perfumes of thy most sweet
clemency; and by the fragrancy of
these, thy ointments, we follow and
gladly "run after thee." Bernard.
For, according to a Jewish tradition
yet extant in their writings, it is reck
oned as one of the six scandals, that
those higher orders of religionists are
charged by all means to avoid ; namely,
to dine, eat, or drink, with such (per
sons of known bad character). Now
this seems to be the first occasion of
quarrel against our Saviour, that he,
pretending to be some extraordinary
person, at least a student of the law,

did not use such branded persons with
the same supercile and disdain that
their great men were wont to do, but
familiarly discoursed, ate, and drank
with them. Dr. Goodman.
Of these publicans and sinners, the
first were men infamous among their
countrymen by their very occupation ;
the second such as, till awakened by
him to repentance and a sense of their
past sinis, had been notorious trans
gressors of God's holy law. He did
not repel them, nor seem to fear, as
the Pharisees would have done, pollu
tion from their touch ; but, being cOme
to seek and to save that which was lost,
received them graciously, instructed
them further in his doctrine, and lived
in familiar intercourse with them. Trench.
When I was in Birmingham, I went
in to see how they manufactured papier-
mache, and I saw the vast machinery
and the various methods by which it
was blocked out and made. I watched
the various processes from room to
room, until I came to the last, where
is given the finishing touch, the final
polish. They told me that they had
tried everything in the world for pol
ishing, and at last had been convinced
that there was nothing like the human
hand. There was no leather or other
substance that they could get hold of,
that had such power to polish to the

Then drew near nnto him all the publicans and sinners for to hear him. And the Phar
isees and scribes murmured, saying, " This man receiveth sinners, and eateth with them."
16

242

CHRIST IN LITERATURE.

very finest smoothness, as this living
leather in its vital state, — the human
hand. It is very much so with people.
You can teach them from the pulpit
in certain large ways, but there are
some things that you cannot do except
by putting your very hand on them
and working them down, polishing
them off by hand. Beecher.
Tenderness of affection towards the
most abandoned sinners is the highest
instance of a divine and godlike soul.
Wllliam Law.
eatest with them.
At this the scribes and Pharisees
murmured and took offense, seeming,
as it did to them, conduct unbecoming
a teacher of righteousness  It
had hitherto been prudent for those
who felt themselves predisposed to the
infection to flee from the infected, but
he was the physician who rather came
boldly to seek out the infected, that he
might heal them. This was what the
Pharisees and scribes could not under
stand. It seemed to them impossible
that any one should walk pure and
unspotted amid the pollutions of the
world, seeking and not shunning sin
ners. Trench.
The man having a hundred sheep is
plainly the Son of God, — the Good
Shepherd. This had been his prophetic
description, and in this very connection,
— of seeking the lost (Ezekiel xxxiv.
6, 11 - 15)  The wilderness is not
a barren place, but one abounding in
pastures. Alford.
Not mere self-interest, but love, comes
forward here. No blows are given to
the straying, no hard words ; mercy

to the lost one, and joy within himself,
are the Shepherd's feelings. The sheep
is weary with long wanderings; he
gives it rest (Matthew ix. 26 ; xi. 28).
Alford.
Just persons.
There are some persons, observes a
divine (a contemporary of Milton), on
whom the grace of God takes early
hold : and the good Spirit, inhabiting
these, carries them on, in an even con
stancy, through innocency to virtue,
their Christianity bearing date with
their manhood ; and reason and relig
ion, like warp and woof, running to
gether, make up one web of a wise and
exemplary life. S. T. Coleridge.
THE SHEPHERD'S VOICE.
" Come unto me," with loving voice at morn
I heard the Shepherd call,
But narrow seemed the fold , and fair the fields
Beyond the frowning wall.
Again, at midday,, came the gentle voice,
But far my feet had strayed,
And, weary with the heat, I only longed
To find the forest shade.
Once more it came, but cool the shadows lay
Across the glassy wold,
And resting there, content with present ease,
I scorned the sheltering fold.
Soon fell the night, with neither silver star
Nor song of happy bird,
And through the gloom no more, with plead
ings sweet,
The Shepherd's voice I heard.
Affrighted then, I turned, and blindly sought
To cross the pathless lea,
Till faint with fear, in sorest need, I cried,
"0 Shepherd, come to me ! "
No answering voice the sullen silence cleft,
But, lo, beside me stood
One who with sorrowing brow had followed
close
Unseen through wold and wood.

And he spake this parable unto them, saying, "What man of you, having an hundred
sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go
after that which is lost, until he find it ? and when he hath found it, he layeth it on his
shoulders, rejoicing. And when he cometh home, he calleth together his friends and neigh
bors, saying unto them, ' Bejoice with me ; for 1 have found my sheep which was lost.' I
say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more
than over ninety and nine just persons, which need no repentance.

FIVE GREAT PARABLES.

243

Then all the night grew light, and soft and
sweet
The stars shone overhead,
While homeward by the Shepherd's tender
hand
The wandering sheep was led.
Maky B. Sleight.
THE LOST PIECE OF SILVER.
Ninety and nine just persons.
We may be confident tfiat our Lord
had no design to put any slight upon
men who constantly lead a regular life,
nor to prefer a returning penitent be
fore a person who has held an uninter
rupted course of piety and virtue 
The man who had lost one sheep out
of the hundred did not value that lost
above the ninety-nine left ; no, nor
above any single sheep of the whole
number, so far as appears : to be sure,
he would not have parted with any
"one of the whole, for the recovering of
what was lost ; because that would
have been doing nothing but endeavor
ing to repair one loss by another, and
indeed by a greater, all things con
sidered  The very turn and
structure of the three several parables
abundantly show that it was no design
of our Lord to prefer a late penitent
before a person of an even and uniform
life, much less to prefer one single such
penitent before numbers of the better
kind. * Dr. Waterland.
THE PRODIGAL SON.
This parable of the prodigal son is
the most remarkable of all those which
were delivered by our Saviour, as being
the most passionate and affecting,' set
out and adorned with the most lively
colors and beautiful similitudes. Grotius.

This has been well called "the crown
and pearl of all the parables." In a
story as simple as it is, sublime — a
story which the world is never tired
of repeating — Jesus both portrays the
experience of the soul and unlocks the
heart of God, that he may disclose the
treasures of his Divine love. The key
with which he does this is the one
word "Father." Lyman Arbott.
Tell me, bright boy ! tell me, my golden lad !
Whither away so -frolic? Why so glad ?
\
What ! all thy wealth in council ? all thy
state ?
Are husks so dear ? Troth, 't is a mighty rate !
Crashaw.
The portion of goods that falleth to me.
This portion, according to the Jewish
laws, would be the half of what the
elder brother would receive (Deuteron
omy xxi. 17). What does this request
mean when we come to give it its spirit
ual significance? It is the expression of
man's desire to be independent of God,.
to be a God to himself (Genesis iii. 5),
and to lay out his life according to his
own will and for his own pleasure 
The father " divided unto them his liv
ing." It would have little profited to
retain him at home against his will,
who had already in heart become
strange to that home ; rather will he
let the young man discover, by bitter
experience, the folly of his request.
Such, at least, is the dealing of God :
he has constituted man a spiritual be
ing, that is, a being with a will; and
when his service no longer appears to
man a perfect freedom, and man prom
ises himself liberty elsewhere, he is al
lowed to make the trial, and to dis-

" Either what woman having ten pieces of silver, if she lose one piece, doth not light a
candle, and sweep the house, and seek diligently till she find it ? and when she hath found
it, she calleth her friends and her neighbors together, saying, ' Rejoice with me ; for I have
found the piece which I had lost.' Likewise, I say unto you, there is joy in the presence
of the angels of God over one sinner that repenteth."
And he said, "A certain man had two sons : and the younger of them said to his father,
'Father, give me the portion of goods that falleth to me.' And he divided unto them his
living. And not many days after the younger son gathered all together, and took his
journey into a far country, and there wasted his substance with riotous living. And when

244

CHRIST IN' LITERATURE.

cover, if needs be, by woful experience,
that the only condition of his freedom
is his cleaving unto God. Trench.
If thy son be given to lavish com
pany (verse 13), endeavor to stave
him off with lawful recreations. Be
cheerful with him, that he may love
thy presence ; and wink at small faults,
that thou mayest gain him. Be not
always chiding, lest thou harden him ;
neither knit thy brow too often, lest
thou discourage him. Bemember the
discretion of a father oftentimes pre
vents the destruction of a child. Quarles.
Began to he in want.
There is no funeral so sad to follow
as the funeral of our own youth, which
we have been pampering with fond
desires, ambitious hopes, and all the
bright berries that hang in poisonous
clusters over the path of life.
Walter Savage Landor.
Three thingsmovemen to compassion,
— simplicity, propinquity, necessity.
So these three move God to pity, — first,
our simplicity, noted in the parable of
the lost sheep, which is a silly creature ;
secondly, our propinquity, signified by
the lost piece of silver, — for a Christian
hath God's image and bears his name ;
thirdly, necessity, shown in the lost
son, — I perish with hunger. Ludolphus.
The martyrs to vice far exceed the
martyrs to virtue, both in endurance
and in number ; so blinded are we by

our passions that we suffer more to be
damned than to be saved. Colton.
Came to himself.
Sweet are the uses of adversity ;
Which, like the toad, ugly and venomous,
Wears yet a precious jewel in his head.
Shakespeare.
We are ever but beginning. The
most perfect Christian is to himself but
a beginner, a penitent prodigal, who
has squandered God's gifts and comes
to him to be tried over again, not as a
son, but as a hired servant.
J. H. Newman.
Was in the field.
The every-day cares and duties, which
men call drudgery, are the weights and
counterpoises of the clock of time, giv
ing its pendulum a true vibration, and
its hands a regular motion ; and when
they cease to hang upon the wheels,
the pendulum no longer swings, the
hands no longer move, the clock stands
still. Longfellow.
IwiUarise. The return of the sinner is expressed
by the word going (verse 18), but
God's coming to the sinner by running.
God maketh greater haste to the sinner
than the sinner doth to God; God
maketh much of our first inclination,
and would not have it fall to the
ground. Farindon.
Observe here, careful Teader, that
God sometimes fills the heart of the
newly penitent with special inward con
solations, until they become established
in his ways  Yet these are by

be had spent all, there arose a mighty famine in that land ; and he began to be in want.
And he went and joined himself to a citizen of that country ; and he sent him into his
fields to feed swine. And he would fain have filled his belly with the husks that the swine
did eat : and no man.gave unto him. And when he came to himself, he said, ' How many
hired servants of my father's have bread enough and to spare, and I perish with hunger !
I will arise, and go to my father, and will say unto him, Father, I have sinned against heaven,
and before thee, and am no more worthy to be called thy son : make me as one of thy
hired servants.' And he arose, and came to his father. But when he was yet a great way
off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
And the son said unto him, ' Father, I have sinned against heaven, and in thy sight, and
am no more worthy to be called thy son.' But the father said to his servants, ' Bring forth .
the best robe, and put it on him ; and put a ring on his hand, and shoes on- his feet : and
bring hither the fatted calf, and kill it ; and let us eat, and be merry : for this my son was

FIVE GREAT PARABLES.

245

no means the consequences of a more
matured state of grace ; but are, rather,
certain cordials and allurements of our
Heavenly Father, such as are with-
holden from the more perfect.
Cardinal Caetanus.
He was angry.
This elder is now the lost son: he
has lost all childlike, filial feeling ; he
betrays the hypocrite within. Stier.
Beason to a mind incensed with an
ger is like a key to a lock that is jum
bled ; that is, it can do no good : and
as a thief chooseth often the darkest
night, and the fisher the water that is
troubled, so Satan, to work many mis
chiefs in, chooseth a heart that is trou
bled with anger.
There is a vast deal of difference
betwixt a man whose vessel is entire
and richly laden, when he sails into
the port of bliss, and him who after
shipwreck, after swimming for his life,
rides naked on a plank (tabula post
naufragium. — Tertullian), and, after
being dashed a hundred times against
the rocks, at length is cast upon the
sands half dead and almost bruised to
pieces. Jerome.
How nice is the observance of all
the lesser proprieties of the narrative !
The father in the midst of all his
natural affection is yet full of the
moral significance of his son's return ;
that he has come back another person

from what he was when he went or
while he tarried in that far land : he
sees into the deep of his joy, that he
is receiving him now indeed a son, once
dead, but now alive ; once lost to him,
but now found alike by both. But
the servant confines himself to the
more external features of the case, to
the fact that, after all he had gone
through of excess and hardship, his
father has yet received him safe and
sound. Trench.
That son is a sinful world ; that
father is its loving God ; that experi
ence of famine in the far country is
the experience of every one that lives
without God and without hope in the
world ; that failure of the swineherd is
the failure of every one who attempts
reformation without repentance and re
turn to his Heavenly Father; that warm
welcome is the welcome which Divine
love longs to accord to every wanderer
weary of his sins and willing to return
to his father's home. Alas ! the elder
brother that murmurs at this welcome
is not without his type even' in the
Christian Church. Alas ! despite our
eulogies . of this parable, society still
scans the repentance and return of any
one whose errors or whose sins it has
condemned, regardless or strangely ig
norant of its own. For the fallen one
it has rarely a robe, a ring, a fatted calf,
or even a heart of pitying love.
i Lyman Abbott.

dead, and is alive again ; he was lost, and is fouud.' And they began to be, merry. Now
his elder son was in the field : and as he came and drew nigh to the house, he heard music
and dancing. And he called one of the servants, and asked what these things meant.
And he said unJ;o him, ' Thy brother is come ; and thy father hath killed the fatted calf,
because he hath received him safe and sound.' And he was angry, and would not go in :
therefore came his father out, and entreated him. And he answering said to his father,
' Lo, these many years do I serve thee, neither transgressed I at any time thy command
ment : and yet thou never gavest me a kid, that I might make merry with my friends :
but as soon as this thy son was come, which hath devoured thy living with harlots, thou
hast killed for him the fatted calf.' And he said unto him, ' Son, thou art ever with me,
and' all that I have is thine. It was meet that we should make merry, and be glad : for
this thy brother was dead, and is alive again ; and was lost, and is found. ' "
And he said also unto his disciples, " There was a certain rich man, which had a steward ;
and the same was accused unto him that he had wasted his goods. And he called him,

246

CHRIST IN LITERATURE.

THE UNJUST STEWARD.
The little touches of nature which
give the parable its perfect look of na
ture — the accusation by another, the
speech about digging and begging —
have no place in the interpretation.
They are the artistic filling-up of the
stQry in its outer form, but do not be
long to its inner significance. E. E.
When I am put out, etc.
Certainly, if we- had any design
upon heaven or another world, we
would here make some provision for
it. It was a bitter sarcasm of the fool
to the abbot, on his death-bed, that
the abbot deserved his staff, as being
the verier fool of the two ; that, being
straight to die, to remove his tent to
another world, he had sent none of his
household stuff before him. Dr. Hammond.
"To miss the good which may be
got by suffering," says one of our old
divines, " is the worst of evils ; to lose
the gain which should be gotten by
losses is of losses the greatest ; but to
grow worse with suffering evil is per
dition, itself." Southet.
Satan either tells us it is no sin, or
it is not so great a sin, or not so many
sins  If we make him our au

ditor, he will falsify our accounts, like
the unjust steward in the Gospel : How
much owest thou my Master ? Our con
sciences tell us, an hundred' measures,
yea, ten thousand talents ; but he will
falsify our account, and make us write
wrong, and set down fifty.
Bishop Brownrig.
No comparison is complete in all
particulars. Some parables touch truth
on many sides, some on but one, none
on all. The parable of the unjust
steward teaches us that even the low
est business shrewdness ought to make
us use money in such a way that when
we fail on earth those who have been
benefited by our beneficence may wel
come us in heaven. It is a chance to
make an investment sure to bring a
good return. Our Lord draws a dou
ble moral. The first is in the ninth
verse. Be like the unjust steward in
prudence. As he provided friends at
whose houses he could go, so do you
make friends of the poor ; every act
of mercy to whom Christ receives as
done unto himself. The second is in
the tenth and following verses. Be
unlike the steward in his unfaithful
ness. But, strangely enough, the two
opposite conclusions prove to be one.

and said unto him, ' How is it that I hear this of thee ? give an account of thy stewardship ;
for thou mayest be no longer steward.' Then the steward said within himself, 'What
shall I do ? for my lord taketh away from me the stewardship : I cannot dig ; to beg I am
ashamed. I am resolved what to do, that, when I am put out of the stewardship, they
may receive me into their houses.' So he called every one of his lord's debtors unto him,
and said unto the first, ' How much owest thou unto my lord ? ' And he said, ' An hundred
measures of oil.' And he said unto him, ' Take thy bill, and sit down quickly, and write
fifty. ' Then said he to another, ' And how much owest thou ? ' And he said, ' An hun
dred measures of wheat.' And he said unto him, 'Take thy bill, and write fourscore.'
And the lord commended the unjust steward, because he had done wisely : for the children
of this world are in their generation wiser than the children of light. And I say unto you,
Make to yourselves friends of the mammon of unrighteousness ; that, when ye fail, they
may receive you into everlasting habitations. He that is faithful in that which is least
is faithful also in muoh : and he that is unjust in the least is unjust also in much. If
therefore ye have not been faithful in the unrighteous mammon, who will commit to your
trust the true riches ? And if ye have not been faithful in that which is another man's,
who shall give you that which is your own ? No servant can serve two masters : for either
he will hate the one, and love the other ; or else he will hold to the one and despise the
other. Ye cannot serve God and mammon."

FIVE* GREAT PARABLES.

247

For he that is "faithful in the un
righteous mammon " as God's steward
will use it for the poor, and thus will
indeed make to himself friends.
E. E.
For his Bounty,
There was no Winter in 't ; an Autumn 't was,
That grew the more by reaping. Shakespeare.
THE RICH MAN AND LAZARUS.
In purple and fine linen.
The extreme costliness of the purple
dye of antiquity is well known ; the
honor, too, in which this color was
held : it was accounted the royal
color ; the purple garment was then,
as now in tfie East, a royal gift, that
is, the true sea-purple  Its rarity
arose from the exceeding smaU quan
tity (but a few drops) of the liquid
which served for dyeing found in each
fish. All modern inquiries have failed
to discover what shell-fish it exactly
was which yielded the precious dye.
Trench.
He is not charged- with injuring any
person, or defrauding his neighbor.
The only fault recorded is, that he
fared sumptuously every day, while
Lazarus lay at his gate, perishing for
want of common necessaries. He was
one of that set of men (a numerous
set) who are very hospitable to those
that do not want, and very unfriendly
to those that do. Jeremiah Seed.
A smooth and easy life, an uninter
rupted enjoyment of the goods of Prov

idence, full meals, soft raiment, well-
furnished homes, the pleasures of sense,
the feeling of security, the conscious
ness of wealth, — these, and the like,
if we are not careful, choke up all the
avenues of the soul through which
the light and breath of heaven might
get to us. J. H. Newman.
Think'st thou the man whose mansions hold
The worldling's pomp and miser's gold
Obtains a richer prize
Than he who, in his cot at rest,
Finds heavenly peace a willing guest,
And bears the promise in his breast
Of treasure in the skies ?
Mrs. Sigourney.
Does not Christ seem to you to have
been reading from that book where he
found the name of the poor man writ
ten, but found not the name of the
rich 1 For that book is " the Book of
Life." Augustine.
Ye good distressed !
Ye noble few ! who here unbending stand
Beneath life's pressure, yet bear up awhile,
And what your bounded view, which only saw
A little part, deemed evil, is no more ;
The storms of wintry time will quickly pass,
And one unbounded spring encircle all.
Thomson.
The good are better made by ill, —
As odors crushed are sweeter still !
Booers.
The holy order of mourners in Zion.
Anonymous.
In torments.
Hell is truth seen too late. Anonymous.
No eminency of grace, no dignity
of place, no degree of authority, must

And the Pharisees also, who were covetous, heard all these things : and they derided
him. And he said unto them, "Ye are they which justify yourselves before men; but
God knoweth your hearts : for that which is highly esteemed among men is abomination in
the sight of God. The law and the prophets were until John : since that time the kingdom
of God is preached, and every man presseth into it. And it is easier for heaven and earth
to pass, than one tittle of the law to fail.
" Whosoever putteth away his wife, and marrieth another, committeth adultery ; and
whosoever marrieth her that is put away from her husband committeth adultery.
" There was a certain rich man, which was clothed in purple and fine linen, and fared
sumptuously every day : and there was a certain beggar named Lazarus, which was laid at
his gate, full of sores, and- desiring to be fed with the crumbs which fell from the rich man's
table : moreover the dogs came and licked his sores. And it came to pass, that the beggar
died, and was carried by the angels into Abraham's bosom : the rich man also died, and

248

CHRIST IN LITERATURE.

make us forget this ; to own and ac
knowledge even the lowest Christians
as our beloved brethren. The proud
rich man can be content to claim kin
dred with Abraham; he calls him
Father Abraham: but ye read not
that ever he said, Brother Lazarus ;
and ye know what became of him.
It will not serve us, nor save us, to be
able to say, " Abraham is our father,"
except we will charitably acknowledge
the poorest Christian, even Lazarus, for
our brother. Bishop Brownrig.
Was he therefore tormented because
he received good things ? Is this the
case with all them that wear purple
and fare well in this life ? Shall every
one to whom God reacheth such good
things as these be quit forever from
Abraham's bosom? By no means.
For whose is the bosom? Is it not
Abraham's ? And what was Abra
ham? (Genesis xiii. 11.) "Bich in
cattle, in silver, and gold." There is
hope then for rich men in a rich man's
bosom  We have in this Scrip
ture two rich men, the one that giveth
the remember, the other to whom it
is given ; the example of a rich man
which rich - men ought to avoid, the
sentence of a rich man which rich men
ought to remember. It is evident, it
was not for that he had received good
things in this life; seeing, as truly as
Abraham said to him, " Son, remem
ber," etc., so truly might he have re
joined, " Father, remember thou didst
receive," etc. It was not that. Neither
was it because he came by them un
duly; for it is, saith St. Bernard,

"recordare, quia recepisti," not quia
rapuisti, or, quia decepisti, — by rapine
or deceit : neither was it because he
received them and wrapped them up ;
for as his receipts are in this verse, so
his expenses in verse 19, — so much
in purple and linen, so much in feast
ing  What was it then brought
him thither ? or, as St. Bernard calleth
it, What was his scala inferna, the
ladder by which he went down to hell ?
That we may know what is the differ
ence between Abraham's receipt and
his, this life is called his life (thy life
time) ; because he lived in it as if
there had been no other life but it
(xii. 18, 19 ; James iv. 13). So the
good of it, his good (thy good things).-
This, his life, then, the portion of his
life, he chose for his good ; they his,
and he theirs. Bishop Andrewes.
Did not the guards, who were eye
witnesses of our Saviour's resurrection,
who saw the angel that rolled away
the stone from the mouth of the sepul
cher, who shook and trembled with
fear, and " became as dead men," — did
not they, after all this, receive money
to deny all they saw, and to give false .
evidence against the person they be
held coming from the grave ? So, you
see, it is in the nature of man to with
stand such evidences, where the power
of sin is prevalent. Sherlock.
OF OFFENSES.
Forgiveness is chiefly taken for ab
staining from revenge ; and so far we
are to forgive our enemies, even whilst

was buried ; and in hell he lifted up his eyes, being in torments, and seeth Abraham afar off,
and Lazarus in his bosom. And he cried and said, ' Father Abraham, have mercy on me,
and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue ; for
¦ I am tormented in this flame.' But Abraham said, ' Son, remember that thou in thy life
time receivedst thy good things and likewise Lazarus evil things : but now he is comforted,
and thou art tormented. And beside all this, between us and you there is a great gulf
fixed : so that they which would pass from hence to you cannot ; neither can they pass to
us, that would come from thence.' Then he said, ' I pray thee therefore, father, that thou
wouldest send him to mji father's house :.for I have five brethren ; that he may testify unto
them, lest they also come into this place of torment.' Abraham saith unto him, 'They
have Moses and the prophets ; let them hear them.' And he said, ' Nay, father Abraham :

FIVEtGREAT PARABLES.

249

they oontinue so, and though they do
not repent. Besides, we are to pray
for them, and to do them all offices of
common humariity and charity. But
sometimes forgiveness doth signify a
perfect reconciliation to those that
have offended us, so as to take them
again into our friendship ; which they
are by no means fit for till tfiey have
repented of their enmity and laid it
aside ; and this is the meaning of that
text, of rebuking our brother if he tres
pass against us ; and, if he repent, to
forgive him. Eobert Nelson.
OF FAITH.
Increase our faith, not our patience
or charity or self-control, the graces
immediately needed to be exercised
towards the trespassing brother; but
increase our faith ; strengthen and en
large in us the heavenly principle of
these and all other graces, that, by
growing at the root, we may grow in
the produce of the branches, and es
pecially, by knowing , and believing
more and more the forgiveness of our
own sins, we may be disposed and con
strained to forgive others. Ford.
A trusting heart, a yearning eye,
Can win their way above ;
If mountains can be moved by faith,
Is there less power in love ? Fabeb.
0, love me, Lord ! The way is hard,
The shadows gather fast ;
To right and left the landmarks lean, —
I cry to thee at last !

0, love me, Lord ! If love thou wilt, —
Ah me ! why must I doubt ?
I feel thy mighty tenderness
Enfold the world about.
I read thy Word, with eager sense
See thee around, above,
Yet dare not think so poor a thing
As I can have thy love.
0, take me, Lord ! Teach me to be
Thy child in simple trust,
In daily walk to serve thee well
Till dust return to dust.
Till dust return to dust, dear Lord,
Till soul shall speed to thee, —
0, love me, love me, love me, Lord !
Now and eternally. Mary Mapes Dodge.
UNPROFITABLE SERVANTS.
On account of the uncertain nature
of our own righteousness and the dan
ger of vainglory, it is the safest course
to place our whole trust in the mercy
and loving-kindness of God.
Cardinal Bellarmine.
Say ye are, etc.
Wretched is the man whom the
Lord shall call an unprofitable servant
(Matthew xxv. 30) ; happy he who so
calls himself. Bengel.
Take an example of young children
when the father promiseth them a
good thing for the doing of some trifle,
and, when they come for their reward,
dallieth with, them, saying, " What !
that thou hast done is not worth half
so much ; should I give thee so great
thing for so little a trifle?" They
will answer, " Ye did promise me, ye

but if one went unto them from the dead, they will repent.' And he said unto him, ' If
they hear not Moses and the prophets, neither will they be persuaded, though one rose
from the dead.' "
Then said he unto the disciples, " It is impossible but that offenses will come : but woe unto
him through whom they come ! it were better for him that a millstone were hanged about
his neck, and he cast into the sea, than that he should offend one of these little ones.
Take heed to yourselves : If thy brother trespass against thee, rebuke him ; and if he
repent, forgive him. And if he trespass against thee seven times in a day, and seven times
in a day turn again to thee, saying, I repent ; thou shalt forgive him."
And the Apostles said unto the Lord, " Increase our faith." i
And the Lord said, "If ye had faith as a grain of mustard-seed, ye might say unto this
sycamine-tree, Be thou plucked up by the root, and be thou planned in the sea ; and it
should obey you.
" But which of you, having a servant plowing or feeding cattle, will say unto him by and

250

CHRIST IN LITERATURE.

I should have it; why did ye
promise, and why then did ye say so ? "
And let him say what he will to drive
them off, they will ever say again,
"Ye did promise me, so ye did; ye

said I should have it, so ye did." But
hirelings will pretend their work, and
say, " I have deserved it. I have done
so much, and so much, and my labor
is worth it." Tyndale.

by, when he is come from the field, Go and sit down to meat ? and will not rather say
unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have
eaten and drunken ; and afterward thou shalt eat and drink ? Doth he thank that servant
because he did the things that were commanded him ? I trow not. So likewise ye, when
ye shall have done all those things which are commanded you, say, We are unprofitable
servants : we have done that which was our duty to do."

CHAPTER XXIX.

THE EAISING OF LAZARUS FEOM THE DEAD.

SICKNESS AND DEATH OF LAZARUS.
There is not in the whole evangeli
cal narrative a more deligfitful history,
and one more abundant both in doc
trine and consolation, than this of the
raising of Lazarus. It therefore ought
to be studied most closely and mi
nutely by all pious minds. Chemnitus.
Behold, etc.
This was a very short letter; and
their grief perhaps would not allow
them to write a longer. 0, how
great power was there in these few
words ! They say no more to move
him. He could not choose but go
when he heard this charming word,
He whom thou lovest is sick.
Bishop Patrick.
When our heart is overwhelmed
within us on occasion of the removal
of those who were dearest to us in
the bonds of nature and of love, what
a shelter is here ! to come to this Im
mortal Friend, and open to him all the
anguish of our souls ! Blessed Be-
deemer, behold me in a case which
was once thine own ! Thou knowest

what it is to be in this sad circum
stance, to be weeping over the grave
of a friend. Let what thine own gen
tle, benevolent heart then felt, engage
thee to pity what I now feel, and to
pour balm into this deep and painful
wound ! 0, let my heart be more
open to thee, now this dear guest has
quitted its apartment in it ! Baise my
soul from that dust to which it is
fondly cleaving, to thy glorious and
amiable Self ! Make up my loss in a
more abundant communication of thy
divine friendship ; and I shall own it
a rich equivalent for whatever mortal
ity can invade. Dr. Doddridge.
Abode two days.
Christ tarried that none might be
able to assert that he restored Lazarus
when not yet dead, saying it was a
lethargy, a fainting, a fit, but not
death. He therefore tarried so long
that corruption began. Chrysostom.
Let believers learn to suspend their
desires if God does not .stretch out his
hand to help as soon as they think
necessity requires. Whatever may be

Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her
sister Martha. (It was that Mary which anointed the Lord with ointment, and wiped his
feet with her hair, whose brother Lazarus was sick.) Therefore his sisters sent unto him,
saying, " Lord, behold, he whom thou lovest is sick."
' When Jesus heard that, he said, "This sickness is not unto death, but for the glory of
God, that the Son of God might be, glorified thereby." ,
Now Jesus loved Martha, and her sister, and Lazarus. When he had heard therefore
that he was sick, he abode two days still in the same place where he was. Then after that
saith he to his disciples, " Let us go into Judsea again."

252

CHRIST IN LITERATURE.

his delays, he never sleeps, and never
forgets his people. Calvin.
We must not judge of Christ's love
to us by his mere external dispensa
tions of providence, nor judge that he
doth not love us because he doth not
presently come in to our help at our
time and in such ways and methods as
we think reasonable. Poole.
Christ comforts from God's provi
dence. God made the day twelve
hours. Who can make it shorter?
Who can shorten man's life ?
Edward Leigh.,
No man can be provident of his
time who is not prudent in the choice
of his company. Jeremy Taylor.
Twelve hours In the day.
It would be easy to show how little
and small matters are the first steps
and natural beginnings of great perfec
tion. But the two things which of all
others most want to be ururer a strict
rule, and which are the greatest bless
ings both to ourselves and others when
they are rightly used, are our time and
our money. These talents are contin
ual means and opportunities of doing
good. Willlam Law.
An Italian philosopher expressed in
his motto that time was his estate;
an estate, indeed, which will produce
nothing without cultivation, but will al
ways abundantly repay the labors of in
dustry, and satisfy the most extensive
desires, if no. part of it be suffered to
be wasted by negligence, to be overrun
with noxious plants, or laid out for show
rather than for use. Dr. Johnson.

I go that I may, etc.
If Christ truly loved Lazarus, you
will say, " Let Lazarus abide in Abra
ham's bosom, let him return no more to
mortality." Nay, . not so ; Lazarus,
come forth 1 See the days of thy Sa
viour's passion, and be not offended :
confess his name, and be scourged ;
take your possessions once more into
your hands, and spend them upon the
poor ; preach the gospel as if the
angels had sent you back to bring more
souls to bear them company ; die not
on your bed the second time, but upon
the cross, as your Bedeemer did ; then •
return the way which you know so
well, to the fellowship ,of saints, and
bless the mouth which said, Lazarus,
come forth! for thy second life hath
gained the joy of- a thousand-fold in
the life everlasting. Bishop Hacket.
There seems to me to be contained
in these few words one of the most
powerful charms in the world to lull
the bitterness of death, and to make us
anxious to become such as that we may
humbly venture to apply them to our
selves. ,Dr. Arnold.
0, what is death,
When the poor breath
In parting can the soul to thee resign ?
While patient love
Her trust doth prove,
Living or dying, Lord, I would be thine !
Fenelon.
Lazarus is dead.
Some time after Kisagotami gave
birth to a son, but when the child was
able to walk he died. The young girl
went from house to house with the
dead child in her bosom, asking for
medicine, and they said She was mad ;

His disciples say unto him, "Master, the Jews of late sought to stone thee ; and goest
thou thither again ? "
Jesus answered, ' ' Are there not twelve hours in the day ? If any man walk in the day,
he stumbleth not, because he seeth the light of this world. But if a man walk in the
night, he stumbleth, because there is no light in him. " These things said he : and after
that he saith unto them, "Our friend Lazarus sleepeth ; but I go, that I may awake him
out of sleep." Then said his disciples, "Lord, if he sleep, he shall do WeU." Howbeit
Jesus spake of his death : but they thought that he had spoken of taking of rest in sleep.
Then said Jesus unto them plainly, "Lazarus is dead. And I am glad for your sakes
that I was not there, to the intent ye may believe ; nevertheless let us go unto him."

RAISING OF LAZARUS FROM THE DEAD.

253

but a wise man said, " I cannot give
you medicine ; Buddha can."
So Kisagotami went to Buddha, and
said, "Do you know any medicine
that will be good for my boy ? "
Buddha replied, " I do."
" And what do you require ? "
" I want a handful of mustard-seed ;
but it must be taken from some house
where no son, parent, husband, or slave
has ever died."
The girl went, carrying the dead
child on her hip, asking everywhere for
mustard seed from some house where
death had not been. But one house
answered, " We have lost a son " ; an
other, ' ' We have lost parents " ; another,
"We have lost a slave." At last,
nOt being able to find a single fiouse
where one had not died, she began to
think hers was not the only son who
had suffered death, that everywhere
children were dying and parents too.
So she was seized with fear, and,
putting away affection for fier dead
child, she left him in the forest, went
to Buddha and offered him homage.
" He said to her, " Have you pro
cured the handful of mustard-seed ? "
" I have not, because the people of
the village told me the living are few,
but the dead are many."
Buddha Teplied, " You thought that
you only had lost a son ; but the law
of death is that among all living crea
tures there is no permanence."
A Buddhist Parable.
To the one, death is as the blasting
of God's anger to consume them; to
the other, death is as a gentle breath
of sweet, refreshing gale, when God
takes their souls to him, as he did

Moses, with a kiss ; as some rabbins in
terpret Deuteronomy xxxiy. 5, Moses
died super os Domini, — at the word or
upon the mouth of the Lord.
Bishop Gauden.
What our Saviour, in saying that
Lazarus was dead, and I am glad, etc.,
urged expressly for an encouragement
of their faith, Thomas's reasoning
turned immediately into an argument
of distrust, as is apparent from what
he said to his fellow-disciples upon this
occasion : Let us also go, that we may
die with him. When he saw his Mas
ter resolved to go, he wound up all
into this sort of reasoning despair, —
"Lazarus is dead, and all his pains
and fears are over ; and better it were
for us if ours were so too. The Jews'
malice is bent upon the destruction of
us all; and if our Master could not
save his principal friend from death,
what hope is there of his saving us?
Let us go, then, and meet our doom as
patiently as we can." Dean Young.
CHRIST'S INTERVIEW WITH MAR
THA.
If thou hadst been here.
It is beautifully consonant with Di
vine propriety, that no one is ever read
of. as having died while the Prince of
Life was present. Bengel.
Thy brother shall rise again.
Truths of all others the most awful
and mysterious, and at the same time
of universal interest, are too often con
sidered as so true that they lose all the
power of truth, and lie bedridden in
the dormitory of the soul, side by side
with the most despised and exploded
errors. S. T. Coleridge.

Then said Thomas, which is caUed Didymus, unto his feUow-disciples, " Let us also go,
that we may die with him."
Then when Jesus came, he found that he had lain in the grave four days already. Now
Bethany was nigh unto Jerusalem, about fifteen furlongs off : and many of the Jews came
to Martha and Mary, to comfort them concerning their brother. Then Martha, as soon as
she heard that Jesus was coming, went and met him : but Mary sat still in the house.
Then said Martha unto Jesus, " Lord, if thou hadst been here, my brother had not died.
But I know that even now, whatsoever thou wilt ask of God, God wiU give it thee."
Jesus saith unto her, " Thy brother shall rise again."

254

CHRIST IN LITERATURE.

At the last day.
It is no uncommon thing to see men
believing great things that are far off,
and about which they have no present
exercise, when yet their faith proves
weak in the matter of a present trial,
though less difficult than that which
they profess to believe. Hutcheson.
The surest means to convince one's
self of a life after' death is so to act
in the present that one must wish it.
Whoever feels that, if there is a God,
he must look graciously on him, seeks
for no reasons against his existence and
requires none. Whoever has offered
up so much for virtue that he ought
to expect indemnification in a future
life, such a one requires no proof of,
nor does he merely believe in, the ex
istence of such a life ; he feels it within
himself. Fichte.
I am the resurrection.
For what is our proof of immortal
ity? Not the analogies of nature —
the resurrection of nature from a win
ter grave — or the emancipation of the
butterfly. Not even the testimony to
the fact of risen dead ; for who does
not know how shadowy and 'unsub
stantial these intellectual proofs be
come in unspiritual frames of mind?
No ; the life of the spirit is the evi
dence. Heaven begun is the living
proof that makes the heaven to come
creditable. " Christ in you is the hope
of glory." It is the eagle eye of faith
which penetrates the grave, and sees
far into the tranquil things of death.
He alone can believe in immortality
who feels the resurrection in him al
ready. F. W. Eobertson.
Shall never die.
We now call it death to leave this
world ; but were we once out of it,

and instated into the happiness of the
next, we should think it were dying in
deed to come into it again. Sherlock.
He shows her that he needed none
to help him. Chrysostom.
BeUevest thou this ?
Our ability to face and anticipate
destruction is proof we are not to be
destroyed. Your joyless outlook at
annihilation, like the Indian death-
song, refutes your doctrine of gloom.
With one glance at the universe we
feel some one is happy with whom we
shall have a good time. Dr. Bartol.
I believe that tliou art the Christ.
Her answer may seem impertinent :
he questions her about the resurrec
tion ; she professes her faith in his incar
nation. No ; she speaks like a right
believer : yield thy faith to that great
work of his birth and incarnation ;
thou wilt never shrink from the hard
est truths and most improbable, as
this was one, a dead man's resurrec
tion. Bishop Brownrig.
Martha seems to me not to under
stand Christ's saying. She was con
scious it was some great thing, but
did not perceive the whole mean
ing, so that when asked one thing she
answered another. Chrysostom.
Martha thought she believed every
thing Christ said, while she believed
him to be the true promised Messiah.
And she did truly believe, but fier
faith was implicit and general. It is
just as if Some rustic, being questioned
about some proposition of faith which
he does not quite comprehend, replies,
" I believe in the Holy Church." So
here Martha said, "I believe, Lord,
that thou art the true Christ, and that

Martha saith unto him, ' ' I know that he shall rise again in the resurrection at the last day. ''
Jesus said unto her, "I am the resurrection, and the life : he that believeth in me,
though he were dead yet shall he live : and whosoever liveth and believeth in me shall
never die. Believest thou this ? "
She saith unto him, "Yea, Lord : I believe that thou art the Christ, the Son of God,
which should come into the world."
And when she had so said, she went her way, and called Mary her sister secretly, say
ing, "The Master is come, and calleth for thee."

RAISING OF LAZARUS FROM THE DEAD.

255

all things thou sayest are true " ; and
yet she did not distinctly perceive
them. Toletus.
CHRIST'S INTERVIEW WITH MART.
Not only those who have oppor
tunity and powers of a magnificent
religion, or a pompous charity, or
miraculous conversion of souls, or
assiduous and effectual preachings, or
exterior demonstrations of corporal
mercy, shall have the greatest crowns,
and the addition of degrees and acci
dental rewards ; but the silent affec
tions, the splendors of an interior de
votion, the unions of love, humility,
and obedience, the daily offices of
prayer a"ud praises sung to God, the
acts of faith and fear, of patienca and
meekness, of hope, and reverence, re
pentance and charity, and those graces
which walk in a veil and silence, make
great ascents to God, and as sure pro
gress to favor and a crown as the more
ostentatious and laborious exercises
of a more solemn religion. No man
needs to complain of want of power
or opportunities for religious perfec
tions. A devout woman in her closet,
praying with much zeal and affec
tion for the conversion of souls, is in
the same advance to a "shining like
the stars in glory," as he who by excel
lent discourses puts it into a more for
ward disposition to be actually per
formed. Many times God is present
in the " still voice " and private retire
ments of a quiet religion, and the con
stant spiritualities of an ordinary life ;
when the loud and impetuous winds,
and the shining fires of far more la
borious and expensive actions, are
profitable to others only, like a tree

of balsam, distilling precious liquor
for others, but not for its own use.
Jeremy Taylor.
In the day of affliction Mary's con
templative and reserved temper proved
a snare to her, made ber less able to
grapple with grief, and disposed her to
melancholy. It will be our wisdom
to watch against the temptations, and
improve the advantages of our natural
temper. Henry.
The Master .... caUeth for thee.
In our afflictions Jesus calls us in
the depth of our heart; he asks for
us ; he invites us to go unto him, and
to seek our consolation in him alone.
Let us imitate the eagerness and dili
gence of Mary ; let us leave men, to
go and pour out our heart and our
tears at the feet of Jesus. Pinart.
She fell down at his feet.
The same faith in Christ, as being
" the Son of God," which Martha at
fuller length expressed by her words,
Mary more concisely declared by her
act of adoration. .... Saw her weep
ing ; by her tears she implored the
help which she asked not for with her
lips. No more effectual, no more
mighty, prayer than are our tears.
Tears brought it to pass, which words
could not do, that Jesus was troubled
in his spirit. Eupertus.

If thou hadst been here.
The words, thus repeating them
selves a second time from her lips,
give us a glimpse of all that had
passed in that mournful house since
the beloved was laid in the earth ; how
often during that four days' interval
the sisters had said one to the other,
how different the issues might have

As soon as she heard that, she , arose quickly, and came unto him. Now Jesus was not
yet come into the town, but was in that place where Martha met him. The Jews then
which were with her in the house, and comforted her, when they saw Mary, that she rose
up hastily and went out, followed her, saying, " She goeth unto the grave to weep there.''
Then when Mary was come where Jesus was, and saw him, she feU down at his feet,
saying unto him, " Lord, if thou hadst been here, my brother had not died."
When Jesus therefore saw her weeping, and the Jews also weeping which came with her;
he groaned in spirit, and was troubled, and said, " Where have ye laid him ? "

256

CHRIST IN LITERATURE.

been if the Divine Friend had been
with them. This had been the one
thought in the hearts, the one word
upon the lips of either, and therefore
it was so naturally the first spoken
by each, and that altogether indepen
dently of the other. This, indeed, is
one of the finer traits of the narrative.
Archbishop Trench.
The setting of a great hope is like
the setting of the sun. The brightness
of our life is gone, shadows of the
evening fall behind us, and the world
seems but a dim reflection itself, — a
broader shadow. We look forward
into the coming lonely night ; the soul
withdraws itself. Then stars arise, and
the night is holy. Longfellow.
Has it never occurred to us, when
surrounded by sorrows, that they may
be sent to us only for our instruction,
as we darken the cages of birds when
we wish to teach them to sing 1
Bichter.
the raising of lazarus.
Where have ye laid him ?
But so have I seen a rose, newly
springing from the clefts of its hood,
and at first it was fair as tfie morning,
and full of the dew of heaven as a
lamb's fleece ; but when a ruder breath
had forced open its virgin modesty, and
dismantled its too youthful and unripe
retirements, it began to put on dark
ness, and to decline to softness and the
symptoms of a sickly age ; it bowed
the head and broke its stalk, and at
night, having lost some of its leaves
and all its beauty, it fell into the por
tion of weeds and worn-out faces. The
same is the portion of every man and

every woman, the heritage of worms
and serpents, rottenness and cold dis
honor. ¦ Jeremy Tavlor.
Jesus wept. ,
There is not a shorter verse in the
Bible, nor a larger text. Donne.
John, who enters into higher state
ments about our Lord's nature. than
any of the Evangelists, also descends
lower than any in describing his bodily
affections. Chrysostom.
Isidore of Pelusium thinks that our
Saviour did not mourn for his friend
Lazarus because he was dead (for he
knew that he was going to raise him
from the dead), but because he was
to live again, and to come from the
havem, where he was ^arrived, back
again into the waves and storms ; from
a crown, which he enjoyed, to a new
encounter with his enemies. If thou
dost not believe this interpretation, yet
dost thou believe the thing? Dost.
thou seriously consider that the misery
of this world is so great that we should
rather weep that we are in it than that
others are gone out of it ?
Bishop Patrick.
Christ, being about to conclude his
public life and preaching by the last
and most illustrious of his miracles,
returns solemn thanks to his Father'
for the power given to his human
nature to prove the authority of his
mission by miracles. Quesnel.
Who now ever prayed in this man
ner? Before uttering any prayer, he
saith, " I thank thee " ; showing that
he needed not prayer. Chrysostom.

They said unto him, " Lord, come and see."
Jesus wept.
Then said the Jews, "Behold how he loved him !" And some of them said, "Could
not this man, which opened-the eyes of the blind, haye caused that even this man should
not have died ?"
Jesus therefore, again groaning in himself, cometh to the grave. It was a cave, and a
stone lay upon it. Jesus said, " Take ye away the stone."
Martha, the sister of him that was dead, saith unto him, " Lord, by this time he stink-
eth : for he hath been dead four days."

RAISING OF LAZARUS FROM THE DEAD.

257

Lf to those who pray worthily is'
given the promise in Isaiah, " Thou
shalt cry, and he shall say, Here I am,"
what answer, think we, could our Lord
receive ? He was about to pray for the
resurrection of Lazarus. He was heard
by the Father before he prayed ; his re
quest was granted before it was made ;
and therefore he begins with thanks.Origen.
Christ prayed to show that he was
not against God, nor God against him,
and that what he did was done with
God's approval Christopher Wordsworth.
The glory of God.
The key of the grave is one of the
four keys, which is kept in the hands
of the -Lord of the world alone. ' Nei
ther to angel nor to seraph, neither to
the lowest nor the highest of heaven's
ministers, is this power given ; but it
belongs to him only that made them
and all things else. Jewish Saying.
The most astonishing idea we can
conceive of the most astonishing Being

that is, is that he brings about things
by the mere act and fiat of his will
without any tedious, slow, gradual pro
cess ; that it is as easy for him to effect
whatever he wills as it is to will any
effect. But, behold, another, as it
were, usurps his sovereign style : " I
will, be thou clean." Lazarus, come
forth ! It is spoke ; it is done. Nature
hears his voice, and, confessing her
Author, instantly obeys the dread com
mand. Jeremiah Seed.
Besner observes the beautiful delicacy
with which St. John draws a veil over
the effect on Martha and Mary of this
miracle, while he dwells on the effect
it had on strangers. J. C. Eyle.
THE ANGER OF THE SANHEDRIM.
It is ever the way of those who rule
the earth, to leave out of their reckon
ing Him who rules the universe. Cowper.
Death itself more readily yielded to
the power of Christ than did man's
infidelity. Bengel.

Jesus saith unto her, " Said I not unto thee that, if thou wouldest believe, thou shouldest
see the glory of God ? "
Then they took away the stone from the place where the dead was laid. And Jesus lifted
up his eyes, and said, " Father, I thank thee that thou hast heard me. And I knew that
thou hearest me always : but because of the people which stand by I said it, that they may
believe that thou hast sent me."
And when he thus had spoken, he cried with a loud voice, " Lazarus, come forth."
And he that was dead came forth, bound hand and foot with grave-clothes : and his face
was bound about with a napkin.
Jesus saith unto them, " Loose him, and let him go."
Then many of the Jews which came to Mary, and had seen the things which Jesus did,
believed on him. But some of them went their ways to the Pharisees, and told them what
things Jesus had done. Then gathered the chief priests and the Pharisees a council, and
said, " What do we ? for this -man doeth many miracles. If we let him thus alone, all men
wiU believe on him : and the Bomans shall come and take away both our place and nation."
And one of them, named Caiaphas, being the high priest that same year, said unto them,
" Ye know nothing at all, bor consider that it is expedient for us, that one man should die
for the people, and that the whole nation perish not." And this.spake he not of himself : but
being high priest that year, he prophesied that Jesus should die for that nation ; and not for
that nation only, but that also he should gather together in one the children of God that were
scattered abroad. Then from that day forth they took counsel together for to put him to death.
Jesus therefore walked no more openly among the Jews ; but went thence unto a country
near to the wilderness, into a city called Ephraim, and there continued with his disciples
17

CHAPTER XXX.
FROM THE HEALING OF TEN LEPERS TO THE PARABLE OF THE
LABORERS IN THE VINEYARD.

THE HEALING OF TEN LEPERS.
One of our Lord's first miracles tad
been the healing of a leper ; when
he touched him and said, " Be thou
clean." Now he sinks, as it were, the
healing, and keeps it in the background ;
and why so ? There may have been
reasons unknown to us ; but one we
can plainly see, and that is, to bring
out for the Church the lesson which
the history yields. On their going
away, in the absence of Jesus, they
are healed ; what need to go back and
give him thanks ? Here was a trial for
their love, — faith they had, enough to
go and enough to be cleansed ; but love
(with one exception), gratitude, they
had not. Alford.
Where are the nine ?
He made no reply, signifying there
by that he came back again to signify
his own thanks, not to tell tales of
others' ingratitude. Jansenius.
The Samaritan is saved by his faith.
How? Surely not on account of the

cure of his leprosy only (for this the
rest had in common with him) ; but
because he was now admitted into the
family of God's adopted children, and
had received from his own hand the
pledge of the Father's love. Calvin.
There may have been a reason for
the nine Jews not returning, - — that
they held the ceremonial duty imposed
on them to be paramount, which the
Samaritan might not rate so highly.
That he was going to Mount Gerizim
does not appear ; from his being found
with Jews he probably would act as a
Jew. Alford.
THE KINGDOM OF GOD.
The kingdom .... is within you.
Habituate yourself to seek for the
kingdom of God in your own heart.
We look far and wide for it, wishing
to taste the pleasure of virtue and to
flatter the imagination, without being
willing to submit the reason to faith and
the will to God's authority. Fenelon.

And as he entered into a certain village, there met him ten men that were lepers, which
stood afar off : and they lifted, up their voices, and said, " Jesus, Master, have mercy on us."
And when he saw them, he said unto them, "Go show yourselves unto the priests.''
And it came to pass, that, as they went, they were cleansed. And one of them, when he
saw that he was healed, turned back, and with a loud voice glorified God and fell down
on his face at his feet, giving him thanks : and he was a Samaritan.
And Jesus answering said, "Were there not ten cleansed? but where are the nine?
there are not found that returned to give glory to God, save this stranger." And he said
unto him, " Arise, go thy way : thy faith hath made thee whole."
And when he was demanded of the Pharisees, when the kingdom of God should come,
he answered them and said, "The kingdom of God cometh not with observation : neither

THE UNJUST JUDGE.

259

It is my highest happiness to see the
reign of Jesus Christ extending itself
in the hearts of God's people. An
external religion has too much usurped
the place of the religion of the heart.
The ancient saints — Abraham, Isaac,
Jacob, Enoch, Job — -lived interiorly
with God. The reign of Christ on
earth is nothing more or less than the
subjection of the whole soul to himself.
Madame Guyon.
The fear of God begins with the
heart, and purifies and rectifies it ; and
from tfie heart thus rectified, grows a
conformity in tfie life, tfie words, and
the actions. Sir Matthew Hale.
Our Lord imposed no rigorous cere
monies on his disciples. He taught
them to enter into the closet, to retire
within the heart, to speak but few
words, to open their heart to receive
the descent of the Holy Spirit. Guyon.
They drank.
I chiefly admonish and beseech that
soul which desires to be the spouse of
Jesus Christ by preserving her purity,
to fly from wine as a mortal poison :

these are the first arms the Devil makes
use of against youth. Wine and youth
are a double incentive to pleasure.
Why do we cast oil in the fire ? Why
do we add more fuel to the body that
is on fire ? Jerome.
Went oat of Sodom.
To be exhorted to go out of Sodom
is mercy ; to be hasted away is more
mercy; and to be caught and thrust
out, if we prolong the time, is most
mercy, be it by what schooling crosses
soever it please God to send.
Bishop Barington.
0 lust, thou infernal fire I whose
fuel is gluttony,, whose flame is pride,
whose sparkles are wanton words, whose
smoke is infamy, whose ashes are un-
cleanness, whose end is hell. Jerome.
THE PARABLE OF THE UNJUST
JUDGE.
Always to pray.
Divines have a rule, the habits of
virtue must be ever in us ; but we
must perform the acts when we have
just occasion : certain times we must
appoint ourselves for prayer 
Some, not content with that limitation

shall they say, Lo here ! or, lo there! for, behold, the kingdom of God is within you."
And he said unto the disciples, " The days wiU come, when ye shaU desire to see one of the
days of the Son of man, and ye shall not see it. And they shall say to you, See here ; or,
See there : go not after them, nor follow them. For as the lightning, that lighteneth out
of the one part under heaven, shmeth unto the other part under heaven ; so shaU also the Son
of man be in his day. But first must he suffer many things, and be rejected of this gener
ation. And as it was in the days of Noah, so shall it be also in the days of the Son of man.
They did eat, they drank, they married wives, they were given in marriage, until the day
that Noah entered into the ark, and the flood came, and destroyed them all. Likewise
also as it was in the days of Lot ; they did eat, they drank, they bought, they sold, they
planted, they builded ; but the same day that/ Lot went out of Sodom it rained fire and
brimstone from heaven, and destroyed them all. Even thus shall it be in the day when
the Son of man is revealed. In that day, he which shall be upon the house-top, and his
stuff in the house, let him not come down to take it away : and he that is in the field, let
him likewise not return back. Bemember Lot's wife. Whosoever shall seek to save his
life shall lose it ; and whosoever shaU lose his life shall preserve it. I teU you, in that
night there shall be two men in one bed ; the one shall be taken and the other shall be
left. Two women shall be grinding together ; the one shall be taken, and the other left.
Two men shall be in the field ; the one shall be taken and the other left."
And they answered and said unto him, "Where, Lord ? "
And he said unto them, " Wheresoever the body is, thither wiU the eagles be gathered
together.'7

260

CHRIST IN LITERATURE.

of affirmative precepts to congruous
time, do mingle our meditations with
our actions ; so S. Ambrose. Whatso
ever good we do, or cross we suffer
patiently, that is a real prayer. Bishop Lake.
Longing desire prayeth always,
though the tongue be silent. If thou
art ever longing, thou art ever praying.
When stayeth prayer? When desire
groweth cold. Augustine.
If thou hast the place of a magis
trate, deserve it by thy justice and
dignify it with thy, mercy. Be not
too severe, lest thou be hated ; nor too
remiss, lest thou be slighted : so exe
cute justice that thou mayest be
loved; so execute mercy _ that thou
mayest be feared. Quarles.
We must not seek to extenuate —
as some have been at great pains to do,
and by many forced constructions ¦ —
his unrighteousness ; but, on the con
trary, the greater we conceive that to
have been, the more does the consoling
and encouraging truth which the Lord
would enforce come out, the more
strong the argument for persevering
prayer becomes. If a bad man will
yield to the mere force of the importu
nity which he hates, how much more
certainly will a righteous God be pre
vailed on by the faithful prayer which
he loves  In two strokes is de
scribed the wickedness of the earthly
judge. He "feared not God neither
regarded man." .... He had reached
that point of reckless wickedness that
he was alike indifferent to either. Trench.

Avenge me.
A prayer without the sense of some
evil is like a bird without wings.
Nathan Chryth.eus.
The Church was sad, first, in the
death of her martyrs ; then more sad
in the disputes of heretics ; and now
she is most sad in the evil lives of
her followers. Bernard.
They must indeed for a while suffer
from the enemy, but they cease not to
cry for help before the throne of the
Highest ; day and night being a pro
verbial expression most significantly
used for tfie always of verse 1. Stier.
Though he bear long.
We may find a practical illustration
of these words in the whole of the
Lord's conduct with the family of
Bethany (John xi.), in the depths into
which he suffered them to be brought
before he arrived for ajd ; just as, to
take a milder example, it was not till
the fourth watch — in other words,
until the last — that he came to aid his
disciples, laboring in vain against an
adverse and perilous sea. Trench.
It is hard to wait for the leisurely
process of infinite immortality. God
works slowly. Man flutters among
his decrees like a poor moth in a gar
den. Does it fancy that the hard
green buds will never blossom ? Can
it believe that the early flower already
blowing was like them only a day or
two ago? And presently the poor
thing trembles on its wings, and
droops and dies. But the roses come
out one by one in their season, and
Christmas brings the red berries even

And he spake a parable unto them to this end, that men ought always to pray, and not
to faint ; saying, " There was in a, city a judge, which feared not God, neither regarded
man : and there was a widow in that city ; and she came unto him, saying, ' Avenge me
of mine adversary.' And he would not for a while : but afterward he said within himself,
' Though I fear not God, nor regard man ; yet, because this widow troubleth me, I will
avenge her, lest by her continual coming she weary me.' " And the Lord said, " Hear what
the unjust judge saith. And shall not God avenge his own elect, which cry day and night
unto him, though he bear long with them ? I tell you that he will avenge them speedily.
Nevertheless when the Son of man cometh, shall he find faith on the earth ? "

THE PHARISEE AND THE PUBLICAN.

261

to the holly.
believed !

If the moth had only
Edward Garrett.

THE PHARISEE AND THE PUBLICAN.
This parable is spoken, not to the
Pharisees, for our Lord would not in
their presence have chosen a Pharisee
as an example, nor concerning the
Pharisees, for then it would be no
parable, but to the people, and con
cerning some among them (then and
always) who trusted in themselves that
they were righteous and despised other
men. Alford.
The true Eabbin ought fo thank
God for these three things, every day
of his life : 1. That he was not created
a Gentile ; 2. That he was not a ple
beian ; 3. That he was not born a
woman. The prayer of the Pharisee
took its origin from this source. Buxtorf.
Is aught of good in thee ? Give God the
praise of aU.
To claim it for thine own is ever man's true
faU. Angelus Silesiub.
Gregory the Great wittily likens this
Pharisee, and all who, because of their
victory over certain temptations, are
exalted with pride, and so perish
through their very successes, to Elea
zar, who killed the elephant, but was
himself crushed by its falling body 
This Pharisee thanks God that he is
not as other men ; as the rest of men,
dividing the whole of mankind into
two classes, putting himself in a class
alone, and thrusting down all besides
himself into the other class. His ar
rogance reaches even to such a pitch
as this : he in one class, all the world

besides in the other. And as he can
think nothing too good for himself, so
nothing too bad of them ; they do not
only come a little short of his excel
lences, but they are extortioners, unjust,
adulterers. And then, his eye alight
ing on the publican, of whom he may
have known nothing but that he was
a publican, he drags him into his
prayer, making him to supply the dark
background on which the bright colors
of his own virtues shall more glori
ously appear ; and in the blindness of
his heart, finding, it may be, in the
deep heart-earnestness with which the
penitent was beating his breast, in the
fixedness of his downcast eyes, proofs
in confirmation of the judgment which
he passes upon him. He, thank God,
has no need to beat his breast in that
fashion, nor to cast his eyes in that
shame upon the ground; he has done
nothing to call for this. Trench.
I 've never any pity for conceited/
people, because I think they carry
their comfort about with them.
George Eliot.
The law commanded only to tithe
the fruit of the field and produce of
the cattle (Numbers xviii. 21 ; Deuter
onomy xiv. 22 ; Leviticus xxvii. 30),
but he tithed mint and cummin (Mat
thew xxiii. 23), all that came into his
possession, down to the trifles on which
there was question, even in the Jew
ish schools, whether it was needful to
tithe them or not (Hosea xii. 8). He
would therefore, in both respects,
lay claim to doing more than might
strictly be demanded of him; he
would bring in God as his debtor,

And he spake this parable unto certain which trusted in themselves that they were
righteous, and despised others : "Two men went up into the temple to pray ; the one a
Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself,
'God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or
even as this pubUcan. I fast twice in the week, I give tithes of aU that I possess.' And
the publican, standing afar off, would not lift up so much as his eyes runto heaven, but
smote upon his breast, saying, ' God be merciful to me a sinner.' I tell you, this man went
down to his house justified rather than the other : for every one that exalteth himself shall
be abased ; and he that humbleth himself shall be exalted."

262

CHRIST IN' LITERATURE.

turning those very precepts concerning
fasting and paying of tithes, — which
were given to men, the first to waken
in them the sense of poverty and need,
the second to bring them to feel that
whatever they had, they were debtors
for it to God, and stewards of his, —
turning even these into occasion for
self-exaltation, and using them to min
ister to his arrogance and pride. Ac
knowledgment of want and confession
of sin there is none in his prayer, if
prayer it can be called which is with
out these. Had he then no sins to
confess? Yes, he too had sins, but,
perverse, and knowing not whither he
had come, he was like a patient on the
table of a surgeon, who would show
his sound limbs and cover his hurts.
Trench.
Nothing hinders our own salvation
more than to deny salvation to all but
ourselves. Dr. Donne.
Two went up into the temple to pray.
Two went to pray ? 0, rather say,
One went to brag, the other to pray.
One stands up close, and treads on high,
Where the other dares not lend his eye.
One nearer to God's altar trod ;
The other to the altar's God. Ceashaw.
Justified. The sense is, one returned home in
the sight of God with his prayer an
swered, and that prayer had grasped
the true object of prayer, ¦ — ¦ the forgive
ness of sins ; the other prayed not for
it, and obtained it not. Therefore he
who would seek justification before
God must seek it by humility and not
by self-righteousness. Alford.

See, my brethren; God was more
pleased with acts of self-abasenient,
after evil deeds done, than with pride
in what was good. Augustine.
He that hnmbleth himself, etc.
This proverb is like unto Shushan,
in the streets whereof honor is pro
claimed to an humble Mordecai, in
the palace whereof is erected an en
gine to a proud Haman. Bishop Hall.
He that is down needs fear no fall ;
He that is low, no pride ;
He that is humble ever shall
Have God to be his guide.
I am content with what I have,
Little be it or much ;
And, Lord, contentment still I crave,
Because thou savest such.
Fullness to such a burden is
That go on pilgrimage ;
Here little, and hereafter bliss,
Is best from age to age. John Bunt an.
OF DIVORCE.
The bond of wedlock is the closest
of all bonds ; it excels them, but dis
solves them not. The decalogue is
younger than this institution. Hus
band and wife were before child and
parent. Sinai must yield to Paradise.
Dr. Eichard Clerke.
Because of the hardness of your hearts.
Without doubt it is impossible to
remove, all at once, from minds in
their hard carnal state everything that
offends ; for even he who aspires to
perfection is raised by degrees, and
not at a single bound. Gregory.

The Pharisees also came unto him, tempting him, and saying unto him, " Is it lawful for
a man to put away his wife for every cause ? "
And he answered and said unto them, " Have ye not read, that he which made them at
the beginning made them male and female, and said, For this cause shall a man leave
father and mother, and shall cleave to his wife : and they twain shall be one flesh ? where
fore they are no more twain, but one flesh. What therefore God hath joined together, let
not man put asunder."
They say unto him, " Why did Moses then command to give a writing of divorcement,
and to put her away ? "
He saith unto them, " Moses, because of the hardness of your hearts, suffered you to put

CHRIST BLESSETH CHILDREN.

263

CHRIST BLESSETH CHILDREN,
" The Master has come over Jordan,"
Said Hannah, the mother, one day :
" He is healing the people who throng him
With a touch of his finger, they say.
And now I shall carry the children,
Little Bachel and Samuel and John ;
I shall cany the baby, Esther,
For the Lord to look upon."
The father looked at her kindly ;
But he shook his head and smiled :
" Now, who but a doting mother
Would think of a thing so wild ?
If the children were tortured by demons,
Or dying of fever, 't were well ;
Or had they the taint of the leper,
Like many in Israel " — -
" Nay, do not hinder me, Nathan ;
I feel such a burden of care :
If I carry it to the Master,
Perhaps I shall leave it there.
If he lay his hands on the children,
My heart will be lighter, I know ;
For a blessing forever and ever
Will follow them as they go."
So, over the hills of Judah,
Along the vine-rows green,
With Esther asleep on her bosom,
And Bachel her brothers between,
'Mong the people who hung on his teaching,
Or waited his touch and his word,
Through the row of proud Pharisees hasten
ing,
She pressed to the feet of the Lord.
"Now, why shouldst thou hinder the Mas
ter, "
Said Peter, "with children like these ?
Seest not how, from morning till evening,
He teacheth, and healeth disease ? "
Then Christ said, " Forbid not the children ;
Permit them to come unto me " :
And he took in his arms little Esther,
And Bachel he set on his knee.
\ Jolia Gill.

He took them up in his arms.
An action, good in itself, is greatly
recommended by an agreeable manner
of doing it : an agreeble manner being
to action what a lively manner of ex
pression is to our sense ; it beautifies
and adorns it, and gives it all the ad
vantage whereof it is capable. There
is the same difference between a bene
ficial deed, when endeared by an easy,
affable deportment and when destitute
of that circumstance, as between a
beautiful object when enlivened by
the cheerful light of the sun and
when exhibited in a dim, sickly light.
Jeremiah Seed.
To come unto me.
Kneeling, fair, in the twilight gray,
A beautiful child was trying to pray ;
His cheek on his mother's knee,
His bare little feet half hidden,
His smile still coming unbidden,
And his heart brimful of glee.
" I want to laugh. Is it naughty ? Say,
0 mamma ! I 've had such fun to-day,
I can hardly say my prayers, —
I don't feel just like praying ;
I want to be out-doors playing,
And run, all undressed, down stairs.
" I can see the flowers in the garden-bed,
Shining so pretty and sweet and red ;
And Sammy is swinging, I guess.
Oh ! everything is so fine out there,
I want to put it all in my prayer,
(Do you mean I can do it by ' Yes ' ? )
"When I say, 'Now I lay me,' word for
word,
It seems to me as if nobody heard.
Would ' Thank you, dear God,' be right ?
He gave me my mother,
And papa, and brother, —
0 mamma ! you nodded I might."

away your wives : but from the beginning it was not so. And I say unto you, Whosoever
shall put away his wife, except it be for fornication, and shall marry another, committeth
adultery : and whoso marrieth her which is put away doth commit adultery."
His disciples say unto him, " If the ease of the man be so with his wife, it is not good to
marry. "
But he said unto them, "All men cannot receive this saying, save they to whom it is
given. For there are some eunuchs, which were so born from their mother's womb : and
there are some eunuchs, which were made eunuchs of men : and there be eunuchs, which
have made themselves eunuchs for the kingdom of heaven's sake. He that is able to
receive it, let him receive it."
Then were there brought unto him little children, that he should put his hands on them,
and pray : and the disciples rebuked them. But Jesus said, "Suffer little children, and
forbid them not, to come unto me : for of such is the kingdom of heaven. Verily I say

264

CHRIST IN LITERATURE.

Clasping his hands and hiding his face,
Unconsciously yearning for help and grace,
The little one now began.
His mother's nod and sanction sweet
Had led him close to the dear Lord's
feet,
And his words like music rang.
"Thank you for making this home so nice,
The flowers, and folks, and my two little
mice
(I wish I could keep right on).
I thank you too for every day, —
Only I 'm 'most too glad to pray.
Dear God, I think I am done.
" Now, mamma, rock me, — just a minute, —
And sing the hymn with ' darling ' in it.
I wish I could say my prayers !
When I get big, I know I can, —
0, won't it be nice to be a man,
And stay all night down stairs ! "
The mother, singing, clasped him tight,
Kissing and cooing her fond " Good night,"
And treasured his every word ;
For well she knew that the artless joy
And love of her precious, innocent boy
Were a prayer that her Lord had heard.
Mart Mapes Dodge
Forbid them not.
There is no sweeter story told
In all the blessed Book,
Than how the Lord within his arms
The little children took.
We love him for the tender touch
That made the leper whole,
And for the wondrous words that healed
The tired, sin-sick soul ;
But closer to his loving self
Our human hearts are brought,
When for the little children's sake
Love's sweetest spell is wrought.
For their young eyes his sorrowing face
A smile of gladness wore, —
A smile that for his little ones
It weareth evermore.
The voice that silenced priest and scribe
For them grew low and sweet,
And still for them his gentle lips
The loving words repeat.
" Forbid them not ! " 0 blessed Christ,
We bring them unto thee,
And pray that on their heads may rest
Thy benedicite ! Mart B. Sleioht.

If guileless innocency is denied ac
cess to Christ, who of us shall presume
to approach him ? Chrysostom.
As a little child.
If the twelve thought that these
children must first become like them,
in order to attract the interest of the
Saviour to them, our Lord, on the
other hand, gives them the assurance
that they must first become like chil
dren if they would become the par
ticipants of his complacent regard. Lange.
This implies that the kingdom of
God is an invisible and spiritual king
dom, and that to enter into it this
disposition of heart is necessary,
namely, the childlike spirit — a spirit
free from crime and self-will, receiving
the Divine blessings as they come, in
humble dependence and submission.
The doctrine is — in a single sentence
• — that all the qualities which make
childhood beautiful are to be prolonged
into the mature life, and, under the
guidance of the developed reason of
the adult, are to be illustrated in all
the relations between man and his
Maker. Dr. McClintock.
Jesus was the first great teacher of
men who showed a genuine sympathy
for childhood, — perhaps the only teach
er of antiquity who cared for childhood
as such. Plato treats of children and
their games, but he treats them from
the stand-point of a publicist. They
are elements not to be left out in con
structing society. Children, in Plato's
eyes, are not to be neglected, because
children will inevitably come to be
men and women. But Jesus was the
first who loved childhood for the sake
of childhood. In the earlier stages of
civilization it is the main endeavor of
men to get away from childhood. It
represents immaturity of body and
mind, ignorance and folly. The an-

unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not
enter therein." And he took them up in his arms, put his hands upon them, and blessed
them.

THE YOUNG RULER.

265

cients esteemed it their first duty to
put away childish things. It was Je
sus who, seeking to bring about a new
and higher development of character,
perceived that there were elements in
childhood to be preserved in the high
est manhood ; that a man must, in
deed, set back again toward the inno
cence and simplicity of childhood if
he would be truly a man. Until Jesus
Christ, the world had no place for
childhood in its thoughts. When he
said, "Of such is the kingdom of
Heaven," it was a revelation. E. E.
THE YOUNG RULER.
Running;. They that will have life, they ihust run
for it, because the Devil, the law, sin,
death, and hellfollowthem  (1 Peter
v. 8). The Devil is nimble; he can
run apace ; he is light of foot ; he hath
overtaken many; he hath turned up
their heels, and hath given them an
everlasting fall  And as the angel
said to Lot, " Take heed, look not be
hind thee, neither tarry thou in all the
plain " (that is, anywhere between this
and heaven) ; so I say to thee, Take
heed ; tarry not, lest either the Devil,
hell, death, or the fearful curses of the
law of God do overtake thee, and
throw thee down in the midst of all
thy sins, so as never to rise nor recover
again. If this were well considered,
then thou, as well as I, wouldst say,
" They that would have heaven must
run for it." John Bunyan.
Why callest thou me good ?
He does not deny that he is a good
master, but that any master can be
good, except God. Emanuel SI.

If it should here be asked for what
reason Christ put this question, " Why
callest thou me good ? " I answer, For
the same reason that he asked the
Pharisees why " David in spirit called
him Lord " (Matthew xxii. 43) ; and
that was to try if they were able to
account for it.
William Jones (of Nayland).
All goodness flows from God, therefore 'tis his
alone ;
Evil springs up in thee, that mayst thou caU
thy own. SlLESIUS.
There is a beauty in the name ap
propriated by the Saxon nations to
the Deity, unequaled except by his
venerated Hebrew appellation. They
called him " God," which is literally
" Good "; the same word thus signify
ing the Deity and his most endearing
quality. Sharon Turner.
Thou knowest the commandments.
There has not for these thousand
years been started a more mischievous
pestilential notion than that God does
not demand a perfect fulfilling of all
his laws. This is directly to contra
dict Jesus Christ. God never alters
his perfect law, though he pardons us
when we break it. Observe, however,
he does not pardon those who are
asleep, but those who labor, those who
fear, and who say with Job, " I know
thou wilt hold me innocent." Luther.
We may remark that this young
man, though self-righteous, was no
hypocrite, no Pharisee; he spoke ear
nestly, and really strove to keep, as he
really believed he had kept, all God's
commandments  In spite of his

And when he was gone forth into the way, there came a certain ruler running, and kneeled
to him, and asked him, " Good Master, what shall I do that I may inherit eternal life ? "
And Jesus said unto him, " Why callest thou me good ? there is none good but one, that
is, God. But if thou wilt enter into life, keep the commandments. "
He saith unto him, " Which ? "
Jesus said, " Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not
steal, Thou shalt not bear false witness, Honor thy father and thy mother : and, Thou
shalt love thy neighbor as thyself."
The young man saith unto him, "All these things have I kept from my youth up : what
lack I yet ? "

266

CHRIST IN LITERATURE.

error, there was a nobleness and open
ness about him, contrasted, with the
hypocritical bearing of the Pharisees
and scribes. Aleord.
But sell not all thou hast, except thou
come and follow me; that is, except
thou have a vocation wherein thou
mayest do as much good with little
means as with great ; for otherwise in
feeding the streams thou driest the
fountain. Lord Bacon.
Since much wealth too often proves
a snare and an incumbrance in the
Christian's race, let him lighten the
weight by "dispersing abroad and
giving to the poor " ; whereby he will
both soften the pilgrimage of his fel
low-travelers, and speed his own way
the faster. Toplady.
You ask for a practical direction to
teach you to die well. I will mention
one, without which I dare to assert that
all others are vain and chimerical. De
tach your souls from everything that you
love, separate from God. This, in a few
words, is the science of dying.
LOUIS BOURDALOUE.
Went away grieved.
But who can say that his heart did
not turn afterwards, — that he was not-
one among those whom the Holy Ghost
at his first coming moved to lay all at the
Apostles' feet ? John Keble.
THE DANGER OF RICHES.
Biches hinder us from the sense of
charity; not feeling the wants that

others live in, we cannot be sensible
of their endurances, so we are not be
gotten into commiseration  Biches,
besides, are often as thorns, to choke
the fruits of piety. They are a kind
of rank earth, which so fast puts out
weeds, that any fine seed of virtue
becomes stifled and robbed ere it get
root  The rich man is open to
flattery, but fenced against admonition.
Owen Feltham.
The great disadvantage of riches is,
that they tend to make us think that
our wants are many more than they
really are ; and so we refuse to give,
because we fancy that we cannot afford
to give ; whereas the fact is that we
could well have afforded it, had we
not spent so much upon ourselves.
Bishop Medley.
The distinguished and worldly-hon
ored company of Christian Mammon-
ists appear to the eye of my imagina
tion as a drove of camels heavily laden,
yet all at full speed, and each in the
confident expectation of passing through
the eye of the needle without stop or
halt, both beast and burden.
S. T. Coleridge.
Eye of a needle.
Humble we must be, if to heaven we go ;
High is the roof there, but the gate is low.
Hebbick.
It is easier for a camel to go through
the eye of a needle than for a rich man
to cast off his trust in riches. Wesley.

Then Jesus beholding him loved him, and said unto him, " One thing thou lackest : go
thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in
heaven : and come, take up the cross, and follow me." And he was sad at that saying,
and went away grieved : for he had great possessions.
And when Jesus saw that he was very sorrowful, he saith unto his disciples, "How hardly
shall they that have riches enter into the kingdom of God ! " And the disciples were
astonished at his words.
But Jesus answereth again, and saith unto them, " Children, how hard is it for them that
trust in riches to enter into the kingdom of God ! It is easier for a camel to go through
the eye of a needle, than for a rich man to enter into the kingdom of God."
And they were astonished out of measure, saying among themselves, "Who then can be
saved ? "
And Jesus looking upon them saith, " With men it is impossible, but not with God : for
with God all things are possible."

REWARD OF THEM THAT FORSAKE ALL.

267

As oft as God tells us of painful
ways and narrow gates, and of camels
and needles, all that is done to sharpen
our industry in all, not to threaten an
impossibility to any. Dr. Donne.
We must remember that the object
here was to set forth the greatest hu
man impossibility, and to magnify
Divine grace, which could accomplish
even that. Besides the usual reason
given for this question, "since all are
striving to be rich," we must remember
that the disciples yet looked for a tem
poral kingdom, and therefore would
naturally be dismayed at hearing that it
was so difficult for any man to enter it.
Alford.
The wise man considers what he
wants, and the fool what he abounds
in. Addison.
THE REWARD OF THEM THAT FOR
SAKE ALL.
The disciples, or Peter rather, speak
ing for them, inquire what their reward
shall be who have done all that was
required of them. He does not ask
respecting salvation, but some pre-emi
nent reward, as is manifest by the an
swer. The " all " which the Apostles
had left was not in all cases contempt
ible. The sons of Zebedee had hired
servants (Mark i. 20), and Levi (Mat
thew ?) could make a great feast in his
house. But whatever it was, it was
their all. Alford.
Forsaken all.
The right man to follow any cause,
let it be what it will, is he who loves
it well enough to fling to it everything
he has in this world, and then think
that not enough, and so fling himself
after it. This last item often weighs

down the scales held in heaven, 'and
the man gets what he gave himself
for. Jean Ingelow.
There is in man a higher than love
of happiness ; he can do without hap
piness, and instead thereof find bles
sedness ! . . Love not pleasure ; love
God. This is the Everlasting Yea,
wherein "all contradiction is solved;
wherein whoso walks and works, it is
weU with him. Carlyle.
The little that the laboring man
hath is as much his all as his millions
are to the Satrap. Bengel.
What shall we have?
" Thou hast written well of me,"
said the Vision to the great teacher of
Aquinum ; " what reward dost thou
desire?" "No other than thyself, O
Lord." When God's children pass
under the shadow of the cross they
know that through that shadow lies
their passage to the great White
Throne. For them Gethsemane is as
paradise. God fills it with sacred
presences ; its solemn silence is broken
by the music of tender promises, its
awful darkness softened and brightened
by the sunlight of heavenly faces and
the music of angel wings. F. W. Farrar.
An hundred-fold.
Not a hundred fathers ; but he shall
have that in God which all the crea
tures would be to him if they were
multiplied a hundred times : wife here
is left out in the repetition. Edward Leigh.
Now in this time, and in the world to come.
The compensating retribution in this
world and the other definitely distin
guished. So also in Luke. The num
ber "an hundred-fold" is manifestly

Then answered Peter and said unto him, "Behold, we have forsaken all, and followed
thee ; what shall we have therefore ? " And Jesus said unto them, " Verily I say unto you,
That ye which have followed me, in the regeneration when the Son of man shall sit in the
throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife,
or children, or lands, for my sake and the gospel's, but he shall receive an hundred-fold
now in this time, houses, and brethren, and sisters, and mothers, and children, and lands,

268

CHRIST IN LITERATURE.

symbolical, as the expression of an im
measurable advantage. The spiritual
nature of the new connections is evi
dent from this, that they do not in
clude the father or the wife. The hos
pitable houses of friends, Christian
brethren and sisters, spiritual mothers,
spiritual children, lands and fields, and
ecclesiastical possessions. With perse
cutions. — That is, not merely in the
midst of persecutions, but in spite of
them. The persecutions are rather
part of our best possessions. (See Mat
thew v. 12 ; Bomans v. 3 ; James i. 2,
i ; 1 Peter i. 6 ; Hebrews xii. 6.) Eter
nal Life. — The everlasting, all-embra
cing unity, consummation, fullness, and
depth of all compensating retribution. Lange.
Eemember, my friend, what a sub
lime compensation he is able to make
you for all these troubles, and often
read and muse on those promises in
which he has engaged to make you
eternally happier for like present pains ;
think how completely all the griefs of
this mortal life will be compensated
by one age, for instance, of the felici
ties beyond the grave, and then think
that one age multiplied ten thousand
times is not so much to eternity as one
grain of sand is to the whole material
universe. Think what a state it will
be, to be growing happier and happier

still, as ages pass away, and yet leave
something still happier to come !
John Foster.
There is no such merchant as the
charitable man ; he gives trifles which
he could not keep, to receive treasure
which he cannot lose. Quarles. _
Many, placed antithetically to every
one (verse 29). Perhaps it may be inti
mated here that that very young man,
from being among the last, might re
appear among the first. Bengel.
THE LABORERS IN THE VINEYARD.
A penny. The denarius a day was the pay of a
Boman soldier in Tiberius's time, a few
years before this parable was uttered
(see Tacitus' Annals I. 17). Polibius
mentions that the charge for a day's
entertainment in the inns in Cisalpine
Gaul was half an as, one twentieth of
the denarius. This we may therefore
regard as liberal pay for the day's work.
Alford.
Here (at Hamadan in Persia), we
observed every morning, before the sun
rose, that a numerous band of peasants
were collected with spades in their
hands, waiting to be hired for the day,
to work in the surrounding fields. This
custom struck me as a most happy
illustration of our Lord's parable, par-

with persecutions ; and in the world to come eternal life. But many that are first shall be
last ; and the last first.
" For the kingdom of heaven is like unto a man that is an householder, which went out
early in the morning to hire laborers into his vineyard. And when he had agreed with the
laborers for a penny a day, he sent them into his vineyard. And he went out about the
third hour, and saw others standing idle in the market-place, and said unto them : ' Go ye
also into the vineyard, and whatsoever is right I will give you.' And they went their way.
Again he went out about the sixth and ninth hour, and did likewise. And about the
eleventh hour he went out, and found others standing idle, and saith unto them, ' Why
stand ye here all the day idle ? ' They say unto him, ' Because no man hath hired us.'
He saith unto them, ' Go ye also into the vineyard ; and whatsoever is right, that shall ye
receive. ' So when even was come, the lord of the vineyard saith unto his steward, ' Call
the laborers, and give them their hire, beginning from the last unto the first' And when
they came that were hired about the eleventh hour, they received every man a penny. But
when the first came, they supposed that they should have received more ; and they likewise
received every man a penny. And when they had received it, they murmured against the
goodman of the house, saying, ' These last have wrought but one hour, and thou hast made

THE LABORERS IN THE VINEYARD.

269

ticularly when, passing by the same
place late in the day, we found others
standing idle, and remembered his
words, " Why stand ye here all the
day idle ? " as most applicable to their
situation, for, on putting the very same
question to them, they answered us,
" Because no man hath hired us."
MORIER.
All the day idle.
Men must know that in this theater
of man's fife it is reserved only for
God and angels to be lookers-on. Lord Bacon.
Is thine eye evil ?
Self, remember, was the worst seed
in Adam's apple. Toward God it is
self-will, which is rebellion ; toward
man it is self-love, which is hard-
heartedness. It was to .root out this
evil self from us and to put love in its
room, that Christ died and the Holy
Ghost comes. Let not th#t death and
that coming be in vain for you. But
covet, since you must covet, with a
godly covetousness; and cease not to
complain, cease not to cry out, weary
the ears of God with prayer, until he
frees you from aU selfishness and from
that worst mark of it, a grudging and
evil eye. Augustus W. Hare.
All our discontents about what we
want appear to me to spring from the
want of thankfulness for what we have.
De Foe.
Hence I infer, not to speak of eternal
life itself, that no act of man, however
vast the charity which gave it birth,
can deserve at the hands of God any
reward in this fife or in the next de
condigno, by virtue of its intrinsic
worth; for every such act is the gift
of God. Gregory Nazianzen.
Not, " How much hast thou done ? "
but, "What art thou?" will be the
great question of the last day. Of
course we must never forget that all
which men have done will greatly affect

what they are ; yet still the parable is
a protest against the whole quantitative
appreciation of men's works (the Eo-
manist), as distinct from the qualita
tive, — against all which would make
the works the end and man the means,
instead of the man the end and the
works the means, — against that scheme
which, however unconsciously, lies at
the root of so many of the confusions in
our theology at this day. Trench.
In interpreting this difficult parable,
we must first carefully observe its oc
casion and connection. It is bound by
the for to the conclusion of chapter
xix., and arose out of the question of
Peter, in verse 27, — What shall we
have? Its salient point is, that the
kingdom of God is of grace, not of
debt ; that they who were called first,
and have labored longest, have no more
claim upon God than those who were
called last ; but that to all his covenant
promise shall be fulfilled in its integrity.
Its primary application is to tfie Apos
tles, who had asked the question. They
were not to be of such a spirit as to
imagine, with the murmurers in verse
11, that they should have something
supereminent (because they were called
first, and had labored longest), above
those who in their own time were to be
afterwards called (see Corinthians xv.
8 — 11). Its secondary applications are
to all those to whom such a comparison
of first and last called will apply, —
nationally, to the Jews, who were first
called, and with a definite covenant, and
the heathens who came in afterwards,
and on a covenant though really made
(see Jeremiah xxxi. 33 ; Zechariah viii.
8; Hebrews viii. 10), yet not so open
and prominent ; individually, to those
whose call has been in early life,
and who have spent their days in
God's active service, and those who
have been summoned later. Alford.

them equal unto us, which have borne the burden and heat of- the day.' But he answered
one of them, and said, ' Friend, I do thee no wrong : didst not thou agree with me for a
penny ? Take that thine is, and go thy way : I will give unto this last, even as unto thee.

270

CHRIST IN LITERATURE.

The early days of Christ were full
of trial. Those who in the early
morning of Christianity went to work
in God's vineyard had indeed the heat
and labor of the day to endure. But
they who in this eleventh hour of the
world accept the Master's proffer, " Go
ye also into the vineyard, and whatso
ever is right I will give you," if they
are as faithful in their day and gen
eration, will receive an equal meed of
praise. There are saints of the nine
teenth century as well as of the first,
and God will give unto these last even
as unto them. But he who idles a
lifetime in the market-place to accept
the gospel-call at the sunset hour of his
life can take no encouragement from
this story, unless to the question, which
will surely be addressed to him in the
judgment-day, "Why stood ye here

all the day idle ? " he is able to reply,
" Because no man hired me."
Lyman Abbott.
Come, let us all to work, and every
one mind his own business. Let us
not lose our day in idleness, nor dis
tract our diligence with repining at the
advantages of others. God is our ab
solute Lord, and may do with his own
as he pleases. H we began our repent
ance late, let us quicken our diligence ;
if we had the happiness to be called
early, let us not grow remiss in his
service, lest we be outstript by the
others' zeal, and shamed in our slower
progress, and justify God, not only in
his equaling them, but setting them
before us ; and, instead of being first,
be inade last. 0 that it be not quite
shut out of the kingdom of God !
Austin.

Is it not lawful for me to do what I will with mine own ? Is thine eye evil because I am
I ? ' So the last shall be first, and the first last : for many be called but few chosen."

CHARTER XXXI.
EBOM THE PETITION OE THE SONS OF ZEBEDEE TO THE ANOINT
ING BY MABY.

HE FORETELLS HIS DEATH.
Blessed is he that understands what
it is to love Jesus, and contends ear
nestly to be like him. Nothing else
can satisfy or make us perfect. But
be thou a bearer of his cross, as well
as a lover of his kingdom (verse 5).
Suffer tribulation for him, or from him,
with the same spirit that thou receivest
consolation. Eollow him as well for
the bitter cup of his passion as for the
loaves. Jeremy Taylor.
Jesus went before them.
As on the former occasion our Lord
Jesus, for our instruction, showed forth
his prudence in fleeing, teaching that,
according to place and time, we ought
also to avoid with caution the fury
of our persecutors, so now he shows
forth his fortitude : because, when the
appointed time draws near, he returns
of his own accord to offer himself to
suffering, and to deliver himself up
into the hands of those who seek for

him. So formerly he showed forth
temperance, when he fled from high
station what time the crowds wished
to make him a king ; and justice,
when he willed to receive honor as a
king, what time the people went forth
to meet him with branches of palms.
Cardinal Bonaventura.
He had before, once and again, pre
dicted his sufferings in a general way ;
now he speaks of scourgings, mockings,
and the cross. Bengel.
Slay me, they may ; hurt me, they
cannot. Socrates.
THE MOTHER OF ZEBEDEE'S SONS
PREFERS A REQUEST.
She had heard from her sons that
the Apostles in general had a promise
of a more eminent dignity in Christ's
kingdom, like that of the Princes or
Heads of the Tribes in the kingdom
of Israel. But she knew that, even
among the Apostles themselves, there

And they were in the way going up to Jerusalem ; and Jesus went before them : and
they were amazed ; and as they followed, they were afraid. And he took again the, twelve,
and began to tell them what things should happen unto him, saying, " Behold, we go up
to Jerusalem, and all things that are written by the prophets concerning the Son of man
shall be accomplished. For he shall be delivered unto the chief priests and unto the
scribes, and they shall' condemn him to death, and shall deliver him to the Gentiles to
mock, and to scourge, and to crucify Mm : and the third day he shall rise again." And
they understood none of these things : and this saying was hid from them, neither knew
they the things which were spoken.
Then came to him the mother of Zebedee's children with her sons, worshiping him, and
desiring a certain thing of him.

272

CHRIST IN LITERATURE.

would be degrees of dignity; as in
the ancient kingdom of Israel, the two
first places belonged to the Princes of
the Tribes of Judah and Joseph : these
two places, therefore, she asks for her
two sons in the kingdom of Christ.
Bishop Bull.
Our Heavenly Bather always sends
his children the things they ask, or
better things. He answers their peti
tions in kind or in kindness ; but,
while we think only of ease, he con
sults our profit. We are urgent about
the body ; he is about the soul : we
call for present comfort ; he considers
our everlasting rest : and therefore,
when he sends not the very things we
ask, he hears us by sending greater
than we can ask or think. B. Cecil.
Lord, grant me one suit, which is
this : " Deny me all suits which are
bad for me ; when I petition for what
is unfitting, 0, let the King of Heaven
make use of his negative voice ! Bather
let me fast than have quails given, with
intent that I should be choked in eat
ing them." Thomas Fuller.
Prayer is the request for things be
fitting for God to give and for us to
receive. J. Damascene.
Let us not ask of the Lord deceitful
riches, nor the good things of this
world, nor transitory honors ; but let
us ask for light : not indeed that kind
of light which is confined to place,
which is limited to time, which is sub
ject to the interchange of darkness,
which even the beasts have in common

with ourselves ; but that Light, I mean,
let us seek, which we shall enjoy in
common with the angels only, which
neither dates from any beginning nor
is circumscribed by any %nd.
Gregory Nazianzen.
The kingdom of heaven is not so
much of him that giveth as of him that
receiveth. Eor " there is no respect of
persons with God." My Father hath
prepared it for those who conquer and
triumph. If such be your character,
you will obtain it. It belongs not to
me to give it to the proud. Do you
wish to receive it, be dissatisfied with
your present state. It is prepared for
others ; be no longer like your former
selves, and -it is prepared for you.
Bede.
It is made a question how the sons
of Zebedee, James and John, did drink
the cup of martyrdom, seeing Scripture
relates that James only was beheaded
by Herod, while John ended his life
by a peaceful death. But, when we
read in ecclesiastical history that John
himself was thrown into a caldron of
boiling oil, with intent to martyr him,
and that he was banished to the isle
of Patmos, we shall see that he lacked
not the will for martyrdom, and that
John had drunk the cup of confession ;
the which also the three children in the
fiery furnace did drink of, albeit tfie
persecutor did not shed their blood.
Jerome.
That venomous worm of all goodness,
vainglory. Archbishop Leighton.
A fault, opportunely rebuked, is like
a cure timely taken ; then both alike

And he said unto her, " What wilt thou ? "
She saith unto him, " Grant that these my two sons may sit, the one on thy right hand,
and the other on the left, in thy kingdom."
But Jesus answered and said, "Ye know not what ye ask. Are ye able to drink of the
cup that I shall drink of, and to be baptized with the baptism that I am baptized with ? "
They say unto him, " We are able."
And he saith unto them, "Ye shall drink indeed of my cup, and be baptized with the
baptism that I am baptized with : but to sit on my right hand, and on my left, is not
mine to give, but it shall be given to them for whom it is prepared of my Father."
And when the ten heard it, they were moved with indignation against the two brethren.

PETITION OF THE SONS OF ZEBEDEE.

273

are easily cured ; but when time hath
given strength and growth, they both
pass from dangerous to deadly. Lord Capel.
Moved with indigruation.
The former were ambitious, these
were envious; yet both are profitable
to us for tfie purpose of instruction. Anselm.
Not a great while ago there was
born in Great Britain a charming soul,
— not particularly one of genius, but
one rounded out into symmetry, with
great beauty of nature and great beauty
of character. Born in a Christian fam
ily, and with. sufficient wealth to make
life eminently desirable, full of gratifi
cation and joy ; with tastes that lallied
her (for it was a woman) to nature, —
for there was nothing in nature that
did not concern her, all its aspects and
moods and contents found in her a
sympathizer, — she found herself drawn
toward the poor of her parish, and her
joy was in relieving them, rather than
in playing the lady and receiving at
tentions. And little by little she felt
that her mission was to look after the
poor ; and especiaUy she felt in herself
the movements of compassion toward
those who were sick. Although her
hands were tender, and her way of
life never necessitated work on her
part, she took work upon herself.
Finding that this was more and more
a passion of her soul, and hearing that
there was a school for the training of
nurses in Germany, she went abroad ;
she exiled herself from home ; and
there, literally, she became a servant,
— -for that was the probationary re
quirement of the institution, . — and she
learned to scrub the floor, to cleanse

the rudest vessels, to set the table, and
to do the work of menials. Thus,
through months and months she
worked herself up gradually to service
by the bedside, and to taking more
responsible duties. She submitted
herself with the most absolute willing
ness to be sent anywhere that the su
perintendent chose to send her. She
spent perhaps a year or two in this
training institution, in order that she
might learn how to take care of the
sick. And on returning to London
she began in hospitals to practice self-
devotion to the poor and needy. She,
full of intelligence and of knowledge,
with an exquisite sense of beauty,
much given to humor, seeing things
in the divine light of mirth, full of
freshness, eminently fit to adorn any
station in society, gave herself, because
it was her joy, to the taking care of
the sick. She gave herself to hospital
service. After some further probation
ary experience, and after refusing, with
great distrust of her own qualifications,
to take charge of a hospital, at length
she was almost forced to take charge
of one ; and speedily she was trans
ferred to Liverpool, where she was
made superintendent of a hospital and
workhouse combined, whose affairs,
for a considerable period of time, she
administered with extreme wisdom.
At last, taking contagion from the pa
tients whom she served, she gave up
her sweet and beautiful life, a sacrifice
in the ministry of benevolence. This
is what I call humility. This noble
Agnes Jones, with everything that life
had to offer her, looked upon herself,
and said, " I am not too good, all that
is in me is not too good, to be laid
down in the service of the poor and

But Jesus caUed them unto him, and said, "Ye know that the princes of the Gentiles
exercise dominion over them, and they that are great exercise authority upon them. But
it shall not be so among you : but whosoever will be great among you, let him be your
minister ; and whosoever will be chief among you, let him be your servant : even as the
Son of man came not to be ministered unto, but to minister, and to give his life a ransom
for many."
And they came to Jericho : and as he went out of Jericho, with his disciples and a great
18

274

CHRIST IN LITERATURE.

the sick and the needy." That is hu
mility. Henry Ward Beecher.
HEALING OF BLIND BARTI9LEUS.
Jericho. That city was, indeed, what its
name indicates, a city of fragrance.
The plain which constituted its envi
rons was an oasis of green in the
midst of high and barren limestone
mountains. The spring which Elisha
miraculously cured made the earth a
marvel of fertility. It was literally
embowered in fragrant vegetation. It
was a favored and favorite city of an
tiquity. The income from its palm
and balsam was thought, by Antony,
to be a present worthy of being con
ferred upon his royal mistress, Cleopa
tra. It was chosen as the site of a
royal residence by Herod the Great,
who built here a palace, and met here
his death. The tax-gatherers of the
Jordan valley, whose fertility the frosts
of winter never checked, had here
their headquarters. The priests of
Jerusalem found, underneath its shade-
trees, a quiet retreat, when their
priestly labors in the temple, at Jeru
salem, were over. Thus commerce
and religion met here without min
gling. It was a city of priests and
publicans. Lyman Abbott.
Cried ont.
For God loves to be entreated, fie
loves to be compelled, he loves to be
even vanquished by our persevering
importunity. Gregory Nazianzen.

If Duke Joshua be renowned in
Holy Bible for that he made the nat
ural sun to stand still at his prayer
in Gibeon, 0, what omnipotent faith
hath the blind man, to make the super
natural Sun, the Siui of Bighteousness,
the Sun that made the sun, to stay
his course and "stand still" in the
way till his desire was fulfilled !
Dean Boys.
As tfie sun can be seen only by its
own ligtt, so Christ can be known
only by his own spirit. The sun can
make dark things clear ; but it cannot
make a blind man to see them. But
herein is the excellency of this Divine
Sun, that he illuminates not only the
object, but the faculty ; doth not only
open the mysteries of his kingdom, but
opens blind eyes to behold them.
Archbishop Leighton.
What -wilt thon that I should do nnto thee ?
The very question he had so recently
asked " James and John, the sons of
Zebedee." But how different tfie an
swer in each case ! The. blind man
saw more clearly than the Apostles.
His answer expressed humility and a
sense of helplessness ; theirs, pride and
vainglory. Was not, in this, that
dictum of the Lord, also so recently
delivered by him, proved true ? He
who was last, as a poor, blind, way
faring beggar, was now first, because
he was humble ; by faith he was made
whole, he received his sight ; yea, more,
he followed Jesus in the way : whereas,

number of people, blind Bartimseus, the son of Timseus, sat by the highway-side begging.
And hearing the multitude pass by, he asked what it meant. And they told him, that
Jesus of Nazareth passeth by. And he began to cry out, and say, "Jesus, thou son of
David, have mercy on me."
And many charged him that he should hold his peace : but he cried the more a great
deal, " Thou son of David, have mercy on me."
And Jesus stood still, and commanded him to be called. And they call the blind man,
saying unto him, " Be of good comfort, rise ; he calleth thee." And he, casting away his
garment, rose, and came to Jesus.
And Jesus answered and said unto him, "What wilt thou that I should do unto
thee ? "
The blind man said unto him, " Lord, that I might receive my sight."
So Jesus had compassion, and said unto him, "Beceive thy sight : thy faith hath saved

ZACCHSEUS.

275

the Apostles, who in every sense stood
first, were now through pride brought
low, and made, in comparison, the last.
They were rebuked by the Lord, and
had in displeasure of the ten, who heard
it- Ford.
Where was there ever a master that
desired to be informed of the will of
his slave, in order to execute it ?
Eodriguez.
"God," it is written, "is faithful,"
as promising to save; he will save
assuredly, yet so as he has promised.
But in what way has he promised?
On our willing it, and on our hearing
him ; for he does not make a promise
to blocks of wood and to inert stones.
Chrysostom.
I have often and attentively read
the gospel, and I have experienced
difficulty in finding out one single fa
vor, ever conferred by Christ, which
was not graciously ascribed by him to
some good quality in tfie person who
received that favor. Thy faith hath
made thee whole ; this was the humble
and unpretending rescript of his, which
he usually attached, as a signature, to
the petitions brought to him  In
this he would put those persons to
shame who arrogate to themselves so
much praise for the insignificant ser
vices they do us ; whereas he lessened
the vastness of his benefits by his
modest way of conferring them. Segneri.
' It was a great act of faith in this
blind man to call him the Son of Da

vid, whom the people pointed out to
him as being Jesus of Nazareth. Bengel.
zacch.eus.
Dr. Kane, finding a flower under the"
Humboldt glacier, was more affected
by it because it grew beneath the lip
and cold bosom of the ice than he
would have been by the most gorgeous
garden bloom. So some single strug
gling grace in the heart of one far
removed from divine influences may
be dearer to God than a whole cata
logue of virtues in the life of one more
favored of Heaven. Anonymous.
I must abide at thy house.
There are people who would do
great acts ; but because they wait for
great opportunities life passes, and the
acts of love are not done at all. Ob
serve, this considerateness of Christ
was shown in little things. And such
are the parts of human life. Oppor
tunities for doing greatly seldom occur ;
life is made up of infinitesimals. If
you compute the sum of happiness in
any given day, you will find that it
was composed of small attentions, kind
looks, which made the heart swell,
and stirred into health that sour, ran
cid film of misanthropy which is apt
to coagulate on the stream of our in
ward life, as surely as we live in heart
apart from our fellow-creatures. F. W. Eobertson.
My goods.
Zacchseus gives half his goods to the
poor ; but it is half of his, his own ;
for there might be goods in his house
which were none of his. Therefore, in

thee." And immediately he received his sight, and foUowed him, glorifying God : and all
the people, when they saw it, gave praise unto God.
And, behold, there was a man named Zacchseus, which was the chief among the publi
cans, and he was rich. And he sought to see Jesus who he was ; and could not for the
press, because he was little of stature. And he ran before, and climbed up into a sycamore-
tree to see him : for he was to pass that way.
And when Jesus came to the place, he looked up, and saw him, and said unto him,
" Zacchaeus, make haste, and come down : for to-day I must abide at thy house."
And he made haste, and came down, and received him joyfully! And when they saw it,
they all murmured, saying, "That he was gone to be guest with a man that is a sinner:"
And Zacchaeus stood, and said unto the Lord : " Behold, Lord, the half of my "oods I

276

CHRIST IN LITERATURE.

the same instrument he passes that
scrutiny, if I have taken anything un
justly, I restore him fourfold. First,
let that that was ill-gotten be de
ducted and restored, and then of ithe
rest, which is truly thine own, give
cheerfully. Dr. Donne.
No repentance that does not lead to
restitution where restitution is possi
ble is worthy of the name. Zacchseus
did not seem to have any long exer
cises on the subject of the right qual
ity of feeling. But fie made a magnif
icent repentanpe when he stood and
said unto the Lord, " Behold, Lord,
the half of my goods I give to the
poor, and if I have taken anything from
any man by false accusation, I restore
him fourfold." Here was benevolence
and restitution. We should greatly
enjoy seeing such fruit of religious re
vivals in modern times. Well might
the Lord say, " This day is salvation
^ome to this house." Not because of
the amount of feeling in the heart of
the little publican, but because of the
genuine fruit which his repentance
bore. E. E.
What thou hast taken unlawfully,
restore speedily ; for the sin in taking
it is repeated every minute thou keep-

est it : if thou canst, restore it in
kind ; if not, in value :, if it may be,
restore it to the party ; if not, to God :
the poor is God's receiver. Quarles.
Defer not charities till death. He
that doth so, is rather liberal of an
other man's than of his own. Lord Bacon.
the parable of the pounds.
Success is the world's criterion of
merit ; fidelity is God's. The reward
of being " faithful over a few things "
is just the same as being "faithful
over many things " ; for the emphasis
falls upon the same word; it is the
"faithful" who will enter into "the
joy of their Lord." Dr. C S. Eobinson.
In a napkin.
It is characteristic that the suda-
rium (sweat-cloth) which, not exerting
himself, this idle servant does not
need for its proper use (Genesis iii. 19),
he uses for the wrapping up of his
pound. That he had the napkin dis
engaged, and so free to be turned to
this purpose, was itself a witness against
nim- Trench.
The former do not applaud them
selves, but ascribe both principal and

give to the poor ; and if I have taken anything from any man by false accusation, I restore
him fourfold."
And Jesus said unto him, "This day is salvation come to this house, forsomuch as he
also is a son of Abraham. For the Son of man is come to seek and to save that which was
lost." And as they heard these things, he added and spake a parable, because he was nigh to
Jerusalem, and because they thought that the kingdom of God should immediately appear.
He said therefore, "A certain nobleman went into a far country to receive for himself a
kingdom, and to return. And he called his ten servants, and delivered them ten pounds,
and said unto them, ' Occupy till I come.' But his citizens hated him, and sent a message
after him, saying, ' We will not have this man to reign over us. '' And it came to pass, that
when he was returned, having received the kingdom, then he commanded these servants
to be called unto him, to whom he had given the money, that he might know how much
every man had gained by trading. Then came the first, saying, 'Lord, thy pound hath
gained ten pounds.' And he said unto him, ' Well, thou good servant : because thou hast
been faithful in a very little, have thou authority over ten cities.' And the second came,
saying, ' Lord, thy pound hath gained five pounds.' And he said likewise to him, 'Be
thou also over five cities.' And another came, saying, ' Lord, behold, here is thy pound,
which I have kept laid up in a napkin : for I feared thee, because thou art an austere man :

THE ANOINTING BY MARY.

277

interest to God. Only he that did
least comes in with a brag, and tells
his Lord what he had done. Least
doers are the greatest boasters. Gurnall.
Thou wicked servant.
The mind of him that worketh ill
is not always corrupt; but the mind
of him that defendeth evil is ever cor
rupt. Bishop Andrewes.
MART ANOINTS THE HEAD OF JESUS.
She who poured the ointment on
his feet is a different person from fier
who anointed his head. Jerome.
Lightfoot says the feast of the Jews,
on this particular day, six days before
the passover, was always peculiarly
liberal and sumptuous. Eyle.
It is not unlawful at some times to
enjoy the liberal use of the creatures
in a sober manner. Christ doth not
decline this supper; sometimes he
went to the feasts of Pharisees and
sometimes of Publicans. Hutcheson.
Tfie natural temperament of this
good woman comes out here as else
where. She could not sit still and do

nothing while her Lord was in her
house. She must be actively stirring
and trying to do something. Grace
does not take away our peculiar char
acteristics. Eyle.
Very costly.
"The love of Christ constraineth
us," says St. Paul. We serve God,
not as slaves, but as children ; our mo
tive is the love which we bear to him,
and our end his glory. We would
not be as persons who are, so to
speak, making a hard bargain, and
who would know the precise quantity
of virtue necessary for salvation ; but
we wish to serve him with the full
flow of affection, to offer up to him
hearts glowing with gratitude and love,
and to have body, soul, and spirit un
reservedly dedicated to his service 
We act not from a calculation of loss
and gain resulting from the practice
of holiness, but from a real liking to
the thing itself. Henry Martyn.
The usual practice was to anoint the
head, and on this account Pliny reck
ons it an instance of excessive luxury
that some anointed the ankles. Calvin.

thou takest up that thou layedst not down, and reapest that thou didst not sow.' And he
saith unto him, ' Out of thine own month will I judge thee, thou wicked servant. Thou
knewest that I was an austere man, taking up that I laid not down, and reaping that I did
not sow : wherefore then gavest not thou my money into the bank, that at my coming I
might have required my own with usury ? ' And he said unto them that stood by, ' Take
from him the pound, and give it to him that hath ten pounds. ' And they said unto him,
' Lord, he hath ten pounds.' (For I say unto you, That unto every one which hath shall be
given ; and from him that hath not, even that he hath shall be taken away from him.) ' But
those mine enemies, which would not that I should reign over them, bring hither, and slay
them before me.' "
And when he had thus spoken, he went before, ascending up to Jerusalem.
And the Jews' passover was nigh at hand : and many went out of the country up to Jeru
salem before the passover, to purify themselves. Then sought they for Jesus, and spake
among themselves, as they stood in the temple, ' What think ye, that he will not come to
the feast ? ' Now both the chief priests and the Pharisees had given a commandment, that,
if any man knew where he were, he should show it, that they might take him.
Then Jesus six days before the passover came to Bethany, where Lazarus was which had
been dead, whom he raised from the dead.
Now when Jesus was in Bethany, in the house of Simon the leper, there they made him
a supper ; and Martha served : but Lazarus was one of them that sat at the table with
him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the

278

CHRIST IN LITERATURE.

I told you before that Mary sat at
our Saviour's feet to hear his sermon,
when Martha minded other domestical
business; between those two Mary's
choice, was much more transcendent
and unum necessarium, but not unv-
cum ; one necessary duty, but not the
only one ; a part of religion, but not
the whole : for, in another place, Ma
ry's part of doing was far better than
her part of hearing. I mean, her
anointing of Christ's head with a box
of precious ointment. " For this that
she hath done shall be spoken of her
throughout the world." Bishop Hacket.
Her eyes are homes of silent prayer,
Nor other thought her mind admits
But he was dead, and there he' sits,
And he that brought him back is there.
There one deep love doth supersede
All others, when her ardent gaze
Boves from the living brother's face,
And rests upon the Life indeed.
All subtle thought, all curious fears,
Borne down by gladness so complete,
She bows, she bathes the Saviour's feet
With costly spikenard and with tears.
Tennyson.
This waste.
The things which are the brightest
ornaments of human nature, and which
alone constitute its very glory, are
holiness, piety, and faith ; and these
are treated as if they were the most
despicable and ignominious things in
the whole world  We have long
since lost the true names of things;
candid simplicity of manners is de
spised as rusticity, lively religion is
called the delirious dream of supersti
tious notions, and gentleness, dullness
and stupidity, while pride has usurped

the name of magnanimity, and craft
that of wisdom. Thus we turn true
glory into shame, and shame into glory.
Leighton.
We have in the words of Judas an
example of those judgments which
have their foundation in the favorite
principles of utilitarianism, and which
may too often be applied falsely, to tfie
wounding of pious fiearts  Tfiis
lays bare the root of that suspicion
with which missionary offerings for
the extension of Christ's kingdom are
looked at because of the poor whom
we have at home  We have
here, furthermore, an example of all
cold judgments passed on the virtuous
emotions of warm hearts, of all more
or less conscious or unconscious cen
sures of the artless outgoings and acts
of honest feelings, and of all narrow-
hearted criticism of otfiers according to
our own mind and temper. Stier.
Let us never put confidence in man,
or in any sanctity of position, office, or
dress. If apostleship did not make
Judas a saint, neither will position,
office, nor dress make thee a saint. In
fact, unless you first have inward holi
ness, and have sought it from God, it
may be that your office may render you
more wicked. Ferus.
He was a thief.
Christ allows his money to be taken
from him, but never his sheep. Quesnel.
A dreadful thing is the love of
money ! It disables both eyes and
ears, and makes men worse to deal with
than a wild beast, allowing a man to

feet of Jesus, and wiped his feet with her hair : and the house was filled with the odor
of the ointment. But when his disciples saw it, they had indignation.
Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,
" Why was not this ointment sold for three hundred pence, and given to the poor ? " This
he said, not that he cared for the poor ; but because he was a thief, and had the bag, and
bare what was put therein.
Then said Jesus, " Let her alone : against the day of my burying hath she kept this.
For the poor always ye have with you ; but me ye have not always. She hath done what
she could : she is come aforehand to anoint my body to the burying. Verily I say unto

THE ANOINTING BY MARY.

279

consider neither conscience nor friend
ship nor fellowship nor salvation. Chrysostom.
She did it for my burial.
If we were to send a son or a friend
to take possession of any place in
court or foreign parts, we would send
him out in best equipage. Let us not
grudge to set down our friends in the
antechamber of heaven, the grave, in
as good a manner as without vain-
gloriousness and wastefulness we may.
Dr. Donne.
Our Lord's burial doth countenance
and commend unto us those seemly
respects, those offices of humanity,
which aU civil people have consented
to perform towards the bodies of our
brethren departed from us, in decently
laying up their remainders, securing
them from offense and disgrace, show
ing by our best regard to what is left
of them the good-will we bare them
Bving, the good hope we have of them
dead ; as expecting to recover that de-
positum so carefully laid up by us.
We see our Saviour was not uncon
cerned herein, and did commend to
the everlasting esteem of posterity the
pious respect of that good woman who
spent the precious ointment upon him,
as having reserved it for his burial.
Dr. Isaac Barrow.
Shall he spoken of.
The Persians, the Indians, Scyth
ians, Thracians, Sarmatians, the race

of the Moors, and the inhabitants of
the British isles, celebrate a deed per
formed in a private family in Judsea
by a woman that had been a sinner.
Chrysostom.
Those are absurd interpreters who
infer from Christ's reply that costly
and magnificent worship is pleasing to
God. He rather excuses Mary on the
ground of her having rendered an ex
traordinary service, which ought not
to be regarded as a perpetual rule for
the worship of God. Calvin.
The desire of an overburdened heart
to express itself, the spontaneous ebul
lition of the best feelings, is praise
worthy; and there is nothing too
costly for the expression of the most
valuable of all things in this world,
— disinterested love. Beecher.
A CONSPIRACY TO PUT CHRIST AND
LAZARUS TO DEATH.
0 foolish thought and blind rage !
If the Lord had power to raise him,
being dead, had he not power to raise
him, being put to death ? In putting
Lazarus to death, could ye put away
the Lord's power ? H it seems to you
that a dead man is one thing, a man
put to death another, behold, the
Lord did both : Lazarus, who was dead,
and Himself, who was put to death,
he raised to life again. Augustine.

you, Wheresoever this gospel shall be preached throughout the whole world, this also that
she hath done shall be spoken of for a memorial of her."
Much people of the Jews therefore knew that he was there : and they came not for Jesus'
sake only, but that they might see Lazarus also, whom he had raised from the dead. But
the chief priests consulted that they might put Lazarus also to death ; because that by rea
son of him many of the Jews went away, and believed on Jesus.

CHAPTER XXXII.

THE TRIUMPHAL ENTRY. — THE BARREN EIG- TREE. — THE
CLEANSING OE THE TEMPLE.

CHRIST RIDES INTO JERUSALEM.
The great change of things began to
draw near, when the Lord of nature
thought fit, as a Saviour and Deliverer,
to make his public entry into Jeru
salem with more than the power and
joy, but none of the ostentation and
pomp, of a triumph. He came hum
ble, meek, and lowly ; with an unf elt,
new ecstasy multitudes strewed his
way with garments and olive-branches,
crying with loud gladness and acclama
tion, Hosanna to the Son of David I
Blessed is he that cometh in the name
of the Lord! At this great king's
accession to his throne, men were not
ennobled, but saved ; crimes were not
remitted, but sins forgiven ; he did
not bestow medals, honors, favors, but
health, joy, sight, speech. The first
object the blind ever saw was the
Author of sight, while the lame ran
before, and the dumb repeated the
hosanna. Thus attended, he entered
into his own house, the sacred temple,

and by his divine authority expelled
traders and worldlings, that profaned
it ; and thus did he for a time use a
great and despotic power, to let un
believers understand that it was not
want of, but superiority to, all worldly
dominion, that made him not exert it.
Joseph Addison.
Then do we go to meet Christ with
boughs of olives, wfien we exercise
the works of mercy and of charity ; and
with the branch of palm, when we
bear away the victory against any
temptation ; and we strew our gar
ments under the feet of Christ when
we lay down our lives for the love of
Christ and in the defense of his holy
faith. Bonaventura.
This very multitude, so eager to-day
to exalt Christ to the highest in their
loud hosannas, are as fair on Friday to
exalt him to the cross by their louder
cryings. He would yet suffer tfiem to
give fiim honor, that he might show

On the next day much people that were come to the feast, when they heard that Jesus
was coming to Jerusalem, took branches of palm-trees, and went forth to meet him.
And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount
called the mount of Olives, he sent two of his disciples, saying, "Go ye into the village
over against you ; in the which at your entering ye shall find a colt tied, whereon yet never
man sat : loose him, and bring him hither. And if any man ask you, Why do ye loose
him ? thus shall ye say unto him, Because the Lord hath need of him."
And they that were sent went their way, and found even as he had said unto them.
And as they were loosing the colt, the owners thereof , said unto them, "Why loose ye the
colt?" '
And they said, " The Lord hath need of him."

THE TRIUMPHAL ENTRY.

281

us what all worldly honor is, how
fickle, how inconstant, how vain it is
to puff up ourselves with the breath
of men, to feed ourselves with their
empty air. They that are now ready
to lick the dust of some great man's
feet, and spread not their garments
only, but their very bodies, for him to
go over, will within a few days, upon
a^ttle change, be as ready to trample
upon him, if he command anything
that .pleases not their humor, or crosses
their private interests and designs.
Dr. Mark Frank.
Meanwhile he paces through the adoring
crowd,
Calm as the inarch of some majestic cloud
That o'er wild scenes of ocean-war
Holds its still course in heaven afar ;
Even so, heart-searching Lord, as years roll on,
Thou keepest silent watch from thy triumphal
throne ;
Even so the world is thronging round to gaze
On the dread vision of the latter days,
Constrained to own thee, but in heart
Brepared to take Barabbas' part ;
" Hosanna " now, to-morrow " Crucify,"
The changeful burden still of their rude, law
less cry.
Yet in that throng of selfish hearts untrue
Thy sad eye rests upon thy faithful few,
Children and childlike souls are there,
Blind Bartimasus' humble prayer,

And Lazarus wakened from his four days'

Enduring life again, that passover to keep.
Keble.
Rut when Jesus was glorified.
Then, after the ascension, did it
occur to the disciples that Christ did
not do these things rashly, and that
these men were not employed in idle
amusement, but that the whole transac
tion had been regulated by the provi
dence of God. Calvin.
Master, rebuke thy disciples.
No devil is so dangerous as the re
ligious devil. Bishop Hall.
I am more afraid of the white than
of the black devil. Luther.
They went away, most deservedly
repulsed and put to confusion ; and
thus was fulfilled the word of the
Prophet in the Psalm, speaking in the
person of the Father : " I have ordained
a lanthorn " (that is, this very John)
"for my Christ. I shall clothe his
enemies with shame ! " - Bede.
CHRIST WEEPS OVER JERUSALEM.
The difference between our Lord's
style of prophecy and that of all other
prophets is this. He seems to speak
with a clear, steady perception of fu-

And they brought him to Jesus : and they cast their garments upon the colt, and they
set Jesus thereon ; as it is written, " Fear not, daughter of Sion : behold, thy King cometh,
sitting on an ass's colt." These things understood not his disciples at the first : but when,
Jesus was glorified, then remembered they that these things were written of him, and
that they had done these things unto him.
The people therefore that was with him when he called Lazarus out of his grave, and
raised him from the dead, bare record. For this cause the people also met him, for that
they heard that he had done this miracle. And many spread their garments in the way :
and others cut down branches off the trees, and strewed them in the way. And when he
was come nigh, even now at the descent of the mount of Olives, the whole multitude of
the disciples began to rejoice and praise God with a loud voice for all the mighty works that
they had seen ; and cried, "Hosanna : Blessed is the King of Israel that cometh in the
name of the Lord. Blessed be the kingdom of our father David, that cometh in the name
of the Lord : Hosanna in the highest."
And some of the Bharisees from among the. multitude said unto him, "Master, rebuke
thy disciples."
And he answered and said unto them, " I teU you that, if these should hold their peace,
the stones would immediately cry out."
And when he was come near, he beheld the city, and wept over it, saying, " If thou hadst
known, even thou, at least in this thy day, the things which belong unto thy peace ! hut

282

CHRIST IN LITERATURE.

turity, as if his eye was just as calmly
fixed upon future events as if tfie
wfiole were a present occurrence. The
prophets appear only to have a pic
ture, or a strong delineation of their
prominent features, and their imagina
tions become turbid and heated, agi
tated and confused. Charles Wolfe.
Jesus wept over Jerusalem because
he saw in the Jerusalem of Herod and
Tiberius the desecrated Jerusalem of
the coming days of Titus. He saw
those lordly towers shattered, those
umbrageous trees hewn down, that
golden sanctuary polluted, Judsea Capta
weeping under her palm-tree amid her
tangled hair. He foresaw the horrors
of the coming retribution, the 600,000
corpses carried out of those city gates,
the wretched fugitives crucified by
myriads, the starving priests leaping
madly into the devouring flames, until
those flames had done their avenging
work, and what had been the noble Je
rusalem was but a heap of ghastly ru
ins, where the smouldering embers were
half slaked in the rivers of a guilty
nation's blood. F. W. Farrar.
THE FRUITLESS FIG-TREE.
Trees have their seasons- at certain
times of the year when they bring
forth fruit ; but a Christian is for all
seasons ; like " the tree of life," which

' ' bringeth forth fruit every month " (fiev-
elations xxii. 2). Christ looked for fruit
on the fig-tree, when the time of fruit
was not yet. Why ? Did not Christ
know the season for fruit ? " Christus
nesciebat, quod rusticus sciebat ? Quod.
noverit arboris cultor, non noverat arbo-
ris Creator?" saith Augustine. Did
not Christ know that which every one
knows, when fruit is in season? or,
did he it " altogether for our sakes " ?
(1 Corinthians ix. 10.) For our sakes,
no doubt, he did it, to teach us that
Christians must always be fruitful ; the
whole time of our life is the season for
fruitfulness. Bishop Brownrig.
He was deceived in the fig-tree,
wliich he went to for fruit, and found
none, and so showed the infirmity of a
fiuman ignorance ; but withal immedi
ately did manifest his Divine power in
drying it up from the roots.
Bishop Eeynolds.
And how should it be otherwise?
" for the time of figs was not yet," —
the time for the bare stalk and stem
of humanity to array itself in bud and
blossom, with leaf and fruit, had not
come, till its ingrafting on the nobler
stock of the true Man. All which
anticipated this, which would say that
it could be anything or do anything
otherwise than in him and by him,
was deceitful and premature. The

now they are hid from thine eyes. For the days shall come upon thee, that thine enemies
shall cast a trench about thee, and compass thee round, and keep thee in on every side, and
shall lay thee even with the ground, and thy children within thee ; and they shall not
leave in thee one stone upon another ; because thou knewest not the time of thy visita
tion." And when he was come into Jerusalem, all the city was moved, saying, " Who is this ? "
And the multitude said, "This is Jesus the prophet of Nazareth of Galilee." And the
blind and the lame came to him in the temple ; and he healed them.
And when the chief priests and scribes saw the wonderful things that he did, and the
children crying in the temple, and saying, "Hosanna to the son of David" ; they were
sore displeased, and said unto him, "Hearest thou what these say ?"
And Jesus saith unto them, "Yea ; have ye never read, Out of the mouth of babes and
sucklings thou hast . perfected praise ? " And he left them and went out of the city to
Bethany and lodged there.
And on the morrow, when they were come from Bethany, he was hungry : and seeing a
fig-tree afar off having leaves, he came, if haply he might find anything thereon : and

THE BARREN FIG-TREE.

283

other trees had nothing, but they did
not pretend to have anything; this
tree had nothing, but it gave out that
it had much. So was it severally with
the Gentile and with the Jew. The
Gentiles were bare of all fruits of
righteousness, but they owned it ; the
Jews were bare, but they counted that
they were full. The Gentiles were sin
ners ; but the Jews were hypocrites and
pretenders to boot, and by so much
farther from the kingdom of God, and
more nigh unto a curse. Their guilt
was not that they had not the perfect
fruits of faith, for it was not the season
for such, the time of these was not yet;
but that, not having, they so boastfully
gave out that they had, — not that they
were not healed, but that, being un
healed, they counted themselves whole.
The law would have done its work, the
very work for which God ordained it,
if it had stripped them of these boast
ful leaves, or rather had prevented
them from ever putting them forth.
Trench.
nothing but leaves.
Nothing but leaves ; the spirit grieves
Over a wasted life ;
Sin committed while conscience slept,
Promises made but never kept,
Hatred, battle, and strife ;
Nothing out leaves I
Nothing but leaves ; no garnered sheaves
Of life's fair, ripened grain ;
Words, idle words, for earnest deeds ;
We sow our seeds, — lo ! tares and weeds ;
We reap, with toil and pain,
Nothing out leaves!
Nothing but leaves ; memory weaves
No veil to screen the past :
As we retrace our weaiy way,
Counting each lost and misspent day,
We find, sadly, at last,
Nothing out leaves I
And shall we meet the Master so,
Bearing our withered leaves ?

The Saviour looks for perfect fruit ;
We stand before him, humbled, mute ;
Waiting the words he breathes, — •
"Nothing but leaves?" Anonymous.
It is observed that in the whole nar
rative of our Saviour's life no passage
is related of him low or weak, but it is
immediately seconded, and, as it were,
corrected by another high and miracu
lous. No sooner was Christ humbled
to a manger, but the contempt of the
place was taken off with, the glory of
the attendance in the ministration of
angels. His submission to that mean
and coarse ceremony of circumcision
was ennobled with the public attesta
tion of Simeon concerning him; his
fasting and temptation attended with
another service of angels ; his baptism
with a glorious recognition by a voice
from heaven. When he seemed to
show weakness in seeking fruit upon
that fig-tree, which had none, he man
ifested his power by cursing it to dead-
ness with a word ; when he seemed to
be overpowered at his attachment,
he then exerted his mightiness in
causing his armed adversaries to fall
backwards, and healing Malchus' ear
with a touch. When he underwent
the lash, and violent infamy of cruci
fixion and death, then did the universal
frame of nature give testimony to his
Divinity ; the temple rending, the sun
darkening, and the earth quaking, the
whole creation seemed to sympathize
with his passion. And when after
wards he seemed to be in the very
kingdom and dominion of death, by
descending into the grave, he quickly
confuted the dishonor of that by an
astonishing resurrection, and by an ar
gument ex abundanti, proved the Divin
ity of his person, over and over, in an
equally miraculous ascension. Dr. South.

when he came to it, he found nothing but leaves ; for the time of figs was not yet. And
Jesus answered and said unto it, " No man eat fruit of thee hereafter forever." And his
disciples heard it.
And they come to Jerusalem : and Jesus went into the temple, and began to cast out
them that sold and bought in the temple, and overthrew the tables of the money-changers,

284

CHRIST IN LITERATURE.

The loving-kindness of the Lord is
an essential part of himself ; his severity
is accidental. One belongs to himself,
the other to external circumstances. Tertullian.
the second cleansing of the
TEMPLE.
Our Saviour overthrew the tables of
the money-changers, and would not
suffer them to carry burdens through
the temple, though for the use of those
that sacrificed ; a thing which had some
show of religion in it. He whipped
both out; not only those that had
residence there, but those that passed
through. He would suffer none but
those who could justify what they did
by the law. Now, as God would not
have sin lodge and make its abode in the
soul, so he would not have it made a
thoroughfare for sin. He would not
have vain thoughts come up and down
in the heart. Archbishop Usher.
A den of thieves.
The best way to be rid of bad
thoughts in my prayers is not to
receive them out of my prayers. Fuller.
Very attentive.
The people hung upon the lips of
their all-wise Teacher. This implies
two very strong ideas, — • an attention
that nothing could interrupt, and an
eagerness scarce ever to be satisfied.
Harvey.
the fig-tree is withered.
Christ whips our fruitlessness in the
innocent fig-tree ; like as tfie manner

was among the Persians, when their
great men had offended, to take their

garments and beat them.

John Hales.

Herein we find proof of tfie Lord's
goodness. When he was minded to
show forth an instance of the salvation
procured by his means, he exerted the
power of his might on the persons of
men, by healing tfieir sicknesses, en
couraging them to hope for the future,
and to look for the healing of the soul ;
but now, when he would exhibit a
type of his judgments on the obstinately
rebellious, he represents the future by
the destruction. Hilary.
Our most merciful Lord, who ex
pressed his everlasting bounties towards
us by numberless miracles, with one
miracle only (and that, not in the case
of a man, but of an insensible tree),
denoted the severity of his judgment
against unprofitable men ; that we
might be certain of this fact, that bar
renness in good works is punished by
the withholding of that grace which
causes to fructify. Grotius.
Hyperboles, with which the Scrip
tures abound, are riot to be taken ac
cording to the letter; but the thing
intended is to be taken at the higher
pitch  When the Jews would
speak of the high parts and qualities
of their great ones, they used to say,
" He is a remover of mountains." ....
Christ useth this common phrase, to
face that wretched boasting of theirs
of their own parts and worth, and to

and the seats of them that sold doves ; and would not suffer that any man should carry any
vessel through the temple. And he taught, saying unto them, "Is it not written, My
house shall be called of all nations the house of prayer ? but ye have made it a den of
thieves." And he taught daily in the temple. But the chief priests and the scribes and
the chief of the people sought to destroy him, and could not find what they might do : for
all the people were very attentive to hear him. And when even was come, he went out of
the city.
And in the morning, as they passsed by, they saw the fig-tree dried up from the roots.
And Peter calling to remembrance saith unto him, "Master, behold, the fig-tree which
thou cursedst is withered away."
And Jesus answering saith unto them, " Have faith in God. For verily I say unto you,

THE WITHERED FIG-TREE.

285

set up faith in its proper dignity, as
that which is only able for all things.
Dr. Lightfoot.
Te desire.
We are apt to acquiesce in the bare
act of prayer, and can be well enough
content all our lives to go without the
spiritual good things we pray for. The
case is plain ; we do not desire them.
Adam.
Forgive . . . that your Father . . . may forgive
you. Let us consider what we do, and
consider what we say. Do we desire
to be forgiven no otherwise ? Do we
exact every little ignorance, and grow
warm at every mistake? And are
we angry at an unavoidable chance?
Would we have God to do so to us,
and forgive us in no other manner,
than as we do ; that is, turn his anger
into every shape, and smite us in every
part? .... And yet it is certain

there is nothing in the world easier
than to forgive an injury. It costs us
nothing after it is once suffered ; and,
if our passions and foolisfi principles
would give us leave to understand it,
the precise duty of forgiveness is a
perfect negative ; it is a letting things
alone as they are, and making no more
evils in the world, in which already
there was one too many, even that
which thou didst suffer. And, indeed,
that forgiveness is the best which is
the most perfect negative, that is, "in
malice be ye children" ; whose petty
quarrels, though they be fierce as a
sudden spark, yet they are as innocent
as the softest part of their own flesh,
and as soon out as that sudden spark,
and forgotten perfectly, as their first
dream : and that is true forgiveness ;
and without this we can never pray
with just and perfect confidence and
expectations.1 Jeremy Taylor.

That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the
sea ; and shall not doubt in his heart, but shall believe that those things which he saith shall
come to pass ; he shall have whatsoever he saith. Therefore I say unto you, What things
soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
And when ye stand praying, forgive, if ye have aught against any : that your Father also
which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will
your Father which is in heaven forgive your trespasses."

CHAPTER XXXIII.

ATTEMPTS OF CHBIST'S ENEMIES TO ENTBAP HIM. — HIS BEPLIES
AND HIS PARABLES AGAINST THEM.

THE SANHEDRIM QUESTIONS HIS
AUTHORITY.
It was an official message sent with
a view to make our Saviour declare
himself a prophet sent from God, in
which case the Sanhedrim had power
to take cognizance of his proceedings
as of a professed teacher. Thus the
Sanhedrim sent a deputation to John
on his appearing as a teacher (John i.
19). The question was the result of a
combination to destroy Jesus. Alford.
A direct answer to this question,
apparently reasonable, and urged by
those who had . authority to exact it,
must have immaturely revealed what
the destined ministry of Jesus made
necessary to be kept secret. And yet,
to evade the question in such a man
ner as was sufficient to satisfy au
thority needed all that Divine pru
dence with which the Author of our
salvation was endowed. He therefore
replies : " First answer me this question
concerning John." The question was
reasonable, considered in the view of
an argument ad hominem ; it was rea
sonable from the force it had in itself.
For if it should appear that that

question had not been determined in
the case of John, it was evident from
their own conduct that the jurisdiction
of the Sanhedrim was not violated by
any man's declining to answer one of
the same import. Further, the ques
tion was reasonable and proper in it
self. John publicly professed himself
the forerunner of Jesus ; so that, if it
were necessary for the Sanhedrim to
come to the true knowledge of the
general case, they should have begun
with John. This the natural order of
a judicial proceeding required. Nor
would the chief priests have been
backward to answer it in either view.
But here lay the difficulty : the people
were of one opinion concerning John
and the Sanhedrim of another. This
embarrass silenced them. And in our
Saviour's taking advantage of that cir
cumstance consists the Divine dexterity
of his exemplary prudence. Neither
do I tell you, says he, by what author
ity I do these things. As much as to
say, " Both on my principles and your
own a previous question is first to be
resolved, namely, concerning the bap
tism of John. When you have an
swered this, then comes my time to

And they come again to Jerusalem : as he taught the people in the temple, and preached
the gospel, there came to him the chief priests, and the scribes, and the elders, and say
unto him, " By what authority doest thou these things ? and who gave thee this authority
to. do these things ? "
And Jesus answered and said unto them, ' ' I will also ask of you one question, and answer
me, and I will tell you by what authority I do these things. The baptism of John, was it

CHRIST'S PARABLES AGAINST HIS ENEMIES. 287

answer yours : but till then you have
no right to insist upon it." Warburton.
If they had recognized the divine
mission of John, they must also have
acknowledged the authority by which
Jesus, did these things, for John ex
pressly declared that he was sent to
testify of him, and bore witness to
having seen the Holy Spirit descend
and rest upon him. Alford.
There are two reasons why the
knowledge of truth should be kept
back from those who ask, — either
when he who asks is unfit to receive ;
or, from fiis hatred and contempt of
the truth, is unworthy to have that
which he asks opened to him. Rabantts.
These blind leaders of the blind had
so far made an insincere concession to
the people's persuasion as to afiow
John to pass for a prophet ; but they
shrank from the reproof which was
sure to follow their acknowledging it
now. This consultation among them
selves is related almost verbatim by
the three Evangelists. The intelligence
of it may have been originally derived
from Nicodemus or Joseph of Arima
thea. Alford.
THE PARABLE OF THE TWO SONS.
The following parable refers, under
the image of the sons, to two classes
of persons, both summoned by the
great Father to work in his vineyard
(see chapter xx. 1) ; both Jews, and

of his family. The first answer the
summons by a direct and open refusal,
— these are the open sinners, the pub
licans and harlots, who disobey God
to his face ; but afterward, when bet
ter thoughts are suggested, they repent
and go. The second class receive the
summons with a respectful assent, hav
ing, however, no intention of obeying,
but go not. These are the scribes and
Pharisees, with their show of legal
obedience, who said and did not (chap
ter xxiii. 3). It will of course admit
of wider applications, — to Jews and
heathens, or any similar pair of classes
who may thus be compared. Alford.
There is a divine delicacy in the
ways of God. He does not clog his
gospel with conditions, nor is the joy
of forgiveness dashed by formal stip
ulations as to future conduct. He
would have you be, not a servant, but
a son, — a son whose interest and honor
are bound up with his own ; and if
you cannot hear the voice of the neg
lected vineyard crying to every idler,
" Come, work ! " he will not vex you
by repeating too often, " Son, go ! "
Nevertheless, knowing as you do the
will of your Father, and merely saying,
"I go, sir," without ever stirring a
step, can you wonder that he is grieved
at his heart? Can you wonder that
your consolations are small ? Can you
wonder if you feel a dullness and de
pression which you once thought it
impossible that you could ever experi
ence at home ? Dr. James Hamilton.

from heaven, or of men ? answer, me." And they reasoned with themselves, saying, If we
shall say, From heaven ; he will say, Why then did ye not believe him ? But if we shall
say, Of men ; they feared the people : for all men counted John, that he was a prophet
indeed. And they answered and said unto Jesus, "We cannot tell."
And Jesus answering saith unto them, "Neither do I tell you by what authority I do
these things. "
And he began to speak unto them by parables. " A certain man had two sons ; and he
came to the first, and said, ' Son, go work to-day in my vineyard. ' He answered and said,
' I will not ' : but afterward he repented, and went. And he came to the second, and said
likewise. And he answered and said, ' I go, sir ' : and went not. Whether of them twain
did the will of his father ? "
They say unto him, "The first." Jesus-saith unto them, "Verily, I sayunto you, That

288

CHRIST IN LITERATURE.

Go into the kingdom .... before you.
A life of repentance of past sins in
flamed with love towards God is more
pleasing to him than a state of inno
cence benumbed under the feeling of
self-security. Gregory.
Manlike is it to fall into sin ;
Fiendlike is it to dwell therein ;
Christlike is it for sin to grieve ;
Godlike is it all sin to leave.
Logan (Longfellow's translation).
THE VINEYARD AND THE HUSBAND
MEN.
By the Householder is meant God,
who for his loving-kindness and mercy
is likened unto a man. The vine is
the Jewish people, planted by God in
the land of promise. The hedge around
them is the law, separating them from
the Gentiles ; or the Divine protection,
like a wall of fire around them. The
tower is the temple. The wine-press is
the altar. The husbandmen, the teach
ers of the people, the scribes and Phar
isees. The householder's going into a
far country is God's withdrawing him
self, his manifest immediate miraculous
presence, or his long sufferance. For
God seems, as it were, to sleep, or ab
sent himself, while he is long-suffering,
and doth not immediately punish the
sins of men. Theophylact.
Wine-press, a hollow place, usually
in a rock, is scooped out, considerably
deeper at one end than the other.
The grapes are put into this trough,
and two or more persons with naked
feet and legs get into it, where they
jump up and down, crushing the fruit.
The juice flows into the lower part of

the excavation. The place for tread
ing out the grapes is sometimes dug
in the ground, lined probably with a
coating of stone or brick.
Brofessor Hackett.
The different sendings must not be
pressed. They probably imply the full
ness and sufficiency of warnings given,
and set forth the long-suffering of the
householder. Alford.
This was the last and crowning ef
fort of Divine mercy, after which, on
the one side, all the resources of heav
enly love are exhausted ; on the other,
the measure of sins is perfectly filled
up  When the householder ex
presses his conviction that, however
those evil men may have outraged his
inferior messengers, they will stand in
awe of and reverence his son, it is
hardly worth while to make a diffi
culty fiere, as some have done, from
the fact that he whom the householder
represents must have fully known from
the beginning what treatment his Son
would receive from those to whom he
sent him, — not that there is not a dif
ficulty, but that it is the same diffi
culty which runs through everything,
that of the relation in wliich man's
freedom and God's foreknowledge stand
to one another ; and it does not in
truth come out more strongly here than
it does everywhere else, and therefore
requires not to be especially treated of
in this place. Trench.
I am convinced that in this world
the true heavenly doctrine will ever
have to maintain a conflict with errors

the publicans and the harlots go into the kingdom of God before you. For John came unto
you in the way of righteousness, and ye behoved him not : but the publicans and the harlots
believed him : and ye, when ye had seen it, repented not afterward,- that ye might believe
him. " Hear another parable : There was a certain householder, which planted a vineyard, and
hedged it round about, and digged a wine-press in it, and built a tower, and let it out to
husbandmen, and went into a far country. And at the season he sent a servant to the
husbandmen, that they should give him of the fruit of the vineyaol : but the husbandmen
beat him, and sent him away empty. And again he sent another servant : and they beat
him also, and entreated him shamefully, and sent him away empty. And again he sent a
third: and they wounded him also, and cast him out. Having yet therefore one Son, his

CHRIST'S PARABLES AGAINST HIS ENEMIES.

289

and corruptions, and that those who
uphold the cause of divine truth will
be under the cross and suffer for their
principles. From the beginning of
the world it has been so ; and holy
and enlightened men know that these
things must be borne. Melancthon.
They will reverence my son.
God often seems to speak in doubt,
that a place may be left to man's free
will. Bbde.
I remember one of the poets hath
an ingenious fancy to express the pas
sion wherewith he found himself over
come after a long resistance ; that
"the god of love had shot all his
golden arrows at him, but could never
pierce his heart ; till at length he put
himself into the bow, and darted him
self straight into his breast." Me-
thinks, this doth some way adumbrate
•God's method of dealing with men.
He had long contended with a stub
born world, and thrown down many
a blessing upon them; and when all
his other gifts could not prevail, he at
last made a gift of himself to testify
his affections and to engage tfieirs. SCOUGAL.
Tfie Lord Christ is heir of all things,
not as God, but as man ; for as God,
he is maker of all. Theodoret.
The story of Naboth is become old ;
yet it is of daily practice. Ahab was

not born singular; but, a far worse
thing, Ahab is born among us every
day, and in this world he never ceases
to exist. Ambrose.
I could easily believe that the fathers
of the Sanhedrim had either a knowl
edge or at least some suspicion that
Jesus was the true Messiah  The
vine-dressers in the parable knew well
enough he was the heir; and it was
come to this, in the struggle betwixt
them : Either he will inherit with his
doctrine, or we will with ours. Come,
therefore, let us Mil him ; and the in
heritance shall be ours. Dr. Lightfoot.
And they caught him, and cast him out of
the vineyard, and slew him.
All three narrators describe him as
thus cast out of the vineyard, by which
we are reminded of Him who " suffered
without the gate." Trench.
We may observe that our Lord here
makes "he will miserably destroy,"
etc., coincide with the destruction of
Jerusalem, which is incontestably the
overthrow of the wicked husbandmen.
The passage forms, therefore, an im
portant key to our Lord's prophecies,
and a decisive justification for those
who, like myself, hold that the coming
of the Lord is in many places to be
identified primarily with that over
draw. Alford.

weU-beloved, he sent him also last unto them, saying, ' They will reverence my Son, when
they see him.' But when the husbandmen saw him, they reasoned among themselves, say
ing, ' This is the heir : come, let us kill him, that the inheritance may be ours.' So they ,
cast him out of the vineyard, and killed him. What therefore shall the lord of the vine
yard do unto them ? he shaU come and destroy these husbandmen, and shall give the vine
yard to others."
And when they heard it, they said, " God forbid."
And he beheld them, and said, "What is this then that is written, ' The stone which the
builders rejected, the same is become the head of the corner ? this is the Lord's doing, and
it is marvelous in our eyes ' ? Therefore say I unto you, The kingdom of God shall be
taken from you, and given to a, nation bringing forth the fruits thereof. And whosoever
shall fall on this stone shall be broken : but on whomsoever it shall fall, it will grind him
to powder." And the chief priests and the scribes the same hour sought to lay hands on
him ; and they feared the people : for they perceived thsit he had spoken this parable
against them. 19

290

CHRIST IN LITERATURE.

Little did they think what a dread
ful sentence they passed upon themselves
and their own nation in these words ;
little did they think that they hereby
condemned their temple to be burnt,
their 6ity to be destroyed, their coun
try to be ruined, their nation to be
vagabonds over the face of the earth ;
little did they think that they hereby
justified God in all tfie miseries wliich
they suffered afterwards, for in their
words they vindicate God and condemn
themselves (xxvii. 25). .... The
greatest judgment which can ever befall
a people is the taking away the king
dom of God from them ; the greatest
mercy which can ever be vouchsafed to a
nation is God's giving his kingdom t6 it.
Stillingfleet.
the marriage of the king's
SON.
To the three calls to the feast he
places in contrast the three kinds of
persons who refused the call and came
not to the nuptial banquet, — nolentes,
negligentes, persequentes. The first class
comprehends the unwilling, the second
the indifferent, the third the opposed.
Gerhard.

They ¦would not.
There are two things quite incompre
hensible. God desires to be loved by
men, although he needs them not ; and
men refuse to love God, though they
need him in an infinite degree. O,
exclaim, then, Love is not loved !
Plaintes du Sauveur.
Went ont into the highways.
The meanest and most contemptible
person whom we behold is the offspring
of Heaven, one of the children of the
Most High.; and, however unworthy
he might behave himself to that rela
tion, so long as God hath not abdicated
and disowned him by a final sentence,
he will have us to acknowledge him as
one of his, and, as such, to embrace
with a sincere and cordial affection. Scougal.
God, though he be free of his enter
tainments, yet is curious of his guests.
Bishop Hall.
Under the teaching of Satan men
invert God's order. For God has at
tached a sense of shame to sin, and
given confidence to the confession of
sin ; but the Devil attaches confidence
to sin, and to confession shame. Chrysostom.

And Jesus answered and spake unto them again by parables, and said, "The kingdom of
heaven is hke unto a certain king, which made a marriage for his son, and sent forth his
servants to call them that were bidden to the wedding : and they would not come. . Again,
he sent forth other servants, saying, ' Tell them which are bidden, Behold, I have prepared
my dinner : my oxen and my fatlings are killed, and all things are ready : come unto the
marriage.' But they made light of it, and went their ways, one to his farm, another to his
merchandise : and the remnant took his servants, and entreated them spitefully, and slew
them. But when the king heard thereof, he was wroth ; and he sent forth his armies, and
destroyed those murderers, and burned up their city. Then saith he to his servants, ' The
wedding is ready, but they which were bidden were not worthy. Go ye therefore into the
highways, and as many as ye shall find, bid to the marriage.' So those servants went out
into the highways, and gathered together all as many as they found, both bad and good :
and the wedding was furnished with guests. And when the king came in to see the guests,
he saw there a man which had not on a wedding garment : and he saith unto him, ' Friend,
how earnest thou in hither not having a wedding garment ? ' And he was speechless.
Then said the king to the servants, ' Bind him hand and foot, and take him away, and
cast him into outer darkness ' ; there shall be weeping and gnashing of teeth. For many
are called, but few are chosen."
Then went the Pharisees, and took counsel how they might entangle him in his talk. And
they sent out unto him their disciples with the Herodians, that they might take hold of his
words, that so they might deliver him unto the power and authority of the governor.

CHRIST'S PARABLES AGAINST HIS ENEMIES.

291

THE QUESTION AEOUT TRIEUTE.
We know that thou art true.
Next to hypocrisy in religion, there
is nothing worse than hypocrisy in
friendship. Bishop Hall.
Is it lawful, etc.
It is the want of conscience, the
neglect of conscience, in the common
and known ways of our duty, which
has raised so many needless cases of
conscience ; which, if men had not
hearkened to their lusts, had never
shown their head. Farindon.
Some affect, by seeming forward to
an outward reformation of religion, to
be thought zealous, hoping to cover
those irreligious deformities of which
they are conscious by a severity of cen
suring other men's opinions or actions.
"Eikon Basilike."
With men the heart is known by
our words ; but with God our words
are weighed by our hearts. Bernard.
Unto God .... that are God's.
In like manner as Caesar demands
of us the stamp of his likeness, so does
God also. And as we render money
to the one, so we give our souls to the
other, — our souls enlightened and
sealed with the light of his counte
nance. Bede.

A QUESTION CONCERNING MAR
RIAGE IN HEAVEN.
To multiply questions is not the way
to improve religion. The zeal of men
should be turned from curiosity of spec
ulation to honesty of practice.
Dr. Whichcote.
If you compare the Sadducee and
the Pharisee, and observe how one did
pare from, and the other patch to,
God's Word, — how the one bent to
atheism, the other to superstition, — you
will see how hardly men keep a mean
either in knowledge or conversation;
some overreach, some reach not home.
Bishop Lake.
I lay it down for a rule that, when
much ingenuity is required to gain an
argument credit, that argument is un
sound at bottom. Cowper.
Our Saviour saith, You err, not
knowing the Scriptures nor the power
of God; laying before us two books,
or volumes, to study, if we will be
secured from error, — first, the volume
of Scriptures, which reveal the will of
God, and then the volume of crea
tures, which express his power ; where
of the latter is a key unto the former,
not only opening our understanding to
conceive the true sense of the Scrip
tures by the general notions of reason

And they asked him, saying, "Master, we know that thou art true, and teachest the
way of God in truth, neither carest thou for any man : for thou regardest not the person of
men. Tell us therefore, What thinkest thou ? Is it lawful to give tribute unto Caesar, or
not?" But Jesus perceived their wickedness, and said, " Why tempt ye me, ye hypocrites ?
show me the tribute money. "
And they brought unto him a penny. And he saith unto them, " Whose is this image
and superscription ? "
They say unto him, " Csesar' s."
Then saith he unto them, " Bender therefore unto Csesar the things which are Caesar's ;
and unto God the things that are God's."
And they could not take hold of his words -before the people : and they marveled at his
answer, and held their peace, and left him, and went their way.
The same day came to him the Sadducees, which say that there is no resurrection, and
asked him, saying, "Master, Moses said, If a man die, having no children, his brother
shall marry his wife, and raise up seed unto his brother. Now there were with us seven
brethren : and the first, when he had married a wife, deceased, and, having no issue, left
his wife unto his brother : likewise the second also, and the third, unto the seventh. And

292

CHRIST IN LITERATURE.

and rules of speech ; but besides,
chiefly opening our belief, in drawing
us into a due meditation of the omnipo-
tency of God, the characters whereof
are chiefly signed and engraved upon
his works. Lord Bacon.
These words of our Saviour show
us how much more there is in Scrip
ture than at first sight appears. God
spoke to Moses in the burning bush,
and called himself the God of Abra
ham ; and Christ tells us that in this
simple announcement was contained
the promise that Abraham should rise
again from the dead. In truth, if we
may say it with reverence, the all- wise,
all-knowing God cannot speak without
meaning many things at once. He
" sees the end from the beginning " ;
he understands the numberless connec
tions and relations of all things one
with another. Every word of his is
full of instruction looking many ways ;
and, though it is not often given to us
to know these various senses, and we
are not at liberty to attempt lightly to
imagine them, yet as far as they are
told us, and as far as we may reason
ably infer them, we must thankfully
aceept them. J. H. Newman.
For God to be one's God necessarily
implies a present relation that God hath
to him ; and no relation can continue

when either of the relations ceases and
is taken away; whence it clearly fol
lows that Abraham, Isaac, and Jacob
were alive, and did subsist (that is, in
their spirits) when God spake these
words to Moses, that is, many ages
after the death of their bodies 
Certainly, if our Saviour's reasoning
had been so subtle, intricate, and elab
orate as some expositors have made it,
it had been impossible for the common
people to have understood the force of
it, ... . but the multitude themselves
presently apprehended it, and won
dered at his convincing way of arguing.
Bishop Bull.
Jesus Christ speaks of the sublimest
subjects in a manner as simple as if he
had never considered them ; but never
theless his expressions are so exact as to
show that he had thoroughly weighed
them. Such accuracy, with such sim
plicity, is admirable. Pascal.
When once infidelity can persuade
men that they shall die like beasts,
they will soon be brought to live like
beasts. Dr. South.
WHICH IS THE GREATEST COMMAND
MENT ?
To tempt another is worse than to
sin thyself. When you tempt, you do
that which you cannot undo with
your repentance. Gurnall.

last of all the woman died also. Therefore in the resurrection whose wife shall she be of
the seven ? for they all had her.''
Jesus answered and said unto them, "Ye do err, not knowing the Scriptures, nor the
power of God. Tflie children of this world marry, and are given in marriage : but they
which shall be accounted worthy to obtain that world, and the resurrection from the dead,
neither marry, nor are given in marriage : neither can they die any more : for they are
equal unto the angels ; and are the children of God, being the children of the resurrection.
And as touching the dead, that they rise : have ye not read in the book of Moses, how in
the bush God spake unto him, saying, ' I am the God of Abraham, and the God of Isaac,
and the God of Jacob ? ' He is not the God of the dead, but the God of the living : ye
therefore do greatly err."
And when the multitude heard this, they were astonished at his doctrine.
But when the Pharisees had heard that he had put the Sadducees to silence, they were
gathered together. Then one of them, which was a lawyer, asked him a question, tempting
him, and saying, " Master, which is the first commandment of all ? "
And Jesus answered him, " The first of all the commandments is, ' Hear, 0 Israel ; The
Lord our God is one Lord : and thou shalt love the Lord thy God with all thy heart, and

CHRIST'S PARABLES AGAINST HIS ENEMIES.

293

A question is asked respecting " the
great commandment" by one who
had not performed the least. Let
those, rather, who have been careful to
observe the lower degrees of righteous
ness, make inquiries about such de
grees as are higher. Chrysostom.
Try to put well in practice what
you already know; in so doing you
will, in good time, discover the hidden
things which you now inquire about.
Rembrandt.
If God is not one, he exists not.
Tertullian.
To such a Father, who overwhelms
me with his inestimable loving-kind
ness, must I not liberally, cheerfully,
and with my whole heart do every
thing which I shall know to be pleas
ing in his sight? I therefore, after
the example of Christ, and as far as I
am capable of imitating him, would
give up myself to my neighbor, as
Christ has given up himself for me.
I am determined to do nothing in this
life, except what I shall see to be con
ducive to his good, since by faith I
myself abound in all blessings through
Christ. Luther.
He who studies innocence is at his
devotion ; he Who is doing justice is
doing sacrifice : to abstain from inju
ries is to propitiate the Deity, and to
save a man is to slay, the noblest vic
tim. Behold, there are our sacrifices,
there tfie Christian rites of worship ;
thus, amongst us, the best worshiper
is the justest man. .
Minucius Felix.

And so we learn to love God by
giving ourselves to him, by serving
him, by doing his will. Love to God
is thus born of self-dedication. Hav
ing learned how to love man without
selfishness, we can love God in tfie
same way. James Freeman Clarke.
Not far from the kingdom of God.
Judge not man by bis outward man
ifestation of faith. : for some there are
who tremblingly reach, out shaking
hands to the guidance of faith ; others
who stoutly venture in the dark their
human confidence, their leader, which
they mistake for faith ; some whose
hope totters upon crutches; others
who stalk into futurity upon stilts.
The difference is chiefly constitutional
with them. Lamb.
Their learned men disputed which
was the great commandment of the law.
Some contended for the laws respect
ing phylacteries ; others for those
which regarded circumcision ; others
for those which regarded sacrifices.
With this difference of opinions they
came to Christ. Lightfoot remarks
the judicious management of the Lord
in avoiding offense by giving a reply
which, while it magnified the moral
law, would seem to do honor to one
of their favorite Levitical institutions.
" He suits an answer to him from that
very passage which was the first in
tfie writing of the phylacteries, - Hear,
0 Israel. He directs the eyes and
minds of those who repeated them to
the sense and marrow of the thing re
peated, and that they rest not in the
bare work of repeating them." The

with all thy soul, and with all thy mind, and with all thy strength ' : this is the first com
mandment. And the second is hke, namely this, ' Thou shalt love thy neighbor as thy
self.' On these two commandments hang all the law and the prophets." And the scribe
said unto him, " Well, Master, thou hast said the truth : for there is one God ; and there
is none other but he : and to love him with all the heart, and with all the understanding,
and with all the soul, and with all the strength, and to love his neighbor as himself, is
more than all whole burnt-offerings and sacrifices."
And when Jesus saw that ie answere^ discreetly, he said unto him, " Thou art not far
from the kingdom of God. "
While the Pharisees were gathered together, Jesus asked them, saying, " What think ye
of Christ ? whose son is he ? "

294

CHRIST IN LITERATURE.

Evangelists, wfio generally give a sim
ple record of facts, leaving others to
draw their own inferences, in this in
stance notice the effect produced by
our Lord's reply : No man after that
durst ask him any questions.
Bishop Sumner.
christ questions and confounds
the pharisees.
God puts Christ's enemies as a foot
stool beneath his feet, for their salva
tion as well as their destruction. Origen.
And the common people heard him gladly.
In good truth, the more we know
of Christianity and of the poor, the
more deeply shall we be impressed
with the exact adaptation of the one
to the other, both in the substance of
what it teaches and in the manner of
teaching. And the poor, it is care
fully to be remembered, must ever
constitute the great majority of those
to whom Christianity is addressed. Keble.

It is among the children of light en
joyment and unsettled life that we
must fook for stony-heartedness, not
in the world of business, not among
the poor, crushed to the earth by pri
vations and suffering. That hardens
the character, but often leaves the
heart soft. Lf you wish to know what
hollowness and heartlessness are, you
must seek for them in the world of
light, elegant, superficial fashion, where
frivolity has turned the heart into a
rock-bed of selfishness. Say what men
will of the heartlessness of trade, it is
nothing compared with the heartless
ness of fashion. Say what they will
of the atheism of science, it is nothing
to the atheism of that round of pleas
ure in which the heart lives, — dead,
while it lives. F. W. Eobertson.
Persons who are only imperfect
ly acquainted with Christian truth
are, notwithstanding, vividly sensible
sometimes of its beauty. Bengel.

They say unto him, " The son of David."
He saith unto them, " How then doth David in spirit call him Lord, saying, ' The Lord
said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool ' ?
If David then call him Lord, how is he his son ? "
And no man was able to answer him a word, neither durst any man from that day forth
ask him any more questions. And the common people heard hfm gladly.

CHAPTER XXXIV.
CHBIST DENOUNCES THE PHABISEES. — COMMENDS THE WIDOW'S
MITE. — OTHER INCIDENTS.

THE SCRIBES AND PHARISEES DE
NOUNCED.
This exclusive use of the ideal drew
out from Christ the bitterest denun
ciations he ever uttered. He did not
denounce the harlot and the thief;
they did not need denunciation, the
universal conscience denounced them :
but the men of eminent culture, the
men of great property, the men who
had received the highest ideals of civic,
social, and philosophic life, who seg
regated themselves, and refused to
sympathize with men below them, and
oppressed them, and put burdens upon
them, — these men Christ denounced.
He denounced the selfishness of cul
ture as less excusable and more guilty
than that of lust or passion. Beecher.
Whatsoever they bid yon observe.
Thus it was when the wise men
asked the doctors where Christ should
be born. They told them right : but
the wise men went, to Christ and found
him; but the doctors sat stiU and
went not. Jeremy Taylor.
St. Basil compares those who preach
only by their words to painters who,
though they may be ugly themselves,
yet fail not to make and paint very
beautiful pictures. So these, says he,

paint humility in its true shape and
colors, but they themselves are filled
witfi vanity and pride : they make
beautiful pictures of patience, but im
patience and anger transport them
every moment ; lastly, they make
beautiful pictures of modesty, recollec
tion, and silence ; but they are con
tinually dissipated and distracted by a
thousand frivolous objects. A. EODRIGUEZ.
Whatever good advice you may
give your children, if the parents pur
sue a bad and reckless course of con
duct, depend upon it the children will
follow the example, instead of follow
ing the advice. They will turn out ill,
and probably worse than the parents
whose example they are imitating.
There are few principles of human na
ture stronger than that of imitation,
and where children see a man and
wife quarreling, the mother dirty, and
the father drunken, and the house un
comfortable, — it is not in human na
ture possible that those children -should
be, the girls clean and well-conducted,
the sons sober, honest, and industrious.
Lord Palmerston.
Phylacteries. v
Must the garb of religion be extend
ed so wide, to the danger of its rend-

Then spake Jesus to the multitude, and to his disciples, saying, " The scribes and the
Pharisees sit in Moses' seat : all therefore whatsoever they bid you observe, that observe
and do ; but do not ye after their works \ for they say, and do not. For they bind heavy
burdens and grievous to be borne, and lay them on men's shoulders ; but they themselves
will not move them with one of their fingers. But all their works they do for to be seen of

296

CHRIST IN LITERATURE.

ing? Yes, truly, or it will not hide
the secret. And what is that ? That
the saint has no religion at all.
Laurence Sterne.
Some quit themselves as religious
machines, or as the parrots of their
church or minister. Their knowledge
of God, of their own souls, and of the
truths of revelation is not their knowl
edge. The traditions which they have
received to hold relieve them from the
difficulty of acquiring a personal faith.
When they speak, they speak from
tradition, and not from their under
standing. With all their getting,
they get not understanding, but the
verdict of other men's understanding.
If they hear Christ, or a Christ-like
man, whom the truth has made free,
they stumble because he speaks not in
the words of their tradition, but in the
words which the fresh, living Spirit of
to-day teaches. Under a truly human,
unfettered liberty of speech, they know
not their own doctrines. Christ cer
tainly speaks with great force and au
thority, but then he speaks not as their
scribes and Pharisees, speak. Bulsford.
Be not ye called Rabbi.
If it be unlawful to follow Christ
for loaves (John vi. 26, 27), as it is,
how much more is it abominable to
make of him and religion a stalking-
horse to get and enjoy the world !
Nor do we find any other than hea
thens (Genesis xxxiv. 22, 23), hypo

crites, devils (John vi. 70), and witches
(Acts viii. 20), that are of this opinion.
Bunyan. •
Who is it that calls no man father
upon earth 1 He who in every action
as done before God says, " Our Father
which art in heaven!' Origen.
The great trouble of our modern Bi
ble-reading is a tendency to treat the
book as though it were a copy of the
revised statutes, • — with dead literal-
ness. What Christ meant was not to
forbid our calling a man "father," —
his speech was always deeper than the
surface. Christ would have us have
no popes, either living or dead. We
have no right to surrender our own
private judgment to Pius IX., to Cal
vin, to Wesley, to any general assem
bly of fathers, to conventions, confer
ences, or what-nots. The godly judg
ment of good men should have weight
with us, but let us not call them
" father " in a sense that implies the
surrender of our own liberty of thought. E. E.
Widows' houses.
When theft or oppression or per
jury or sacrilege have laid the founda
tion and reared the house, then the
curse of God creepeth in between the
walls and ceilings 'and lurketh close
between the stones and timber; and,
as a fretting moth or canker, insensibly
gnaweth asunder the pins and joints
of the building, till it have unframed

men : they make broad their phylacteries, and enlarge the borders of their garments, and
love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings
in the markets, and to be called of men, Babbi, Babbi. But be not ye called Babbi : for
one is your Master, even Christ ; and all ye are brethren. And call no man your father
upon the earth : for one is your Father, which is in heaven. Neither be ye called masters :
for one is your Master, even Christ. But he that is greatest among you shall be your ser
vant. And whosoever shall exalt himself shall be abased ; and he that shall humble him
self shall be exalted.
"But woe unto you, scribes and Pharisees, hypocrites ! for ye shut up the kingdom of
heaven against men : for ye neither go in yourselves, neither suffer ye them that are entering
to go in. Woe unto you, scribes and Pharisees, hypocrites ! for ye devour widows' houses, and
for a pretense make long prayer : therefore ye shall receive the greater damnation. Woe
unto you, scribes and Pharisees, hypocrites ! for ye compass sea and land to make one pros
elyte, and when ho is made, ye make him twofold more the child of heU than yourselves.

CHRIST DENOUNCES THE PHARISEES.

297

it and resolved it into a ruinous heap ;
from which mischief there is no rem
edy, no preservation from it but one,
and that is free and speedy restitution.
Bishop Sanderson.
Bight Pharisees, by their long-wind
ed prayers winding themselves into the
opinions of some and the estates of
others. Sanderson.
There is no grace that the spirit of
self can counterfeit with more success
than a religious zeal. Cowper.
A restless activity is to some men an
easy task, the excitement affording the
motive. Bishop Wilberforce.
Fools and blind.
The power of imposing on one's self
is an essential preliminary to imposing
on others. Long habits of this kind
of self-delusion in time produce a par
alysis in the vital nerves of truth, so
that one becomes habitually unable to
see things in their verity, and realizes
the awful word of Scripture : " He
feedeth on ashes ; a deceived heart
hath turned him aside that he cannot
deliver his soul, nor say, Is there not a
lie in my right hand ? " H. B. Stowe.
I am quite sure it is a most solemn
duty to cultivate our understandings to
the uttermost, for I have seen the evil

moral consequences of fanaticism to a
greater degree than I ever expected to
see them realized ; and I am satisfied
tfiat a neglected intellect is far oftener
the cause of mischief than a perverted
or overvalued one. Arnold.
Mint and anise and cummin.
The habit of attending to trifles and
occupying and distracting the mind
about them is even far more pernicious
and dangerous than that of attaching
one's self to some matter of conse
quence : first, because it renders the
soul, if we may say so, more contracted
and little, and less capable of raising
itself to God ; secondly, because trifles
are so numerous on every side, and
hence the soul has no sooner got free
from one than it is again entangled
with another. B. Overberg.
Duties are often very difficult things
to apprehend rightly. As everything
is ultimately referred to duty, and as
a great many things in this world are
very dubious, it is manifest that duties
are often very dubious likewise. There
are not only clear, but dim and shadowy
duties, if I may so express them,
which are very perplexing, and occupy
much of a man's time and thought.
Often we find that what we supposed
to be a duty, and performed with ear
nest diligence, was a great delusion.

" Woe unto you, ye blind guides, which say, 'Whosoever shall swear by the temple, it
is nothing ; but whosoever shall swear by the gold of the temple, he is a, debtor ' ! Ye
fools and blind : for whether is greater, the gold, or the temple that sanctifieth the gold ?
and, ' Whosoever shall swear by the altar, it is nothing ; but whosoever sweareth by the
gift that is upon it, he is guilty.' Ye fools and blind : for whether is greater, the gift, or
the altar that sanctifieth the gift ? Whoso therefore shall swear by the altar, sweareth by
it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by
him that dwelleth therein. And he that shall swear by heaven sweareth by the throne of
God, and by him that sitteth thereon.
" Woe unto you, scribes and Pharisees, hypocrites ! for ye pay tithe of mint and anise
and cummin, and have omitted the weightier matters of the law, judgment, mercy, and
faith : these ought ye to have done, and not to leave the other undone. Ye blind guides,
which strain at a gnat, and swallow a camel. Woe unto you, scribes and Pharisees, hypo
crites ! for ye make clean the outside of the cup and of the platter, but within they are full of
extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and
platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees,
hypocrites ! for ye are like unto whited sepulchers,, which indeed appear beautiful outward

298

CHRIST IN LITERATURE.

Under these circumstances it does seem
to me that when we have before us an
undoubted duty, one of those things
which come under the axioms of mo
rality, we can hardly lay too much
stress on the performance of it.
Sir Arthur Helps.
The Pharisees minded what God
spake, but not what he intended. . . .
They were busy in the outward work
of the hand, but incurious of the affec
tions and choice of the heart. Their
error was plainly this : they never dis
tinguished duties natural from duties
relative ; that is, whether it were com
manded of itself or in order to some
thing that was better, whether it were
a principal grace or an instrumental
action. So God was served in the let
ter, they did not much inquire into his
purpose ; and therefore they were cu
rious to wash their hands, but cared
not to purify their hearts. Jeremy Taylor.
The damnation of hell.
Hear this, ye that wear out the floor
of God's house with your frequent at
tendance ; ye that have your ears open
to God's messengers, and yet shut to

the cries of the poor, of the orphan,
of the laborer, of the distressed debtor;
ye that can lift up those hands to
heaven in your fashionable prayers,
which ye have not reached out to the
relief of the needy members of your
Saviour ; ye that have a fluent tongue
to talk unto God, and have no tongue
to speak for God, or to speak in the
cause of the dumb ; — ye have " a
form of godliness, but deny the power
thereof." .... This your very priva
tive denial shall, without your repent
ance, damn your souls. Bishop Hall.
From the blood of righteous Abel.
Though the mills of God grind slowly, yet
they grind exceeding small ;
Though with patience he stands waiting, with
exactness grinds he all.
Logau (Longfellow's translation).
Zacharias the son of Barachias.
Zacharias was the last of the mar
tyrs of the synagogue. Jerome.
The Pharisees are not all dead yet,
and are not all Jews. McClintock.
THE WIDOW'S MITE.
What more tender, more solemnly
affecting, more profoundly pathetic,

but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly
appear righteous unto men, but within ye are full of hypocrisy and iniquity.
' ' Woe unto you, scribes and Pharisees, hypocrites ! because ye build the tombs of the
prophets, and garnish the sepulchers of the righteous, and say, ' If we had been in the days
of our fathers, we would not have been partakers with them in the blood of the prophets. '
Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed
the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of
vipers, how can ye escape the damnation of hell ? Wherefore, behold, I send unto you
prophets, and wise men, and scribes : and some of them ye shall kill and crucify ; and
some of them shall ye scourge in your synagogues, and persecute them from city to city :
that upon you may come all the righteous blood shed upon the earth, from the blood of
righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the
temple and the altar. Verily I say unto you, All these things shall come upon this gener
ation. "0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are
sent unto thee, how often would I have gathered thy children together, even as a hen gath
ereth her chickens under her wings, and ye would not ! Behold, your house is left unto
you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say,
Blessed is he that cometh in the name of the Lord."
And Jesus sat over against the treasury, and beheld how the people cast money into the
treasury : and many that were rich cast in much. And there came a certain poor widow,
and she threw in two mites, which make a farthing. And he called unto him his disciples,

THE WIDOW'S MITE.

299

than this charity, this offering to God
of a farthing ! We know nothing of
her name, her family, or her tribe.
We only know that she was a poor
woman and a widow, of whom there is
nothing left upon record but this sub
limely simple story, that when the
rich men came to cast their proud
offerings into the treasury, this poor
woman came also, and cast in her two
mites, which made a farthing ! And
that example, thus made the subject
of Divine commendation, has been read
and told, and has gone abroad every
where, and sunk deep into a hundred
million of hearts, since the commence
ment of the Christian era, and has done
more good than could be accomplished
by a thousand marble palaces, because it
was charity mingled with true benevo
lence, given in the fear, the love, the
service, and the honor of God ; be
cause it was charity that had its origin
in religious feeling ; because it was a
gift to the honor of God.
John (?) Webster.
The Divine eye looks upon high and
low differently from tfiat of man. He
looks upon those as highest who near
est approach his Divinity, and upon
those as lowest who are farthest from
it. Sir Thomas Browne.
And there came a certain poor widow, etc.
No stronger proof could have been
afforded us that, in the midst of the
greatest national guilt, each individ
ual is still an object of his peculiar
regard ; and tfiat even after the judg
ment has been finally decreed, no one
prayer, no one act of obedience, no sin
gle mite, which is in truth the offering
of faith and love, can escape the notice
of our Saviour. W. Adam.

The tender father values his child's
kiss, because it is a gush of love from
the child's heart. Thus God approves
even of the simple wish when nothing
is done, because he sees the heart that
desires to do it. Norman Macleod.
Piteous indeed would be the condi
tion of the poor, if their poverty shut
them out from the noblest privilege
which God has bestowed upon man
kind, the privilege of helping each
other, the privilege of showing Christian
charity in the various exercises of
brotherly love. But it does not. The
poorest of you may do as much (what
in the eyes of God will be accounted
as much) as the richest can do. You,
of your poverty, may give your all ;
and they at the utmost can do no more.
A- W. Hare\
God will not refuse the poor offerings
of poor people ; but he will not accept
the poor offerings of the rich.
Bishop Medley.
Two mites, two drops, yet all her house and
land,
Fall from a steady heart, though trembling
hand ;
The other's wanton, wealth foams high and
brave ;
The other cast away, — she only gave. Crashaw.
CERTAIN GREEKS DESIRE TO SEE
JESUS.
Jesus was engaged in the inner part
of the temple, to which an entrance
was not open to the Greeks. Bengel.
Philip first consults with Andrew,
apparently through a doubt whether
it would be proper to bring uncircum-
cised persons into the presence of their
Master, after the inhibition he had
formerly given them (Matthew x. 5, 6).

and saith unto them, "Verily I say unto you, That this poor widow hath cast more in
than all they which have cast into the treasury : for all they did cast in of their abun
dance ; but she of her want did cast in all that she had, even all her living."
And there were certain Greeks among them that came up to worship at the feast : the
same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying,
"Sir, we would see Jesus.'' Philip cometh and telleth Andrew : and again Andrew and
Philip tell Jesus. And Jesus answered them, saying, " The hour is come that the Son of;

300

CHRIST IN LITERATURE.

Jesus then thought proper to declare
that the time was approaching when
there was to be no difference between
the Jew and the Greek, but that the
same Lord was to be "rich unto all
that call upon him," and that all
were to be " one in Christ Jesus."
.... He seems to have viewed their
application to be admitted into his
presence as an earnest of the flowing
in of all the Gentiles to him. The
hour is come, said he, that the Son of
man should be glorified ; and if his
hearers made a suitable use of this
doctrine, they may have been instru
mental on their return home in dis
posing the hearts of their countrymen
to receive the saving truths which the
messengers of the gospel would shortly
propose to their acceptance. Thus, we
find, in tfie Acts of the Apostles and in
the Epistles, that the Greeks are fre
quently mentioned by name among
the heathen converts, as having em
braced the proffered mercy of God.
Bishop Sumner.
Except a grain of wheat fall into the ground.
He himself was the grain that must
be mortified and multiplied : mortified
by the unbelief of the Jews, multiplied
by the faith of the nation's. Augustine.
This sentence was primarily meant
to teach the wondering Greeks the
true nature of Messiah's kingdom. If
they thought to see a King hke the
kings of this world, they were greatly
mistaken. Our Lord would have them

know that he came to carry a cross,
and not to wear a crown. He came
not to live a life of honor, ease, and
magnificence, but to die a shameful
and dishonored death. The kingdom-
he came to set up was to begin with a
crucifixion, and not with a coronation.
Its glory was to take its -rise,- not from
victories won by the sword, and from
accumulated treasures of gold and sil
ver, but from the death of its King.
J. C. Byle.
Many good men seem to have been
cast into the fire on purpose that the
odor of their graces might diffuse itself
abroad. Archbishop Leighton.
Where I am there shall my servant be.
God willed that man should in
such sort serve him as thereby him
self to derive a benefit rather than
confer one. B. Lombard.
It is not with spiritual rose-bushes
as with material ones : in the latter,
the thorns remain and the roses pass
away ; in the former, the thorns pass
away and the roses stay.
St. Francis of Sales.
there cometh a voice from
HEAVEN.
The people . • . said that it thundered.
If thunders roar, you hear the sound
of his trumpet : if lightnings glare,
you see the launching of his glittering
spear ; if " the perpetual hills be scat
tered, and the everlasting mountains
bowed," you behold a display, — no,
says the Prophet, you have rather

man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into
the ground and die, it abideth alone : but if it die, it bringeth forth much fruit. He that
loveth his life shall lose it ; and he that hateth his life in this world shall keep it unto life
eternal. If any man serve me, let him follow me ; and where I am, there shall also my
servant be : if any man serve me, him will my Father honor.
"Now is my soul troubled ; and what shall I say ? Father, save me from this hour :
but for this cause came I unto this hour. Father, glorify thy name."
Then came there a voice from heaven, saying, ' ' I have both glorified it, and will glorify
it again.'' i
The people therefore, that stood by, and heard it, said that it thundered : others said,
"An angel spake to him."
. Jesus answered and said, "This voice came not because of me, but for your sakes. Now
is the judgment of this world : now shall the prince of this world be cast out. And I,

CHRIST DENOUNCES THE JEWS' UNBELIEF.

301

"the hiding of his power." So im
mense is his power, so uncontrollable
and inconceivable, that all these mighty
works are but a sketch in which more
is concealed than discovered. Hervey.
Think not all is well within when
all is well without, or that thy being
pleased is a sign that God is pleased ;
but rather suspect everything that is
prosperous unless it promotes piety
and charity and humility. Isaac Taylor.
christ denounces the uneemef
of the jews.
Though the more ingenuous among
them were ready to acknowledge that
" no man could do the things which
he did, except God were with him,"
yet they, who were resolved to hear
and see and not understand, when
they found it not for their credit to
deny matters of fact so universally
known and attested, they seek all the
, means to blast the reputation of them
that may be ; sometimes raising popu
lar insinuation's against him, that he
was a man of no austere life, " a friend
of publicans and sinners," one that
could choose no other day to do his
works on but that very day wherein
God himself did rest from his, and
therefore no great regard was to be
had to what such a one did. When
these arts would not take, but the peo
ple found the benefit of his miracles,
in healing the sick, curing the blind
and the lame, feeding the hungry, then
they undervalue all these, in compari-
.son with the wonders that were

wrought by Moses in the wilderness.
If he would have made the earth to
open her mouth, and swallow up the
city and the power of Borne ; if he
would have fed a mighty army with
bread from heaven, instead of feeding
some few thousand with very small
provisions; if, instead of raising one
Lazarus from the grave, he would have
raised up their Samsons and their
Davids, their men of spirit and con- .
duct, whose very presence would have
put a new life into the hearts of the
people ; if, instead of casting out dev
ils, he would have cast out the Bo-
mans, whom they hated the worse of
the two ; if he would have set himself
to the cure of a distempered state, in
stead of healing the maladies of some
few inconsiderable persons ; if, instead
of being at the expense of a miracle to
pay tribute, he would have hindered
them from paying any at all, — then
a second Moses would have been too
mean a title for him. He would have
been no less than the promised Mes
sias, the Son of God.
Bishop Stillingfleet.
Walk while ye have the light.
A great deal of time is contracted in
opportunity ; which is the flower, the
cream of time. Dr. Whichcote.
Think not that you shall turn to
God when you will, if you will not
when you may. Babington.
Habits of thought are not less ty
rannical than others, and a time comes
when return is impossible, even to the
strongest will. Vinet.

if I be lifted up from the earth, will draw all men unto me." This he said, signifying what
death he should die.
The people answered him, " We have heard out of the law that Christ abideth forever :
and how sayest thou, The Son of man must be lifted up ? Who is this Son of man ? "
Then Jesus said unto them, "Yet a little while is the light with you. Walk while ye
have the light, lest darkness come upon you : for he that walketh in darkness knoweth not
whither he goeth. While ye have light, believe in the light, that ye may be the children
of light."
But though he had done so many miracles before them, yet they believed not on him :
that the saying of Isaiah the prophet might be fulfilled, which he spake, "Lord, who hath

302

CHRIST IN LITERATURE.

One of the strongest natural argu
ments for Christianity is that in pro-
, portion as we rise in spiritual excel
lence and live in a higher sphere, a
stronger sense of certainty in regard to
its foundation takes possession of the
heart. T. Starr King.
That they should not see with their eyes.
For when the malefactor comes to
have his eyes covered, it shows that he
is not far from his execution. Dr. South.
We do but deceive ourselves with
names. Hell is nothing but the orb
of sin and wickedness, or else that
hemisphere of darkness in which all
evil moves ; and heaven is the oppo
site hemisphere of light, or else, if you
please, the bright orb of truth, holiness,
and goodness : and we do actually, in
this life, instate ourselves in the pos
session of one or other of them. Take
sin and disobedience out of hell, and
it will presently clear up into light,
tranquillity, serenity, and shine out
into a heaven. Every true saint car-
rieth his heaven about with him in his
own heart ; and hell, that is without
him, can have no power over him.
He might safely wade through hell
itself, and, like the three children, pass
through the midst of that fiery fur
nace, and yet not at all be scorched
with the flames of it ; he might " walk
through the valley of the shadow of
death," and yet "fear no evil." Sin
is the only thing in the world that is

contrary to God. "God is light,"
and that is darkness ; God is beauty,
and that is ugliness and deformity.
God and sin can never agree together.
Cudworth.
They did not confess him.
Weather-wise believers. Dean Boys.
They loved the praise of men.
Superfluously we seek a precarious
applause abroad. Every good man
hath his plaudite within himself ; and,
though his tongue be silent, is not
without loud cymbals in his breast.
Conscience will become his panegyrist,
and never forget to crown and extol
him unto himself. Sir Thomas Browne.
Ub Christian will ever be good for
anything without Christian courage, or,
what is the same, Christian faith.
Take it upon you readily, have it al
ways as a law to be always doing great
works, — that is, works that are great
to you ; and this is the faith that God
so clearly justifies, that your ability
will be as your works. Make large
ventures. Trust God for great things.
With your five loaves and two fishes
he will show you a way to feed thou
sands. Bushnell.
To see what is right and not to do it
is want of courage. Confucius.
OF BEMEF ON CHRIST.
A light into the world.
When I think of the vast capacities
of the human mind, of God's nearness

believed our report ? and to whom hath the arm of the Lord been revealed ? " Therefore
they could not believe, because that Isaiah said again, "He hath blinded their eyes, and
hardened their hearts ; that they should not see with their eyes, nor understand with their
heart, and be converted, and I should heal them." These things said Isaiah when he saw
his glory, and spake of him. Nevertheless among the chief rulers also many believed on
him ; but because of the Pharisees they did not confess him, lest they should be put out of
the synagogue : for they loved the praise of men more than the praise of God.
Jesus cried and said, " He that believeth on me, believeth not on me, but on him that
sent me. And he that seeth me seeth him that sent me. I am come alight into the world,
that whosoever believeth on me should not abide in darkness. And if any man hear my
words, and believe not, I judge him not : for I came not to judge the world, but to save
the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him :
the word that I have spoken, the same shall judge him in the last day. For I have not

BELIEF ON CHRIST,

303

to it, and unbounded love toward it,
I am disposed to wonder, not that rev
elations have been made, but that
they have not been more variously
vouchsafed to the wants of mankind. Fenelon.

Ijife everlasting.
The bird within the shell could not
comprehend why wings were given for
that cramped existence, but the almost
unconscious flutter of the prisoned pin
ions was God's promise of another and
a better life. Duff Porter.

spoken of myself ; but the Father which sent me, he gave me a commandment, what I
should say, and what I should speak. And I know that his commandment is life everlast
ing : whatsoever I speak therefore, even as the Father said unto me, so I speak."

CHAPTER XXXV.
THE DESTRUCTION OF JERUSALEM AND THE LAST JUDGMENT.

THE DESTRUCTION OF THE TEM
PLE FORETOID.
See -what manner, etc.
God commanded the Jews at that
time, and now us who are placed in the
Church, that we have no trust in the
goodliness of buildings, and of gilt
roofs, and in walls covered with panels
of marble, and say, " The temple of
the Lord, the temple of the Lord, are
we ! " For that is the temple of the
Lord wherein dwelleth true faith,
godly conversation, and the company
of all virtues. Jerome.
We may believe that Jesus never
took particular notice of the exterior
part of the temple. He examined
what was going on within, and with
good cause. Bengel.
We admire commonly those things
that are oldest and greatest. Old mon
uments and high buildings do affect us
beyond measure. And what is the rea
son 1 Because what is oldest cometh
nearest to God for antiquity ; and what
is greatest cometh nearest his works in
spaciousness and magnitude. Bishop Corbet.
What God effects through the powers
with which he has endowed man is no

less his work than the heavens and the
earth are. A. P. Peabody.
All true glory rests,
All praise, all safety, and all happiness,
Upon the moral law. Egyptian Thebes,
Tyre by the margin of the sounding waves,
Palmyra central in the desert, fell,
And the arts died by which they had been
raised.
Call Archimedes from his buried tomb
Up to the plain of vanished Syracuse,
And feelingly the sage shall make report
How insecure, how baseless in itself,
Is the philosophy whose sway depends
On mere material instruments ; how weak
All arts and high inventions if unpropped
By virtue. William Wordsworth.
0 Jerusalem, that art above, the
mother of us all ! let me behold thy
glorious palaces ; let me admire thy
buildings, " not made with hands,
eternal in the heavens." AU we see
here are but as little hives of straw,
and the petty inhabitants as so many
bees, busy about trifles ; even the tem
ples of our God, those best-employed
magnificences, must fall at last and be
crumbled into dust. 0 Jerusalem, that
art above, let me behold thy beauty,
and delight myself only in thy splen
dors ! Austin.

And as he went out of the temple, one of his disciples saith unto him, " Master, see what
manner of stones and what buildings are here ! "
And Jesus answering said unto him, "Seest thou these great buildings? the days will
come, in the which there shall not be left one stone upon another, that shall not be thrown
down."

THE DESTRUCTION OF JERUSALEM.

305

PROPEHCIES CONCERNING THE DE
STRUCTION OF JERUSAXEM.
Upon the mount of OUves.
From which quarter there was a
view of the temple, and where the fu
ture siege of the city would begin. Bengel.
The end of the ¦world.
They thought the temple should
stand as long as the world stood ; there
fore as soon as Christ said the temple
should be destroyed, they presently
thought with themselves of the end of
the world. Edward Leigh.
It is, I think, a mark of right under
standing in the language of prophecy,
and in the design of prophecy too, to
keep to what appears the design and
the meaning of the prophecy in gen
eral, and to what the whole of it, when
laid together, points out to us ; and
not to suffer a warm imagination to
mislead us from the real intention of
the spirit of prophecy, by following
uncertain applications of the part of it.
Lowman.
Nation shaU rise against nation.
The spirit of war tends to set up
something like a kingdom of hell, a
region of violence, where destruction
is the grand enterprise ; where the
means of death and desolation are cul
tivated as a science; where invention
is racked to produce ruin, and the per
formance of it ennobled by public
applause. Moloch seems once more
enthroned, while ambition, revelry, and
oppression erect their banners amid
groans and tears, amidst cities desolated
and smoking in their ashes. Cecil.
From war proceeds every kind of
evil which disturbs and destroys the
happiness of human life  Where

are there so many and so sacred obliga
tions to perfect concord as in the
Christian religion1? One law Jesus
Christ claimed as his own peculiar
law ; and it was the law of love, or
charity. What practice among men
violates this law so grossly as war?
Christ salutes his votaries with the
happy omen of peace. To his disciples
he gives nothing but peace. He leaves
them no other legacy but peace. In
his holy prayers, the subject of his de
vout entreaty was principally that as
he was " one with the Father," so his
disciples (that is to say, all Christians)
might be "one with him." This
union is something more than peace,
more than friendship, more than con
cord ; it is an intimate communion
with the Divine nature  Whence
then the tumults of war among the
children of peace 1 Erasmus.
When God said, " Nation shall not
lift up sword against nation," he did
not mean to put any force upon the*
evil will of man, but only to hold out
to him such happy tidings of recon
ciliation with himself, and such bright
hopes of everlasting peace and joy in
heaven, that it might reasonably be
supposed none would scorn them, and
none would neglect them; but that,
being full of peace and hope toward
God, they would be at peace also with
one another. Dr. Arnold.
Our weapons are faith, hope, charity,
righteousness, truth, patience, prayer
unto God ; and our sword, wherewith
we smite our enemies, we beat, and
batter, and bear down all falsehood, is
the Word of God. With these weap
ons, under the banner of the cross of

And as he sat upon the mount of Olives over against the temple, Peter and James and
John and Andrew asked him privately, " Tell us when shall these things be ? and what shall
be the sign of thy coming and of the end of the world ? "
And Jesus answering them began to say, " Take heed lest any man deceive you : for many
shaU come in my name, saying, ' I am Christ ' ; and shall deceive many : and the time draw
eth near : go ye not therefore after them. But when ye shall hear of wars and commotions,.
be not terrified : for these things must first come to pass ; but the end is not by and by."
Then said he unto them, "Nation shall rise against nation, and kingdom against king-

306

CHRIST IN LITERATURE.

Christ, we do fight, ever having our
eye upon our Grand Master, Duke, and
Captain, Christ. And then we reckon
ourselves to triumph, and to win the
crown of everlasting bliss, when, en
during in this battle, without any
shrinking or yielding to the enemies,
after the example of our great Captain,
Christ, our Master, after the example
of his holy prophets, apostles, and
martyrs, — when, I say, we are slain
in our mortal bodies of our enemies,
and, are cruelly and without all mercy
murdered. Bishop Eidley.
Be not terrified.
The strength of hope and the mighty
power of faith prevail among us ; and
even while the world is tumbling to
pieces, our minds are fixed above, and
our courage is immovable, and our
souls repose full confidence in God.
Cyprian.
Many shall Ibe offended.
From the beginning of fears Christ
dates the beginning of apostasy. When
troubles and dangers come to a height,
then fears begin to work at a height
too ; and then is the critical hour.
Fears are high, and faith is low ;
temptations strong, and resistance
weak. Satan knocks at the door ;

then fear opens it and yields up the
soul to him. Flavel.
Te shall be beaten.
There never was found any pretend
ed conscientious zeal, but it was al
ways most certainly attended with a
fierce spirit of implacable cruelty. Palmer.
In patience possess ye your souls.
Whosoever is out of patience is out
of possession of his souL Lord Bacon.
And shall deceive many.
Befigion is a thing so sacred that
even a counterfeit, as bearing some re
semblance to it, gives us pleasure. Seneca.
If the Devil comes to my door with
his horns visible, I will never let him
in ; but if he comes with his hat on as
a respectable gentleman, he is at once
admitted. The metaphor may be very
quaint, but it is quite true. Many a
man has taken in an evil thing because
it has been varnished and glossed over,
and not apparently an evil, and he has
thought in his heart there is not much '
harm in it ; so he has let in the little
thing, and it has been like the breaking
forth of water, — the first drop lias

dom ; and great earthquakes shall be in divers places, and famines, and pestilences ; and
fearful sights and great signs shaU there be from heaven. These are the beginnings of
sorrows. Then shall many be offended. But take heed to yourselves : for before all this
they shall deliver you up to councils and into prisons, and in the synagogues ye shall be
beaten, and ye shall be brought before kings and rulers for my name's sake. And it
shall turn to you for a testimony. Settle it therefore in your hearts, not to meditate before
what ye shall answer :• for I will give you a mouth and wisdom, which all your adversaries
shall not be able to gainsay nor resist. Now the brother shall betray the brother to death,
and the father the son ; and children shall rise up against their parents, and shaU cause them
to be put to death. And ye shall be hated of all men for my name's sake. But there shall
not an hair of your head perish. In your patience possess ye your souls. And many false
prophets shall rise, and shall deceive many. And because iniquity shall abound, the love
of many shall wax cold. But he that shall endure unto the end, the same shall be saved.
And this gospel of the kingdom shall be preached in all the world' for a witness unto all
nations ; and then shall the end come.
"When ye therefore shall see the abomination of desolation, spoken of by Daniel the
prophet, stand in the holy place, (whoso readeth, let him understand,) then let them
which be in Judaea flee into the mountains : let him which is on the house-top not come
down to take anything out of his house : neither let him which is in the field return back
to take his clothes. For these be the days of vengeance, that all things which are written

THE DESTRUCTION OF JERUSALEM.

307

brought after it a torrent. The begin
ning has been but the beginning of a
fearful end. Spurgeon.
¦Woe to them, etc
It seems to be in these words that
Christ foretells the eating of children ;
for when afflicted by famine and pesti
lence, they laid their hands on their
children. Theophylact.
In the winter, neither on the Sabbath day.
That so neither religious obligation,
nor, in winter, tfie badness of the roads
and the shortness of the days, may
stay and impede your flight. Calvin.
Such affliction as was not from the begin
ning of creation.
As I think no city ever suffered such
things, so no nation from the begin
ning of the world did ever so abound
in all manner of wickedness and im
piety. 0 miserable city, what didst
thou suffer from the Eomans, though
at last they set thee on fire to purge
thee from thy sins, that can be com
pared with those miseries which thou
hast brought upon thyself! Josephus.

We say, Lo, here is Christ ! and Lo,
there is Christ ! in these and these
opinions, when, as in truth, Christ is
neither here nor there nor anywhere,
but where the spirit of Christ, where
the life of Christ, is  Do we not
make this and that opinion, this and
that outwasd form, to be the wedding
garment, and boldly sentence those to
outer darkness that are not invested
therewith 1 Whereas every true Chris
tian finds the least dram of hearty af
fection towards God to be more cor
dial and sovereign to his soul than all
the speculative notions and opinions
in the world. Cudworth.
Never will there be peace until
Christians agree to differ, and agree to
look for the evidences of Christian
character in the temper and the life.
Channing.
As the lightning cometh out of the
east, and shineth even unto the ivest, so
shall also the coming of the Son of man
be. We translate it coming ; but the
word is jrapouo-m, and is understood by

may be fulfilled. And woe unto them that are with child, and to them that give suck in
those days ! But pray ye that your flight be not in the winter, neither on the Sabbath
day : for in those days shall be affliction, such as was not' from the beginning of the crea
tion which God created unto this time, neither shall be. And they shall fall by the
edge of the sword, and shall be led away captive into all nations : and Jerusalem shall be
trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And except
those days should be shortened, there should no flesh be saved : but for the elect's' sake
those days shall be shortened. Then if any man shall say unto you, ' Lo, here is Christ,
or there ' ; believe it not. For there shall arise false Christs and false prophets, and shall
show great signs and wonders ; insomuch that, if it were possible, they shall deceive the
very elect. Behold, I have told you before. "Wherefore if they shall say unto you, ' Be
hold, he is in the desert ' ; go not forth : ' Behold, he is in the secret chambers ' ; believe it
not. For as the lightning cometh out of the east and shineth even unto the west : so shall
also the coming of the Son of man be. For wheresoever the carcass is, there will the
eagles be gathered together. Immediately after the tribulation of those days shall the sun
be darkened, and the moon shall not give her light, and the stars shall fall from heaven. ,
And there shall be upon the earth distress of nations, with perplexity ; the sea and the waves
roaring ; men's hearts failing them for fear, and for looking after those things which are
coming on the earth : for the powers of heaven shall be shaken.
"And then shall appear the sign of the Son of man in heaven : and then shall all the
tribes of the earth mourn, and they shall see the Son of man coming in the clouds of
heaven with power and great glory. And he shall send his angels with a great sound of a
trumpet, and they shall' gather together his elect from the four winds, from one end of
heaven to the other.

308

CHRIST IN LITERATURE.

old expositors to relate not only to the
final approach of our Lord to judge
the world in the last day, but also to
his continual manifestation of himself
in his kingdom. Keble.
Eagles. Bavenous birds and the standards
of the Boman army, ready to devour
a people, reprobated and given up, as
a dead carcass, by Frovidence. B. Skelton.
That 's true, in a great part, which
Irenaeus says, Prophetic, antequam, ef-
fectum habent, cenigmata sunt et am-
biguitates hominibus, — that prophecies,
till they come to be fulfilled, are but
clouds in the eyes and riddles in the
understanding of men.
Putteth forth leaves.
In sorting the prophecies of Scrip
ture with their events, we must allow
for that latitude which is agreeable
and familiar unto divine prophecies,
being of the nature of the Author, with
whom " a thousand years are but as
one day " ; and therefore they are not
fulfilled punctually at once, but have
springing and germinant accompfisfi-
ment throughout many ages, though
the height or fullness of them may re
fer to some one age. Lord Bacon.
Learn a parable of the fig-tree.
Not surer does each tender gem,
Set in the fig-tree's polished stem,
Foreshow the summer season bland,
Than these dread signs thy mighty hand

But, 0, frail hearts, and spirits dark !
The season's flight unwarned we mark,
But miss the Judge behind the door,
For all the light of sacred lore :
Yet is he there ; beneath our eaves
Each sound his wakeful ear receives :
Hush, idle words, and thoughts of ill,
Your Lord is listening : peace, be still !
Keble.
The Evangelists have mixed and
folded them together (the signs attend
ing each of the two events) ; so that
which do serve for the one, and which
for the other, it cannot precisely be
discerned. St. Chrysostom thinketh
that all the signs, simply and literally
understood, have relation to the de
struction of Jerusalem ; but mystically
or spiritually considered of, they may
be applied to the " end of the world."
Archbishop Sandys.
dibs IRA
Day of wrath, that day of burning,
All shall melt, to ashes turning,
All foretold by seers discerning.
0, what fear it shall engender
"When the Judge shaU come in splendor,
Strict to mark and just to render !
Trumpet-scattered sound of wonder,
Bending sepulchers asunder,
Shall resistless summons thunder.
All aghast then Death shall shiver,
And great Nature's frame shall quiver,
When the graves their dead deliver.
Think, 0 Jesus, for what reason
Thou endurest earth's spite and treason,
Nor me lose in that dread season.

"And when these things begin to come to pass, then look up, and lift up your heads ;
for your redemption draweth nigh.
" Now learn a parable of the fig-tree ; When his branch is yet tender, and putteth forth
leaves, ye know that summer is nigh : so likewise ye, when ye shall see all these things,
know that the kingdom of God is near, even at the doors. Verily I say unto you, This
generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass
away, but my words shall not pass away. But of that day and that hour knoweth no man,
no, not the angels which are in heaven, neither the Son, but the Father.
" But as the days of Noah were, so shall also the coming of the Son of man be. For as
in the days that were before the flood they were eating and drinking, marrying and giving
in marriage, until the day that Noah entered into the ark, and knew not until the flood
came, and took them all away ; so shall also the coming of the Son of man be. Then shall
two be in the field ; the one shall be taken, and the other left. Two women shall be grind
ing at the mill ; the one shall be taken, and the other left.
"And take heed to yourselves, lest at any time your hearts be overcharged with surfeit-

THE LAST JUDGMENT.

309

Seeking me, thy worn feet hasted ;
On the cross thy soul death tasted ;
Let such labor not be wasted.
Bighteous Judge of retribution,
Grant me perfect absolution,
Ere that day of execution.
Translation of Abraham Cole.
CHRIST SHALL COME AS A THIEF.
It hath troubled some that our Sav
iour should compare his coming and
a thief s together : but it is not the
comparison of person with person, or
business with business, but of time
with time. Edward Leigh.
Admirable are the vicissitudes in
Christ's temper of soul. Sometimes
his feeling was so elated that he
scarcely seemed to remember himself
to be a man on earth ; sometimes his
feeling was so depressed that he al
most seemed to have forgotten that he
was " the Lord from heaven." And
he always spake from his feeling at
tfie time ; now, for instance, as he
who was " one with the Father " ;
then, again, as a person, no otherwise
circumstanced than are other good
men in this world. These opposite
feelings are often made to temper
each other with an astonishing variety.
In this passage he uses the most self-
abasing language, so as to moderate
that high sense of his glory which his
discourse on the judgment must give
birth to. Bengel.
There is nothing more certain than
death; nothing more uncertain than
the time of dying. I will therefore
be prepared for that at all times which

may come at any time, must come at
one time or another. I shall not has
ten my death by being still ready, but
sweeten it. It makes me not die the
sooner, but the better. Arthur Warwick.
Whomsoever the last day of his own
life finds unprepared, this last day will
find unprepared also. Augustine.
There was a certain nobleman, says
Bishop Hall, who kept a fool, to whom
he one day gave a staff, with a charge
to keep it till he should meet with one
who was a greater fool than himself.
Not many years after, the nobleman
fell sick, even unto death. The fool
came to see him : his sick lord said to
him, "I must shortly leave you."
" And whither are you going 1 " said
the fool. " Into another world," re
plied his lordship. "And when will
you come again ? Within a month 1 "
"No." Within a year?" "No."
"When then?" "Never." "Never!"
said the fool ; " and what provision
hast thou made for thy entertainment
there, whither thou goest?" "None
at all." " No ! " said the fool, " none
at all ! Here, then, take my staff ; for
with all my folly, I am not guilty of
any such folly as this." Buck's Anecdotes.
One of the last things the venerable
Bede did was the translating of the
Gospel of St. John into English. When
death seized on him, one of his devout
scholars, whom he used for his secre
tary, or amanuensis, complained : " My
beloved master, there remains one sen-

ing, and drunkenness, and cares of this life, and so that day come upon you unawares.
For as a snare shall it come on all them that dwell on the face of the whole earth.
"Watch therefore ; for ye know not what hour your Lord doth come. But know this,
that if the goodman of the house had known in what watch the thief would come, he would
have watched, and would not have suffered his house to be broken up. Therefore be ye
also ready : for in such an hour as ye think not the Son of man cometh.
" Who then is a faithful and wise servant, whom his lord hath made ruler over his house
hold, to give them meat in due season ? Blessed is that servant whom his lord when
he cometh shall find so doing. Verily I say unto you, That he shaU make him ruler over
all his goods. But and if that evil servant shall say in his heart, ' My lord delayeth his
coming ' ; and shall begin to smite his fellow-servants, and to eat and drink with the drunk-

310

CHRIST IN LITERATURE.

tence yet unwritten." " Write it then
quickly," replied Bede ; and, summon
ing all fiis spirits together (like the
last blaze of a candle going out) he in
dited it, and expired. Fuller.
THE FAITHFUL AND WISE SERVANT.
A good man should not be very will
ing, when his Lord comes, to be found
so doing, and, as it were, beating his
fellow-servants. And all controversy
as it is usually managed, is little bet
ter. A good man would be loath to
be taken out of the world, reeking hot
from a sharp contention with a per
verse adversary, and not a little out of
countenance to find himself, in this
temper, translated into the calm and
peacable regions of the blessed, where
nothing but perfect charity and good
will reign forever. Tillotson.
The arms with which the ill dispo
sitions of the world are to be combated
are moderation, gentleness, a little in
dulgence of others, and a great distrust
of ourselves. These are not qualities
of a mean spirit, as some may possibly
think them, but virtues of a great and
noble kind, such as dignify our nature
as much as they contribute to our re
pose and fortune. For nothing can be
so unworthy of a well-composed soul
as to pass away life in bickerings and
litigations, in snarling and scuffling
with every one around us.
Edmund Burke.
Lord God, if one without due fear
Eepeat thy ten commandments here, i
And break them then, — not true his love to
thee.
So if one call thee Father, yet
His brethren own not, or forget,
Sick is his heart, though sound his words
may be.
From the German of a Minnesinger.

Drink with the drunken.
What shall hinder man or woman,
under the influence of so powerful an
opiate to tfieir understanding as strong
drink, from proceeding to any crime]
Nothing on their own part ; for they
have drunk themselves into the con
dition to be their own tempters ; shame,
fear, prudence, and reason being all
laid asleep. Bishop Chandler.
Drunkenness is a flattering devil, a
sweet poison, a pleasant sin; whoso
ever hath it, hath not himself. Who
soever commits it commits not sin;
but he is altogether sin himself. Augustine.
His portion with hypocrites.
Hypocrites are as the freeholders of
hell. Other sinners are but as inmates,
and have but a portion of their misery.
Caryl.
Man walks in a vain show ;
They know, yet will'not know ;
Sit still when they should go, —
But run for shadows,
While they might taste and know
The living streams that flow,
And crop the flowers that grow,
In Christ's sweet meadows.
Life 's better slept away
Than as they use it ;
In sin and drunken play
Vain men abuse it. Eichard Baxter.
All men's faults are not written on
their foreheads, and it 's quite as well
they are not, or hats would need wide
brims ; yet as sure as eggs are eggs,
faults of some sort nestle in every
man's bosom. There 's no telling wfien
a man's sins may sfiow themselves, for
hares pop out of the ditch just when
you are not looking for them. A horse
that is weak in the legs may not stum
ble for a mile or two, but it is in him,
and the rider had better hold him up
well. The tabby-cat is not lapping

en ; the lord of that servant shall come in a day when he looketh not for him, and in an
hour that he is not aware of, and shall cut him asundei-, and appoint him his portion with
the hypocrites : there shall be weeping and gnashing of teeth. Watch ye therefore : for ye
know not when the master of the house cometh, at even, or at midnight, or at the cock-.
crowing, or in the morning : lest coming suddenly he find you sleeping. And what I say
unto you, I say unto all, Watch.

THE LAST JUDGMENT.

311

milk just now, but leave the dairy door
open, and we will see if she is not as bad
a thief as the kitten. There 's fire in
the flint, cool as it looks : wait till the
steel gets a knock at it, and you will
see. Everybody can read that riddle,
but it is not everybody that will re
member to keep his gunpowder out of
the way of the candle. Spurgeon.
A doe that had but one eye used to
graze near the sea ; and that she might
be the more secure from harm, she
kept her blind side towards the water,
from whence she had no apprehension
of danger, and with the other surveyed
the country as she fed. By this vigi
lance and precaution, she thought her
self in the utmost security, when a sly
fellow with two or three of his com
panions, who had been poaching after
her for several days to no purpose, at
last took a boat, and, fetching a com
pass upon the sea, came gently down
upon her and shot her. The doe, in
tfie agonies of death, breathed out this
doleful complaint, " 0 hard fate ! that
I should receive my death-wound from
that side whence I expected no ill, and
be safe in that part where I looked for
most danger." iEsop's Fables.
In Tynedale, where I was born, not
far from the Scottish borders, I have
known my countrymen to watch every
night and day in their harness, such
as they had, and their spears in their
hands, especially when they had any
privy warning of the coming of the
Scots. And so doing, although at
every such beckoning some of them
spent their lives, yet by such means
they defended their country. And
those that so died, I think that before
God they died in a good quarrel.
Shall we not go always armed, ever
looking when our adversary shall come
upon us by our slothfulness ? Woe be

unto us, if he can oppress us unawares,
which undoubtedly he will do if he
find us sleeping. Let us awake, there
fore ; for if the good man of the house
knew what hour the thief would come,
he would surely watch and not suffer
bis fiouse to be broken up. " Besist
the Devil," says St. James, " and he
will fly from you." Bidley.
THE TEN VIRGINS.
In the marriages of this world some
only attend the nuptials, and it is
another person who is married ; in the
Church, all who attend, provided they
come in a proper spirit, become the
bride. Augustine.
The fire of the lamps represents the
gracious light, warmth, and purification,
which we passively receive from the
Spirit of God ; but the oil is what
must be obtained by diligent prayer
and in faithful obedience, in the way
of nourishing and increasing this light,
warmth, and purification. Bengel.
The five foolish, and the five wise
virgins all alike slept ; that is, they all
died : for death is called in Scripture
a sleep, as a vigil, in reference to the
resurrection. Augustine.
THE BRIDEGROOM TARRIED.
You are tender-hearted, and you
want to be true, and are trying to be ;
learn these two things from our text, —
never to be discouraged because good
things get on so slowlyjhere, and never
to fail to do daily that good which
lies next to your hand. Do not be in
a hurry, but be diligent. Enter into
the sublime patience of the Lord. Be
charitable in view of it. God can
afford to wait ; why cannot we, since
we have him to fall back upon 1 Let
patience have her perfect work, and
bring forth her celestial fruits. Trust
God to weave in your little thread into

" Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps,
and went forth to meet the bridegroom. And five of them were wise and five were foolish.
They that were foolish took their lamps, and took no oil with them : but the wise took oil
in their vessels with their lamps. While the bridegroom tarried, they all slumbered and

312

CHRIST IN LITERATURE.

the great web, though the pattern
shows it not yet. When God's people
are able and willing thus to labor and
wait, remember that one day is with
the Lord as a thousand years, and a
thousand years as one day ; the grand
harvest of the ages shall come to its
reaping, and the day shall broaden it
self to a thousand years, and the thou
sand years shall show themselves as a
perfect and finished day !
George Macdonald.
Not so, etc.
In this particular, as in other mat
ters, they show their wisdom. Bengel.
The door was shut.
All things in the world do take
their time ; the bird to build his nest
and the husbandman to sow his seed,
the mariner to go to sea, the gardener
to set his trees, the sick patient to take
physic, the cook to season meats, and
the dresser of the vineyard to gather
his fruit. It will be too late to build
in summer, to sow in harvest, to go
to sea when the ship is launched, to
transplant trees when they are old,
to take physic when we are dying, to
season meats when they are unsavory,
and, when winter is come, to gather
fruit. Bobert Hill.
Though the bridegroom be delaying,
Yet his hand is on the door ;
When he comes, his second staying
Will be with us evermore.

0 my blessed Saviour, yearning
As my spirit doth for thee,
May my lamp be bright and burning
When thou comest unto me. Anonymous.
PARABLE OF THE TALENTS.
At my coming.
The day of payment, 't is a long day ;
't is not till the resurrection. A thrifty
laborer asks but meat and drink for
the present ; let his wages stay till his
work be done. So saith a good Chris
tian, " Lord, supply me with necessa
ries here, but reward me hereafter."
As Chrysostom saith, " They that put
put their money to use are. sorry to
have it paid^too soon ; the longer it is
lent, the more profit it brings. Thou
that wouldest have thy reward here,
what wilt thou do at that great day of
payment? When other men's hands
shall be full, thine shaU be empty."
Browning.
Christian perfection in outward con
duct consists not in doing extraordinary
things, but in doing ordinary things
extraordinarily well. Port Boyal.
Reckoneth. God never gives graces without an
intent of their exercise. Bishop Hall.
It is asked whether a reward is
promised to works as signs of faith.
Now we conceive that they say too
much, who suppose it promised to

slept. And at midnight there was a cry made, ' Behold, the bridegroom cometh ; go ye out
to meet him.' Then all those virgins arose, and trimmed their lamps. And the foolish
said unto the wise, ' Give us of your oil ; for our lamps are gone out.' But the wise an
swered, saying, ' Not so ; lest there be not enough for us and you : but go ye rather to
them that sell, and buy for yourselves. ' And while they went to buy, the bridegroom came ;
and they that were ready went in with him to the marriage : and the door was shut.
Afterward came also the other virgins, saying, ' Lord, Lord, open to us.' But he answered
and said, ' Verily I say unto you, I know you not. ' Watch therefore, for ye know neither
the day nor the hour wherein the Son of man cometh.
"For the kingdom of heaven is as a man traveling into a far country, who called his
own servants, and delivered unto them his goods. And unto one he gave five talents, to
another two, and to another one ; to every man according to his several ability ; and
straightway took his journey. Then he that had received the five talents went and traded
with the same, and made them other five talents. And likewise he that had received two,
he also gained other two. But he that had received one went and digged in the earth, and
hid his lord's money. After a long time the lord of those servants cometh, and reckoneth

THE LAST JUDGMENT.

313

them only as signs of faith. For
there are many passages of Scripture
by which it is shown that our works
in the business of salvation are regarded
as indispensably necessary, or as a pri
mary condition with which the reward
of eternal life is inseparably connected. Vossius.
He who saves his neighbor's soul as
well as his own is the person who

as
doubles his talent.

Quarles.

Over a few things .... many things.
One reason against all merit in our
good works is this : there is no just
proportion between our works of right
eousness and the reward of them. Our
good works are but a few seeds, but
the reward is a harvest. Bishop Bull.
The joy of thy Lord.
0, what will that joy be, when, the
soul being perfectly prepared for joy,
and joy prepared by Christ for the
soul, it shall be our work, our busi
ness, eternally to rejoice ! Baxter.
I know a man who at the close of
each day's work turned his steps to the
prison, and with his Bible, or on his
knees on the floor, spent tfie evening
hours in its gloomy cells, seeking to
instruct the ignorant and reclaim the
criminal and raise the fallen. The
judgment day shall show how many
he restored, penitent and pardoned, to
the bosom of God ; but it is certain
that, alone and single-handed, he res
cued and reformed four hundred crim

inals, restoring them, honest and well
doing men, to the bosom of society.
Guthrie.
There thou hast that is thine.
Nothing can exceed the emphatic
beauty of the original,, nor more
strongly express the morose, surly
brevity of the slothful servant; the
very words sound the thing, and are a
lively picture of the man's mind; no
translation can come up to them.
Dr. Dodd.
This talent is not to be set aside in a
napkin, that is, to be treated in an
effeminate and slothful manner ; nor is
it to lie buried in the earth, I mean, to
be overlaid with the busy cares of this
world. Jerome.
By doing nothing we learn to do
what is bad. ¦ Cato.
No one runs into greater danger by
his sin than he who attempts to defend
it. Brimasius.
If the body, through accident or
monstrous birth, has a limb that is of
no service, it is considered an encum
brance rather than an advantage. Ee-
garded as a deformity, not an ornament,
it is removed ; when the operation can
be safely performed, it is condemned
to the surgeon's knife. So it is with
Christ's body, — that Church of the
living God which he has purchased
with his blood. By whatever hands
they were baptized, to whatever com
munion they professedly belong, let
none fancy that they belong to Christ

with them. And so he that had received five talents came and brought other five talents,
saying, ' Lord, thou deliveredst unto me five talents : behold, I have gained beside them five
talents more.' His lord said unto him, 'Well done, thou good and faithful servant : thou
hast been faithful over a few things, I will make thee ruler over many things : enter thou
into the joy of thy lord.' He also that had received two talents came and said, ' Lord,
thou deliveredst unto me two talents : behold, I have gained two other talents beside them.'
His lord said unto him, ' Well done, good and faithful servant ; thou hast been faithful
over a few things, I will make thee ruler over many things : enter thou into the joy of thy
lord.' Then he which had received the one talent came and said, 'Lord, I knew thee that
thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not
strewed : and I was afraid, and went and hid thy talent in the earth : lo, there thou hast
that is thine.' His lord answered and ,said unto him, ' Thou wicked and slothful servant,

314

CHRIST IN LITERATURE.

unless they are found working in his
service. For them to talk of being
saved by faith is to dishonor the gospel
and to deceive themselves. Faith with
out works, as James plainly tells us, is
dead, and, like all dead things, is an
offense. Guthrie.
Tfie Scriptures give no countenance
to tfie idea that inventions, discoveries,
courage, heroism, or other claims to
human admiration are to be taken by
themselves as service of God. The
seed of Cain made great progress in the
arts, and we may be great artists and
at the same' time great sinners. Joab
was a brave and skillful general, but
after all not a good man. When serv
ing God is spoken of, religious service
is meant ; service .intended for him,
and proceeding from the heart, not
from a habit or taste or instinct, much
less from a love of glory, or any similar
motive. It is living by a plan, like
Daniel, who prayed to God at all risks,
or like Baul, who braved danger and
death because the love of Christ con
strained him. Dr. John Hall.
OF THE REWARDS AT CHRIST'S COM
ING TO JUDGMENT.
It is the answer made by an ancient
fafher, why Christ should speak at the
latter day to those upon his right hand

before those upon his left hand ; even
because his sweet disposition is more
prone to mercy and favor than to wrath
and anger, more to the sentence that
giveth joy than to that which worketh
so bitter woe, a comfortable considera
tion for our fearing souls, if we often
think of it. Babington.
In heaven the hungry man's pro
vision stands first to be mentioned ; in
heaven the contributions made to the
poor man are the first to be settled ;
money laid out upon the poor man is
the first item in the divine register.
Blessed is he whose name is read over
whensoever the account kept of the
poor man is audited in heaven.
Peter Chrysologus.
Brobably St. Paul had an eye to this
word of Christ, when upon the mention
of the kind visits which Onesiphorus
had made to him in his bonds at Borne,
he prayed, " The Lord grant unto him
that he may find mercy of the Lord in
that day " (2 Timothy i. 18), —that day
when such visits shall be remembered,
and abundantly recompensed and ac
counted as visits made to Christ him
self. Henry.
The acts of love here named are not
such as require merely an outlay of

thou knewest that I reap where I sowed not, and gather where I have not strewed ; thou
oughtest therefore to put my money to the exchangers, and then at my coming I should
have received mine own with usury. Take therefore the talent from him, and give it unto
him which hath ten talents. For unto every one that hath shall be given, and he shall have
abundance : but from him that hath not shall be taken away even that wliich he hath.
And cast ye the unprofitable servant into outer darkness : there shall be weeping and gnash
ing of teeth.
" When the Son of man shall come in his glory, and all the holy angels with him, then
shall he sit upon the throne of his glory ; and before him shall be gathered all nations :
and he shall separate them one from another, as a shepherd divideth his sheep from the
goats : and he shall set the sheep on his right hand, but the goats on the left. Then shall
the King say unto them on his right hand, ' Come, ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world : for I was an hungered, and ye
gave me meat : I was thirsty, and ye gave me drink : I was a stranger, and ye took me in :
naked, and ye clothed me : I was sick, and ye visited me : I was in prison, and ye came unto
me.' Then shall the righteous answer him, saying, 'Lord, when saw we thee anhungered,
and fed thee ? or thirsty, and gave thee drink ? when saw we thee a stranger, and took thee
in ? or naked, and clothed thee ? or when saw we thee sick, or in prison, and came unto

THE LAST JUDGMENT.

315

money, but such as involve the sacri
fice of time, strength, rest, comfort, etc.
Heubner.
Behind the poorest soul that trem
bles in poverty on the face of the
globe stands the heart of the Everlast
ing God, saying, "Deal by this man
as you please, but remember that you
deal so by me." Beecher.
And did not minister nnto thee ?
As if they would have been always
ready to serve him. But there is
nothing of the spirit of love in their
assumed readiness ; only in the spirit
of servitude would they have waited
on him, had they seen him. The ig
norance of the blessed was connected
with their humility, as a holy impossi
bility of knowing ; the ignorance of
the cursed was of another kind, and
closely connected with self-righteous
ness. Lange.
They did not think that Christ had
been shut in prison with John the
Baptist, or that he had begged in Laz-
arus. Farindon.
Many accustom themselves to think
that they shall be judged simply by
what they on the whole become, not by
all the several actions of their lives.
Dr. Pusey.
His mercy, as others had been the ob
ject of theirs  Men are divided and
doomed according to a single law, as they
were merciful or unmerciful ; according
as their faith wrought in active deeds of
love to their brethren, or testified that
it was no faith in that it was barren
and unfruitful of these. Trench.
H he is cast into the flames who re
fused to give bread to the hungry man,

where will his portion be who took it
and appropriated it to himself ?
Augustine.
In order to our final doom and sen
tence, there needs but this one inquiry,
whether we were charitable or unchar
itable. For a man who is possessed
with a true divine charity- has all
Christian graces. A man who has not
this divine principle has no good in
him ; and that is enough to condemn
him, without inquiring what evil he
has done. Dean Sherlock.
He doth not content himself to say,
in general terms, that we ought to re
lieve the poor ; but he descends to the
particulars of their wants, which we
are obliged to consider. And to take
from us all hope of impunity, he hath
enacted the law by the form of a sen
tence, to make us comprehend that to
contradict (disobey) it and to be con
demned for it was the same thing. Nelson.
If the story of Christ coming to
judgment, set down in the 25th of St.
Matthew, had ever entered through the
door of our ears into the inward clos
et of our hearts, 'tis impossible but
we should observe and practice that
one single duty there required of us.
Christ there, as a judge, exacts and
calls us to an account for nothing in
the world but only works of mercy ;
and according to the satisfaction which
we are able to give him in that one
point he either entertains or repels us ;
and therefore our care and negligence in
this one business will prove us either
Christians or infidels.
Dr. Hammond.

thee ? ' And the King shall answer and say unto them, ' Verily I say unto you, Inasmuch
as ye have done it unto one of the least of these my brethren, ye have done it unto me.'
Then shall he say also unto them on the left hand, 'Depart from me, ye cursed, into ever
lasting fire, prepared for the devil and his angels : for I was an hungered, and ye gave me
no meat : I was thirsty, and ye gave me no drink : I was a stranger, and ye took me not
in : naked, and ye clothed me not : sick, and in prison, and ye visited me not. Then
shall they also answer him, saying, " Lord, when saw we thee an hungered, or athirst, or a
stranger, or naked, or sick, or in prison, and did not minister unto thee ? ' Then shall he

316

CHRIST IN LITERATURE.

Heaven is not given for our good works here ;
Yet it is given to the laborer. Herrick.
Tou remember how, in the old
legend, St. Brandan in his northward
voyage saw a man sitting on an ice
berg, and with horror recognized him
to be the traitor Judas ; and the traitor
told him, how at Christmas time amid
the drench of the burning lake an
angel had touched his arm and bidden
him one hour to cool his agony on an
iceberg in the Arctic sea; and when
he asked the cause of this mercy bade
him recognize in him the leper to
whom he gave a cloak for shelter from
the wind in Joppa, and how for that
kind deed this respite was allotted
him. Let us reject the ghastly side of
the legend and accept its truth, that
charity is better than all burnt-offering
and sacrifice. F. W. Farrar.

Sweeter than the song of the morn
ing stars over the birth of the world, and
sweeter than the song of the seraphim
and cherubim over the birth of the
Saviour of the world; and sweeter than
all the bugles of salvation, summoning
his elect to take their stations in shin
ing garments, and in the sight of the
assembled universe, on the right of his
throne ; and sweeter even than his
own sweet voice, then touched with
sorrow, when he said to his disciples,
in the night of his agony, "In the
world ye shall have tribulation, but be
of good cheer, I have overcome the
world " ; ay, sweeter than the sweet
est of all previous salutations will be
that long-looked-for welcome from the
lips of the King, " Come ! ye blessed
of my Father ! inherit the kingdom
prepared for you from the foundation
of the world ! " Thomas H. Stockton.

answer them, saying, ' Verily I say unto you, Inasmuch as ye did it not to one of the least
of these, ye did it not to me.' And these shall go away into everlasting punishment :
but the righteous into life eternal. "

CHAPTER XXXVI.

THE LAST SUPPER.

THE CONSPIRACY.
How remarkable does it seem that
the spirits of darkness have no power
unless they get mankind to co-operate
and conspire with them ; in like man
ner as the chief priests and Pharisees
had no power until they got one of
Jesus' chosen disciples to co-operate in
league with them. Isaac Willams.
THE TREACHERY OF JUDAS.
Covenanted. For a little silver, and that not paid,
but only promised, Judas sold his
Friend ; yea, that which is worse, his
Master; yea, that which is worst of
all, his Maker. Dean Boys.
There is no vice that so covers a
man with shame as to be found false
and perfidious. Lord Bacon.

He sought opportunity.
How many instances there are, in
wliich persons manifestly go through
more pain and self-denial to gratify a
vicious passion than would have been
necessary to the conquest of it. To
this it is to be added that, when virtue
is become habitual, when the temper
of it is acquired, what was before con
finement ceases to be so, by becoming
choice and delight. Bishop Butler.
THE DISCIPLES MAKE READY THE
PASSOVER.
He chose that time to die, when the
Passover was slain ; that time wherein
Adam was created, the sixth day of
the week, at evening. He chose that
time for his body to rest in the grave,
and for his soul to rest in Paradise,
wherein his Father rested from all the

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,
"Ye know that after two days is the feast of the passover, and the Son of man is betrayed
to be crucified. "
Then assembled together the chief priests, and the scribes, and the elders of the people,
unto the palace of the high priest, who was called Caiaphas, and consulted that they might
take Jesus by subtilty, and kill him. But they said, " Not on the feast day, lest there be
an uproar among the people."
Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
And he went his way, and communed with the chief priests and captains, how he might
betray him unto them. ,
And he said unto them, "What will ye give me, and I will deliver him unto you ? "
And they covenanted with him for thirty pieces of silver. And he promised, and sought
opportunity to betray him unto them in the absence of the multitude.
Now the first day of the feast of unleavened bread, when the passover must be killed, the
disciples came to Jesus, saying unto him, " Where wilt thou that we prepare for thee to eat
the passover ? " And he sent Peter and John, saying, " Go ye into the city, and there shall

318

CHRIST IN LITERATURE.

great work of the creation, the seventh
day of the week; and he chose that
day to rise again, which his Father
chose to begin the creation, the first
day 'of the week ; that the same day
might bear the inscription of the crea
tion and of the restitution, of the
world. Sir Matthew Hale.
With peculiar beauty does a man
bearing a pitcher of water meet the
disciples on their going to prepare the
Passover; that hence the design of
this Passover might be illustrated in
its effect of entirely washing away the
sins of the whole world. For the
water is the laver of grace ; and the
pitcher denotes the frailty of those
human instruments by vwhom this
grace was to be administered to the
world. Bede.
We are too apt to forget our mutual
dependence upon Providence for the
circumstances of every instant. Turn
ing up one street, instead of another,
may bring us into company with a
person whom we should not otherwise
have met ; and this may lead to a

train of other events, which may de
termine the happiness or misery of our
lives. Cecil.

THE

DISCIPLES'

WASHING OF THE
FEET.
A strife among: them.
Surely tfiere would have been no
room for this strife, if they had under
stood the Lord to have invested any
one of their number, as Peter, with a
supreme authority and distinct juris
diction above the rest. Ford.
One very common error misleads the
opinion of mankind universally ; that
authority is pleasant, submission pain
ful. In the general course of human
affairs the very reverse of this is nearer
the truth. Command is anxiety ; obe
dience, ease. Pascal.
The master doth not only rule the
scholar's book for him, but writes him
a copy with his own hand. Christ's
command is our rule; his life our
copy. If thou wilt walk fiolily, thou
must not only endeavor to do what
Christ commands, but as Christ him
self did it ; thou must labor to shape

meet you a man bearing a pitcher of water : follow him. And wheresoever he shall go in,
say ye to the goodman of the house, ' The Master saith, Where is the guest-chamber, where
I shall eat the passover with my disciples ? ' And he will show you a large upper room
furnished and prepared : there make ready for us."
And his disciples went forth, and came into the city, and found as he had said unto
them ; and they made ready the passover.
Now when the even was come, Jesus sat down with the twelve. And when he knew
that his hour was come that he should depart out of this world unto the Father, having
loved his own which were in the world, he loved them unto the end.
And he said unto them, "With desire I have desired to eat this passover with you before
I suffer : for I say unto you, I will not any more eat thereof, until it be fulfilled in the
kingdom of God."
And supper being ended, there was also a strife among them, which of them should be
accounted the greatest. Jesus knowing that the Father had given all things into his hands,
and that he was come from God, and went to God ; he riseth from supper, and laid aside
his garments ; and took a towel and girded himself. After that he poureth water into a
basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith
he was girded. Then cometh he to Simon Peter : and Peter saith unto him, "Lord, dost
thou wash my feet ? "
Jesus answered and said unto him, "What I do thou knowest not now ; but thou shalt
know hereafter."
Peter saith unto him, " Thou shalt never wash my feet."
Jesus answered him, " If I wash thee not, thou hast no part with me."

THE LAST SUPPER.

319

every letter in thy copy, action in thy
life, in a holy imitation of Jesus. GURNALL.
Are aU* the treasures, then, of wis
dom and knowledge which are hid in
thee reduced to this, that we should
learn this of thee for some great thing,
that thou art "meek and lowly of
heart " i Is it so great a thing to be
little, that, unless it were done by
thee, who art so great, it could not
possibly be learnt ? Augustine.
Save to wash his feet.
Beference appears to be made to the
fact that one who has bathed, after he
has reached his home, needs not entire
washing, but only to have his feet
washed from the dust of the way.
This bathing, the bath of the new
birth, but only yet in its foreshadow
ing, in the purifying effect Of faith,
working by love, the Apostles, with
one exception, had; and this feet-
washing represented to them, besides
its lessons of humility and brotherly
love, their daily need of cleansing
from daily pollution, even after spirit
ual regeneration, at the hands of their
divine Master. Aleord.

Call me Master and Lord.
Now at length let man blush to be
proud, for whom God is become huni-
blej Augustine.
It is a sure rule, that whatsoever
heights of piety, union, or familiarity
any man pretends to, it is of the Devil
unless the greater the pretense the
greater also be the humility of the
man. Jeremy Taylor.
Let all the strife of men be, who
shall do best, who shall be least.
Dr. Whichcote.
God, who vouchsafed to be made
man for man, for man also vouchsafed
to do all the offices of man towards
man. Dr. Donne.
Tfiere appears to me to exist an af
finity between the history of Christ's
placing a little child in tfie midst of
his disciples, as related by the three
Evangelists (Matthew xviii. 2 ; Mark •
ix. 36 ; Luke ix. 47), and tfie history
of Christ's washing his disciples' feet,
as given by John. In the stories
themselves there is no resemblance :
but the affinity which I would point
out consists in these two articles :

Simon Peter saith unto him, "Lord, not my feet only, but also my hands and my,
head." Jesus saith to him, " He that is washed needeth not save to wash his feet, but is clean
every whit : and ye are clean, but not all." For he knew who should betray him ; there
fore said he, "Ye are not all clean."
So after he had washed their feet, and had taken his garments, and was set down again,
he said unto them, " Know ye what I have done to you ? The kings of the Gentiles
exercise lordship over them ; and they that exercise authority upon them are called bene
factors. But ye shall not be so : but he that is greatest among you, let him be as the
younger ; and he that is chief, as he that doth serve. For whether is greater, he that
sitteth at meat, or he that serveth ? is not he that sitteth at meat ? but I am among you as
he that serveth. Ye call me Master and Lord : and ye say well ; for so I am. If I then,
your Lord and Master, have washed your feet ; ye also ought to wash one another's feet.
For I have given you an example, that ye should do as I have done to you. Verily, verily,
I say unto you, The servant is not greater than his lord ; neither he that is sent greater
than he that sent him. If ye know these things, happy are ye if ye do them. Ye are they
which have continued with me in my temptations. And I appoint unto you a kingdom,
as my Father hath appointed unto me ; that ye may eat and drink at my table in my
kingdom, and sit on thrones judging the twelve tribes of Israel. I speak not of you all :
I know whom I have chosen : but that the scripture may be fulfilled, ' He that eateth bread
with me hath lifted up his heel against me.' Now I tell you before it come, that, when it is

320

CHRIST IN LITERATURE.

first, that both stories denote the emu
lation which prevailed amongst Christ's
disciples, and his own care and desire
to correct them. The moral of both
is the same. Secondly, that both stories
are specimens of the same mode of
teaching, that is, by action ; a mode of
emblematic instruction, extremely pe
culiar, and in these passages ascribed,
we see, to our Saviour by the three
first Evangelists and by St. John, in
instances totally unlike, and without
the smallest suspicion of their borrow
ing from each other. Paley.
CHRIST PREDICTS THAT JUDAS WILL
BETRAY HIM.
Continued -with me.
Poverty is a civil pestilence which
frights away both friends and kindred.
Quarles.
Lifted up his heel against me.
I rather believe that the saying sets
forth the dignity of that office from
wliich Judas was about to fall. " Not
only was he in intercourse with me
(verse 18), but invested with au ambas
sadorship for me, and, in me, for the
Father, and yet he will lift up his heel
against me." And the consideration
of this dignity in all its privileges, as
contrasted with the sad announcement

just to be made, leads on to the when
Jesus had thus said, he was troubled in
spirit, of the next verse. Alford.
IsitI? The best men know that they are
very far from what they ought to be ; '
and the very worst think that, if they
were a very little better, they should
be as good as they need be. Froude.
When God at the first day of judg
ment arraigned Eve, sfie transferred
fier fault on tfie serpent wliich beguiled
her (Genesis iii. 13). This was one of
the first-fruits of our depraved nature.
But, ever after, regenerate men in Scrip
ture, making tfie confession of their
sins (whereof many precedents) cast all
the faults on themselves alone.
Thomas Fuller.
It were\better for him, etc.
He predicts the punishment; if
haply such a denunciation might re
claim the man who was lost to all
sense of shame. Bedb.
After the sop, Satan.
At first Satan came to make the
heart of Judas his own ; now he enters,
because it is his own. Bishop Hall.

come to pass, ye may believe that I am he. Verily, verily, I say unto you, He that re
ceiveth whomsoever I send receiveth me ; and he that receiveth me receiveth him that sent
me." When Jesus had thus said, (the Devil having now put into the heart of Judas Iscariot,
Simon's son, to betray him,) he was troubled in spirit, and testified, and said, "Verily,
verily, I say unto you, that one of you shall betray me." Then the disciples looked one on
another, doubting of whom he spake. And they were exceeding sorrowful, and began
every one of them to say unto him, " Lord, is it I ? "
Now there was leaning on Jesus' bosom one of his disciples whom Jesus loved. Simon
Peter therefore beckoned to him, that he should ask who it should be of whom he spake.
He then lying on Jesus' breast saith unto him, " Lord, who is it ? "
Jesus answered, "He it is, to whom I shall give a sop, when I have dipped it. The
Son of man goeth as it is written of him : but woe unto that man by whom the Son of
man is betrayed ! it had been good for that man if he had not been born."
And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And
after the sop Satan entered into him. Then said Jesus unto him, " That thou doest, do
quickly." Now no man at the table knew for what intent he spake this unto him. For
some of them thought, because Judas had the bag, that Jesus had said unto him, Buy
those things that we have need of against the feast ; or, that he should give something to
the poor. He then having received the sop went immediately out ; and it was night.

THE LAST SUPPER.

321

A NEW COMMANDMENT.
Love is the grand characteristic by
which we are to be known to be Christ's
disciples ; the peculiar note of distinc
tion by which we are taken from out
of the world, as it were, severed and
set apart from all other societies and
sorts of men, whether their ringleaders
and masters are Jews or Gentiles.
First, for the Gentiles ; ye may know
the disciples of Zoroaster by their be
lief of two gods and their incestuous
wedlocks. Ye may know the disciples
of the Brachmans by their unparalleled
self-denials in food and raiment. Ye
may know the disciples of Pythagoras
by their reverence to the numbers of
four and seven ; and the disciples of
Plato by their fanciful ideas in the
concave of the moon ; and the disciples
of Zeno by their dreams of apathy and
fate ; and the disciples of Mahomet as
well by the filtfiiness of tfieir Paradise
as by tfieir desperate tenet of God's de
crees. And then for the Jews. Ye
may know the idisciples of the Scribes
by their traditional corruptions and
their expositions of the law. Ye may
know the disciples of the Pharisees by
their form of godliness and their ap
pearing righteous unto men. Ye may
know the disciples of the Sadducees
by their denial of Providence and
their disbelief of the resurrection. Ye
may know the disciples of the Esseni
by their over-strict Sabbatizing; and
the disciples of the Nazarites by their
abstinence from the flesli of all living
creatures; and the disciples of the
Hemerobaptists by their every-day
washings from top to toe. Ye may
know the disciples of John the' Baptist
by their remarkable fastings and other
austerities of life. But by this shall all

men know that ye are the disciples of
Jesus Christ, if ye love one another, even
as Christ hath loved you. But alas ! by
this may all know we are not his dis
ciples, because we hate one another.
Archbishop Leightou.
Tertullian tells us that anciently
among the heathen the professors of
Christianity were called, not Christiani,
but Chrestiani, from a word signifying
benignity and sweetness of disposition.
The learned of our times, who for our
instruction have written De notis Ec-
clesios, by what notes and signs we may
know the Church of Christ, may seem
to have but ill forgotten this, which
the heathen man had so clearly dis
covered. For what reason is there,
why that should not be one of the
chiefest notes of the Church of Christ,
which did so especially characterize a
Christian man, except it were the de
cay of it at this day in the Church?
Of this thing, therefore, so excellent
in itself, so useful, so principally com
mended by the precept and example
of our blessed Saviour, one especial
part is, if not the whole, that which
by our Apostle is commended unto us,
when he speaks unto us of kindly en
treating, and making much of, such
who are, as he calls them, " weak in
faith." J. Hales.
As I have loved yon.
Love is its own perennial fount of
strength. The strength of affection is
a proof not of the worthiness of the
object, but of the largeness of the soul
which loves. Love descends, not as
cends. The might of a river depends
not on the quality of the soil through
which it passes, but on the inexhausti-
bleness and depth ttf the spring from

Therefore, when he was gone out, Jesus said, " Now is the Son of man glorified, and God
is glorified in him. If God be glorified in him, God shall also glorify him in himself, and
shall straightway glorify him. Little children, yet a little while I am with you. Ye shall
seek me : and as I said unto the Jews, Whither I go, ye cannot come ; - so now I say to
you. A new commandment I give unto you, That ye love one another ; as I have loved
you, that ye also love one another. By this shall all men know that ye are my disciples,
if ye have love one to another." 21

322

CHRIST IN LITERATURE.

which it proceeds. The greater mind
cleaves to the smaller with more force
than the other to it. A parent loves
the child more than the child the
parent ; and partly because the parent's
heart is larger, not because the child is
worthier. The Saviour loved his dis
ciples infinitely more than his disciples
loved him, because his heart was in
finitely larger. Love trusts on, ever
hopes and expects better things ; and
is a trust springing from itself, and out
of its own deeps alone. Eowland Hill.
the lord's supper.
The Sacrament of the Lord's Supper
leads us back to the time when the
disciples sat around him on earth, and
received his parting admonitions and
consolations; and it leads us onward
to that day when his saints shall again
sit around him at his marriage-feast in
heaven, and hear his voice, and behold
his glory. In the mean time, on their
journey thither, toils and difficulties
beset them; and here in this holy
feast their Lord supplies them with
strength and comfort. H. F. JLyte.
Here, 0 my Lord ! I see thee face to face ;
Here would I touch and handle things un
seen ;
Here grasp with firmer hand the eternal grace,
And all my weariness upon thee lean.

Here would I feed upon the bread of God, ?
Here drink with thee the royal wine of
heaven ;
Here would I lay aside each earthly load,
Here taste afresh the calm of sin forgiven.
HOHATIO BONAH.
I will not drink henceforth of this fruit of
the vine.
Now welcome the bitter cup — the
vinegar and the gall. He teaches us,
after the Sacrament, to get more loose
than before to bodily deligfits, and to
be better reconciled to hardships and
disappointments in them.
Matthew Henry.
christ predicts peter's denial.
Sift thee as wheat.
Christ is said to " have his fan in
his hand. He will throughly purge
his floor, and gatfier his wheat into
his garner." Now the use of a fan is to
cast out the worst and to keep the
best, to drive away the chaff and save
the wheat. It is otherwise with the
Devil's sieve. The use of the sieve is
contrary to the fan ; for that keeps the
waste and lets out the best. The
Devil doth all he can to destroy our
graces and to increase our sins.
Christopher Love.
I have often observed that while
chaff is being winnowed from the
wheat, there is never more than a very
irregular movement in the descent of the

And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the
disciples, and said, "Take, eat ; this is my body which is given for you : this do in re
membrance of me."
And he took the cup after supper, and gave thanks, and gave it to them, saying, " Drink
ye all of it ; for this is my blood of the new testament, which is shed for many for the
remission of sins. Verily I say unto you, I will not drink henceforth of this fruit of the
vine, until that day when I drink it new with you in my Father's kingdom." And they
all drank of it.
Simon Peter said unto him,- "Lord, whither goest thou ?"
Jesus answered him, "Whither I go, thou canst not follow me now; but thou shalt
follow me afterwards. "
Peter said unto him, " Lord, why cannot I follow thee now ? I wiU lay down my life for
thy sake.''
Then saith Jesus unto them, "All ye shall be offended because of me this night : for it is
written, ' I will smite the shepherd, and the sheep of the flock shall be scattered abroad.'
But after I am risen again, I will go before you into Galilee."
Peter answered and said unto him, " Though all men shall be offended because of thee,
yet will I never be offended."

THE LAST SUPPER.

oZo

grain. Sometimes a child of God may
be shaken by a strong temptation, but
he soon returns to his steady course,
and will keep up an undeviating con
sistency of character, that he may not
appear to go among the chaff.
Rowland Hill.
We are not given with St. Peter to
be sifted as wheat, our whole selves
shaken and tossed with his trials ; such
was the lot of great saints : our trials
for the most part consist but in a few
things; our temptations are few and
little in proportion to our own little
ness. Dr. Pusey.
The blast of temptation struck down
the leaves, but the root stood fast.
Theophylact.
¦When thou art converted.
When departed from God you are
lifted off from the center of your being.
And this restlessness of nature, this
wretchedness to which you become a
prey, this< constant and vain effort to
forget yourself in tfie pursuit of van
ities, is only an indication of your
fallen grandeur, a memento of your
proper portion. Robert Hall.
Strengthen thy brethren.
His great fault was self-confidence
and impetuous haste of feeling and
acting ; qualities capable of discipline
such as 'Christ intended for him, of
being softened down into manly self-
reliance, and earnest, toilsome affection,
and yet likely, before they assumed

such shape, to lead him into most seri
ous errors. It is interesting to notice
how he tried the forbearance of the
Master beyond all the other disciples,
and how Christ with a full discernment
of his faults was educating him for a
noble work in the world.
President Woolsey.
Thrice. The Jews have a tradition that a
fourth relapse into the same sin makes
it an unpardonable offense ; but we
know that the mercy of God and the
infinite merit of Christ are not stinted
by any number of sins nor by any
number of the same sins. It is not
with us as drowning men, that, if
they sink the fourth time, they never
rise again. Certainly that Christ who
bids us to forgive our brother though
he should offend us to seventy times
seven offenses, and hath not excepted
reiterated provocations, will, upon our
repentance, so much oftener forgive us
as his mercy is above our charity ; and
what sins soever the grace of Christ
can subdue the mercy of God can par
don. Bishop Hopkins.
All men will be Peters in their brag
ging tongue, and most men will be
Peters in their base denial; but few
men will be Peters in their quick re
pentance. Feltham.
This is the only place in Scripture
where St. Peter assumes a sort of in
fallibility, or assurance that he should

And the Lord said, " Simon, Simon, behold, Satan hath desired to have you, that he
may sift you as wheat : but I have prayed for thee, that thy faith fail hot : and when thou
art converted strengthen thy brethren."
And he said unto him, "Lord, I am ready to go with thee, both into prison, and to
death." And he said, " I tell thee, Peter, That this day, even in this night, before the cock crow
twice, thou shalt deny me thrice."
But he spake the more vehemently, " If I should die with thee, I will not deny thee in
anywise." Likewise also said they all.
And he said unto them, "When I sent you without purse, and scrip, and shoes, lacked
ye anything ? "
And they said, " Nothing.'-
Then said he unto them, "But now, he that hath a purse, let- him take it, and likewise
his scrip : and he that hath no sword, let him sell his garment, and buy one. For I say

324

CHRIST IN LITERATURE.

not or could not deny the faith ; also
a supremacy over all the rest in this,
that though all the rest should deny
Christ, yet he would not : and yet we
know by the event that he was the
only disciple who by his fall forfeited
his apostleship, to which he was restored
by Christ (John xx.) after his re
pentance ; in which perhaps there may
be something prophetical of the pre
sumptuous and antichristian spirit that
should manifest itself in his pretended
successors. Mrs. Burnet.
HE AGAIN PREDICTS HIS DEATH.
He that hath a purse, let him take it.
Even as they which teach to swim
do at first fiold up tfieir scholars with

their hand, but afterwards, taking
away the hand, they bid them look to
themselves, so Christ dealt with his
disciples : he held them up hitherto,
so that they had no want ; but now he
biddeth them do something to help
themselves."" Chrysostom.
O Lord, why dost thou command
me to buy a sword, and yet forbid my
using it t Why dost thou require me
to possess what I must not produce,
except it be for this, that I may have
in readiness wherewith, not to avenge,
but to defend myself, if need be, so as
to appear having rather the power than
the will 1 Ambrose.

unto you, that this that is written must yet be accomplished in me, ' And he was reckoned
among the transgressors' : for the things concerning me have an end."
And they said, "Lord, behold, here are two swords."
And he said unto them, " It is enough."

CHAPTER XXXVII.

THE LAST DISCOUESE WITH THE DISCIPLES.

CHRIST PROMISES MANY MANSIONS
TO HIS DISCIPLES.
The last scenes of our Lord upon
earth defy exposition. His, own soul
rose so manifestly into the higher
realm, his presentation of truth be
came so ethereal, it was so far above
the level of interpretation, that it is
extremely difficult to follow his dis
courses, which seem enigmatical, mys
tical, and, from their very brightness,
obscure. There is no part of the clos
ing history of the Saviour's life that is
more wonderful than the record which
John makes of his last interviews with
his disciples. All those clustering chap
ters of John — the 15th, the 16th, the
17th, and on — were a part of the great
event of the Supper. They were the
conversations which took place at the
time of the Supper, and in intimate
connection with it. They are full of
what may be called a love- lore, such as
is to be found in no other literature,
and such as refuses to be interpreted
by the ordinary love-literature of hu
man society. Such love, so high, so
full of divine intellection, so full of
spiritual impulse, so full of regrets
tempered by a better knowledge, so
full of aspiration, so full of faith, so
tender, so gentle, touching the human
soul on all sides so potently, — I know

not where we shaU look for anything,
till we hear it from the lips of God in
heaven, that can be compared with it
as it is represented in those chapters
in John, — chapters which have this
trouble : that they are like fruit-trees
which grow so high that children, step
ping under them, can only take wind
falls, being unable to reach up into the
boughs, where the fruit is ripest, and
where the sun has given it its best colors.
Men are so small, and the tree is so high,
that it is only through the medium of
higher forms of experience, which are
not given to all, and which are seldom
Vouchsafed to any, that one can enter
into these discourses and interpret.them.
Henry Ward Beecher.
A pause has intervened. " Peter is
humbled and silent." (Lucke.) The
rest are troubled in heart on account
of the sad things which they had been
hearing, — Judas' treachery, Peter's de
nial, the Lord's departure from them.
Alford.
Let not your heart he troubled .
When Goethe says that in every hu
man condition foes lie in wait for us
to be conquered " only by cheerfulness
and equanimity," he does not mean
that we can at all times be really cheer
ful, or at a moment's notice ; but that
the endeavor to look at the better side

" Let not your heart be troubled : ye believe in God, believe also in me. In my Father's
house are many mansions : if it were not so, I would have told you. I go to prepare a
place for you. And if I go and prepare a place for you, I will come again, and receive you
unto myself ; that where I am, there ye may be also. And whither I go ye know, and the
way ye know."

326

CHRIST IN LITERATURE.

of things will produce the habit, and that
this habit is the surest safeguard against
the danger of sudden evils. Leigh Hunt.
Many mansions.
The more we think of the state after
death, the deeper is the awe with which
we must contemplate it ; and some
times in weakness we long for the
happy, bright imaginations of child
hood, when we saw the other world
vividly pictured, a bright and perfect
copy of the world in which we now
live, with sunshine and flowers and all
that constituted our earthly enjoyment.
In after years we strive to translate
these images into something higher.
We say, all this we shall have, but in
some higher form  All this beauty
around us is perishable; its outward
form and substance is corruption ; but
there is a soul in ity and this shall rise
again. Sara Coleridge.
Room enough for them all.
If not, — if they could not follow
him thither, — he would not have con
cealed this from them. This latter
assurance is one calculated to beget en
tire trust and confidence. He would
not, in any matter, hold out vain hopes
to them. His word to them would
plainly state all difficulties and dis
couragements. Alford.
As in things visible, the plants, the
"s, the flowers, are so numerous
that none can count them, nor is
it possible to cast up the sum of all
the other treasures of the earth ; or
as in the sea the wit of man cannot
comprehend the creatures in ;t, either
their numbers or their kinds or their
differences, or take the measure of its
waters or of its place ; or as in the air
none can number the birds, or in the
heavens tell all the stars : so it is im
possible to tell or conceive the riches
of Christians in the invisible world, —
their immeasurable, their infinite, their

incomprehensible riches. For if these
creatures are so infinite and incom
prehensible by man, how much more
he that made and formed them all?
And therefore it ought to fill every
Christian heart with the greater joy
and exultation of spirit, because the
riches and inheritance prepared for
them so much surpass all that can be
uttered. And with all diligence and
humility should we buckle ourselves to
the Christian combat, that we may be
partakers of their riches. For the in
heritance and the portion of Chris
tians is God himself. They may say
with David, " The Lord is the portion
of mine inheritance ; ¦ my lines are
fallen to me in pleasant places ; yea, I
have a goodly heritage." Glory be to
him who gives us himself. Glory be
to him forever, who mixes his own na
ture with Christian souls. Macarius.
If it were not so, etc.
"No consideration would have in
duced me to fill your minds with vain
hopes ; on the other hand, I would
have told you the plain truth, how un
welcome soever it might be to you."
Here we have, from the mouth of
Christ himself, an express disavowal
of religious fraud or imposture ; and
that in a point where wise men have
sometimes thought themselves at lib
erty, nay, under an obligation, to lie
for tfie public service ; and in a con
juncture, too, when, if ever, it might
seem allowable for a good man to de
ceive his friends on a mere principle
of compassion. Bishop Hurd.
I will come again and receive yon.
In order to understand this we must
bear in mind what Stien well calls the
" perspective " of prophecy. The com
ing again of the Lord is not one single
act, as his resurrection, or the descent
of the Spirit, or his second personal
advent, or the final coming to judg
ment, but the great complex of all

Thomas saith unto him, "Lord, we know not whither thou goest; and how can we
know the way ? "
Jesus saith unto him, " I am the way, the truth, and the life : no man cometh unto the

THE LAST DISCOURSE WITH THE DISCIPLES.

327

these, the result of which shall be his
taking his people to himself, to be
where he is. This receiving is begun
in his resurrection, carried on (verse
23) in the spiritual life, .... further
advanced when each by death is fetched
away to be with him (Philemon i. 23),
fully completed .at his coming in glory,
when they shall forever be with him
(1 Thessalonians iv. 17) in the perfected
resurrection state. Alford.
That where I am ye may he also.
Forever with the Lord !
Amen : so let it be !
Life from the dead is in that word,
And immortality.
Here in the body pent,
Absent from him, I roam ;
Yet nightly pitch my moving tent
A day's march nearer home.
My Father's house on high,
Home of my soul, how near
At times to Faith's far-seeing eye
Thy golden gates appear !
James Montgomery.
To all who find their days declining,
to all upon whom age is creeping with
its infirmities, to all whose strength
seems steadily to ebb, to all whose senses
are failing, to all whose sight is going
and whose hearing is dull and heavy, —
to all, in other words, who find that
their most precious gifts are being
taken away from them, these views
also come. God seems to take our last
things, and as it were pack them up
for our journey. And let every one,
instead of mourning the white hair,
the dim eye, and the enfeebled hand,
look at them in the light of prophecy.
You have no continuing city here!
These are tokens that you are approach
ing land. They are signs that the
troubles of the sea are almost over.
Beecher.
I live, you know where, in Meshech,
which they say signifies prolonging, —
in Kedar, which signifies blackness ;
yet the Lord forsaketh me not. Though

he so prolong, yet he will, I trust, bring
me to his tabernacle, — to his resting-
place. Oliver Cromwell.
If it could be supposed, saith one,
that God should withdraw from the
saints in heaven, and say, " Take heav
en and divide it among you ; but as
for me, I will withdraw from you,"
the saints would fall weeping in heav
en, and say, " Lord,' take heaven, and
give it to whom thou wilt ; it is no
heaven to us except thou be there."
Heaven would be very Bochim to the
saints without God. Flavel.
Every ache and pain, every wrinkle
you see stamping itself on a parent's
brow, every accident which reveals the
uncertain tenure of life and possessions,
every funeral bell that tolls, are only
God's reminders that we are tenants at
will and not by right ; pensioners on
the bounty of an hour. He is closing
up the right of way, warning fairly
that what we have is lent, not given ;
his, not ours. His mercies are so
much gain. Bobertson.
The Christian, at his death, should
not be like tfie child who is forced by
the rod to quit his play, but like one
who is wearied of it, and willing to go
to bed. Neither ought he to be like
the mariner whose vessel is drifted by
the violence of the tempest from the
shore, tossed to and fro upon the ocean,'
and at last suffers wreck and destruc
tion ; but like one who is ready for
the voyage, and the moment the wind
is favorable, cheerfully weighs anchor,
and, full of hope and joy, launches
forth into the deep. Gotthold.
When with one foot on the water,
And one upon the shore,
The angel of shadow gives Warning,
That day shall be no more,
Happy is he who heareth
The signal of his release,
In the bells of the Holy City,
The chimes of eternal peace. J. Or. Whittiee.

Father, but by me. If ye had known me, ye should have known my Father also : and
from henceforth ye know him, and have seen him."

328

CHRIST IN LITERATURE.

CHRIST THE WAY.
We know not whither thou goest.
They might now have known that
the Father in heaven was the goal,
and death the path to that goal, but,
accustomed as they were to the figura
tive character of Christ's discourses,
they are not certain as to his meaning
here, and Thomas, intelligent and re
flective, expresses this, not without
some agitation, in the words, " If we
knew the goal, we might perhaps sur
mise the way." Tholuck.
I am the way.
Our Lord inverts the order of Thom
as' question, and in answering it prac
tically for them speaks of " the way "
first. He is tfie way. Alford.
Thou art the way !
All ways are thorny mazes without thee :
Where hearts are pierced, and thoughts all
aimless stray,
In thee the heart stands firm, the life moves
free :
Thou art the way ! Mrs. Charles.
Who among us makes himself a
path for others 1 What lowest menial
in the land would be willing to con
sent, if the prince commanded him, to
lay his body down as a bridge to pass
over a ditch which he could not other
wise pass over 1 But what man finds
it hard to do for his fellow, Jesus does
for us all. He lays himself down for
a way. Eieger.
He who walketh in Christ can
neither be deceived nor die. Zwingle.
UP HILL.
Does the road wind up hill all the way ?
Yes, to the very end.
Will the day's journey take the whole long
day?
From morn to night, my friend.
But is there for the night a resting-place ?
A roof for when the slow dark hours begin ?
May not the darkness hide it from my face ?
You cannot miss that inn.

Shall I meet other wayfarers at night ?
Those who have gone before.
Then must I knock, or call when just in
sight ?
They urill not keep you standing at that
door.
Shall I find comfort, travel-sore and weak ?
Of labor you shall find the sum.
Will there be beds for me and all who seek ?
Yea, beds for all who come.
Christina G. Rossetti.
Whatever may be the fate of the
question as to the divinity of Christ,
textually, and upon the lower grounds
of philosophy, it seems impossible to
me to accept Jesus as a mere man
without throwing out the most strik
ing elements of his character. All
those things which lift themselves
above the ordinary horizon of an in
structor, and leave us almost gasping
by their boldness, must be left out, if
we so regard him. Christ must have
been either insane or divine. If he
was a man, for him to have made such
claims for himself as he did indicated
insanity. On the supposition that he
was divine, these claims are rational,
and indicate a Being transcending the
measure of a man. He was our ex
emplar of the Father. He was the
manifestation of God to men. He
epitomized in himself the universal
The obscure in his teaching is that in
which he glides from tfie local and tem
porary to higher things, that in their
nature are universal, and are therefore
difficult of comprehension by us. " I
am the way, " — I am a practical de
velopment. " I am the truth, " — I
represent the reality. " I am the fife,"
— not an abstraction, not a system, do
I bring. I bring the life itself. I rep
resent to the world, by a practical life,
the great elements which concern the
world to come. He stands for system,
for practice, and for being, all at once.
Beecher.

Philip saith unto him, " Lord, show us the Fatherland it sufficeth us."
Jesus saith unto him, "Have I been so long «. time with you, and yet hast thou not
known me, Philip ? He that hath seen me hath seen the Father ; and how sayest thou then,
Show us the Father ? Believest thou not that I am in the Father, and the Father in me ?

THE LAST DISCOURSE WITH THE DISCIPLES. , 329

CHRIST TEACHES THEM TO BELIEVE
IN HIM.
Show us the Father.
0 Lord, thou showest thyself every
where, and everywhere inattentive
men neglect to perceive thy presence.
All Nature speaks of thee, and re
sounds with thy holy name ; but she
speaks to men that are deaf, .and who
owe their deafness to the noise and
distraction that they raise about them
selves. Thou art near, thou art even
within them; but they wander out
of themselves, and are fugitives from
their own breasts. Fenelon.
Hath seen the Father.
As the soul, itself invisible, is seen
by what it does through the body. Bengel.
Here thou seest plainly that Christ
himself testifies that he is equal with
God Almighty; because we must be
lieve in him even as we believe in
God. If he were not 'true God with
the Father, this faith would be false
and idolatrous. Luther.
Greater works than these shall he do.
Pentecost alone was the conversion of
three thousand souls. This expression
does not seem surprising. Tholuck.
Why seems it unto us more mirac
ulous to open the eyes of him that
was born blind, than for every one of
us to open the eyes of his understand
ing, which, by reason of original cor
ruption, was born blind 1 For by the
same finger, by tfie same power of
God, by which the Apostles wrought
these miracles, doth every Christian

man do this ; and without this finger
it is as impossible for us to do this
as for the Apostles to do the miracles
they did without the assistance of the
extraordinary power of Christ. So
that hitherto " in nothing are we
found inferior unto the chief Apostles."
J. Hales.
Whatever ye shall ask in my name.
Already, by his desire that prayer
should be offered in his name, on
which still more stress is afterward
laid in chapter xvi. 24, Christ claims
for himself the mediation through
which prayer is heard, — a claim still
more strongly put forward in the
words, " that will I do." Tholuck.
I am sure that there is a common
spirit that plays within us, and that is
the Spirit of God. Whoever feels not
the warm gale and gentle ventilation
of this Spirit, I dare not say he lives j
for truly, without this, to me there is
no heat underneath the tropic, nor
any light, though I dwell in the body
of the sun. Sir Thomas Browne.
OF LOVING AND KEEPING THE COM
MANDMENTS.
Love puts a man upon the use of all
means to enjoy the thing loved. He
that loves the world, how active is he !
He will break his peace and sleep for
it. He that loves honor, what hazards
will he run! He will swim to the
throne in blood. Jacob loved Eachel,
and what would not he do, though it
were serving a long apprenticeship for
obtaining her ] Love is like wings to
the bird, like sails to the ship ; it carries

The words that I speak unto you I speak not of myself : but the Father that dwelleth in
me, he doeth the works. Believe me that I am in the Father, and the Father in me : or
else believe me for the very works' sake. Verily, verily, I say unto you, He that believeth
on me, the works that I do shall he do also ; and greater works than these shall he do •
because I go unto my Father. And whatsoever ye shall ask in my name, that will I do,
that the Father may be glorified in the Son. If ye shall ask anything in my name, I will
do it. If ye love me, keep my commandments. And I will pray the Father, and he shall
give you another Comforter, that he may abide with you forever ; even the Spirit of truth ;
whom the world cannot receive, because it seeth him not, neither knoweth him : but ye
know him ; for he dwelleth with you, and shall be in you. I will not leave you comfort
less : I will come to you. Yet a little while, and the world seeth me no more ; but ye see

330

CHRIST IN LITERATURE.

a Christian full sail to heaven. Heaven
is a place of rest and joy ; it is a para
dise, and will you not love it ? Love
heaven, and you cannot miss it ; love
breaks through all opposition, — it
takes heaven by storm. Love, though
it labor, is never weary. Watson.
Morality without religion is only a
kind of dead reckoning ; an endeavor
to navigate a cloudy sea by measuring
the distance we have to run, but with
out observation of the heavenly bodies.
Longfellow.
Peace I leave with yon.
Peace with God by the pardon of
sin, peace with ourselves by the an
swer of a clean conscience, peace, with
one another by mutual charity. 0
divine Peace, how lovely and how
pleasant dost thou appear ! How hap
py and heavenly is the kingdom of
Messiah where thou art to be found !
Bishop Horne.
Eemember that our Lord is called
the Prince of Peace in Holy Scripture,

and that wheresoever he is Lord alone
he keeps all things in peace.
Francis de Sales.
the vine and the branches.
The parabolic discourse or allegory
of the vine and the branches ....
illustrates, under the figure of the
noblest of fruit-bearing plants, the
precious truth of the organic life-union
of Christ with believers : he is the
only source of their spiritual life and
fruitfulness ; they live in him and of
him, and apart from him they must
inevitably wither and die, like the
branches cut off from the parent stem,
although they may retain for a little
wfiile a deceitful greenness and appear
ance of life. The same truth is set
forth by Paul under the similitude of
the head and the members. Lange.
Creature comforts are often to the
soul what suckers aTe to a tree, and
God takes off those that this may thrive.
Etland.

me : because I live, ye shall Bve also. At that day ye shall know that I am in my Father,
and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is
that loveth me : and he that loveth me shall be loved of my Father, and I will love him,
and will manifest myself to him."
Judas saith unto him, not Iscariot, " Lord, how is it that thou wilt manifest thyself unto
us, and not unto the world ? "
Jesus answered and said unto him, "If a man love me, he will keep my words : and
my Father will love him, and we will come unto him, and make our abode with him. He
that loveth me not keepeth not my sayings : and the word which ye hear is not mine, but
the Father's which sent me. These things have I spoken unto you, being yet present with
you. But the Comforter, which is the Holy Ghost, whom the Father will send in my
name, he shall teach you all things, and bring all things to your remembrance, whatsoever
I have said unto you. Peace I leave with you, my peace I give unto you : not as the world
giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye
have heard how I said unto you, I go away, and come again unto you. If ye loved me,
ye would rejoice, because I said, I go unto the Father : for my Father is greater than I.
And now I have told you before it come to pass, that, when it is come to pass, ye might
believe. Hereafter I will not talk much with you : for the prince of this world cometh,
and hath nothing in me. But that the world may know that I love the Father ; and as
the Father gave me commandment, even so I do. Arise, let us go hence.
" I am the true vine, and my Father is the husbandman. Every branch in me that
beareth not fruit he taketh away : and every branch that beareth fruit, he purgeth it, that
it may bring forth more fruit. Now ye are clean through the word which I have spbken
unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except
it abide in the vine ; no more can ye, except ye abide in me. I am the vine, ye are the

THE LAST DISCOURSE WITH THE DISCIPLES. 331

"ABIDE IN MB, AND I IN TOIL"
THE SOUL'S ANSWER. .
That mystic word of thine, 0 sovereign Lord !
Is all too pure, too high, too deep, for me :
Weary of striving, and with longing faint,
I breathe it back again in prayer to thee.
Abide in me, I pray, and I in thee ;
From this good hour, 0, leave me never
more :
Then shall the discord cease, the wound be
healed,
The life-long bleeding of the soul be o'er.
Abide in me ; o'ershadow by thy love
Each half-formed purpose and dark thought
of sin ;
Quench, e'er it rise, each selfish, low desire ;
And. keep my soul as thine, calm and divine.
As some rare perfume in a vase of clay
Pervades it with a fragrance not its own,
So, when thou dwellest in a mortal soul,
All heaven's own sweetness seems around
it thrown.
Abide in me. There have been moments blest
When I have heard thy voice and felt thy
power :
Then evil lost its grasp ; and passion, hushed,
, Owned the divine enchantment of the hour.
These were but seasons beautiful and rare ;
. Abide in me, and they shall ever be :
Fulfill at once thy precept and my prayer ;
Come and abide in me, and I in thee.
Harriet Beecher Stowe.
Without me ye can do nothing.
SAID I NOT SO?
Said I not so, — that I would sin no more ?
Witness, my God, I did ;
Yet I am run again upon the score :
My faults cannot be hid.
What shall I do ? — Make vows and break
them still ? • ,
'T will be but labor lost ; *
My good cannot prevail against mine ill :
The business will be crost.

0, say not so ; thou canst not tell what
strength
Thy God may give thee at the length.
Benew thy vows, and if thou keep the last,
Thy God will pardon all that 's past.
Vow while thou canst ; while thou canst vow,
thou mayst
Perhaps perform it when thou thinkest
least.
Thy God hath not denied thee all,
Whilst he permits thee but to cali.
Call to thy God for grace to keep
Thy vows ; and if thou break them, weep.
Weep for thy broken vows, and vow again :
Vows made with tears cannot be still in vain.
Then once again
I vow to mend my ways ;
Lord, say amen,
And thine be all the praise.
George Herbert.
Herein is my Father glorified.
A king is made glorious by the
obedience of the subjects throughout
his realm. He is honored in that way.
The parent is honored by the child.
How? Not by his running around
the neighborhood and saying, " 0,
what a great man my father is ! " or,
" What a beautiful woman my mother
is ! " or, " What a splendid house my
father has to live in ! " For a child to
do that would be ridiculous. We like
to see a child manifest warmth and
affection toward fiis parents ; but pub
lishing such things in the streets about
one's parents is not glorifying those
parents. If a child loves and honors
his parents, he shows it by studiously
fulfilling their known wishes. An
affectionate and loving child does honor
his parents in the eyes of all the neigh
borhood. The teacher is honored, not
by what the pupil says, but by what
he does. Find out what they want
who are put over you and do that ;

branches. He that abideth in me, and I in him, the same bringeth forth much fruit : for
without me ye can do nothing. If a man abide not in me, he is cast forth as a branch,
and is withered ; and men gather them, and cast them into the fire, and they are burned.
If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be
done unto you. Herein is my Father glorified, that ye bear much fruit ; so shall ye be my
disciples. As the Father hath loved me, so have I loved you : continue ye in my love. If
ye keep my commandments, ye shall abide in my love ; even as I have kept my Father's
commandments, and abide in his love. These things have I spoken unto you, that my joy
might remain in you, and that your joy might be full.

332

CHRIST IN LITERATURE.

and then you honor them. And we
honor, or, what is the same thing, we
glorify, God by fulfilling fiis known
commands. Beecher.
CHRIST TEACHES HIS DISCIPLES TO
LOVE ONE ANOTHER.
The nearer our Saviour drew to his
glory the more humility he expressed.
His followers were first fiis servants,
and he their Master «(xiii. 16); then
his disciples, and he their teacher
(xv. 8) ; soon after they were his friends,
and he theirs (xv. 14) ; lastly, they are
incorporated into him and made par
takers of his glory. " That they also
may be one in us " saith he (xvii.
21-23). 0 Saviour, was this done for
the depressing of thyself, or for the
exaltation of us, or rather for both?
How couldest thou more depress thyself
than thus to match thyself with us
poor wretched creatures ? How could
est thou more exalt us than to raise

us unto this entireness with thee, the
all-glorious and eternal Son of God?
How should we learn of thee to improve
our highest advancement to our deepest
humility, and so to regard each other
that when we are greatest we should
be least ! Bishop Hall.
Friends are a second self. ....
Jonathan loved David as his own soul ;
but Christ loved us with a love
"stronger than death." Jonathan ex
posed himself to imminent danger in
vindicating David's conduct ; Jesus
surrendered himself to certain death in
making reconciliation for our offenses.
Jonathan interceded once and again
with his father in David's behalf;
Christ " ever liveth '' to make inter
cession for us. Jonathan " stripped
himself of the robe that was upon him
and gave it to David, and his garment,
even to his sword, and his bow, and his
girdle " (1 Samuel xviii. 4). Our Ee-

"This is my commandment, That ye love one another, as I have loved you. Greater
love hath no man than this, that a man lay down his life for his friends. Ye are my
friends, if ye do whatsoever I command you. Henceforth I call you not servants ; for the
servant knoweth not what his lord doeth : but I have called you friends ; for all things
that I have heard of my Father I have made known unto you. Ye have not chosen me,
but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that
your fruit should remain ; that whatsoever ye shall ask of the Father in my name, he may
give it you. These things I command you, that ye love one another.
" If the world hate you, ye know that it hated me before it hated you. If ye were of the
world, the world would love his own : but because ye are not of the world, but I have
chosen you out of the world, therefore the world hateth you. Remember the word that I
said unto you, The servant is not greater than his lord. If they have persecuted me, they
will also persecute you ; if they have kept my saying, they will keep yours also. But all
these things will they do unto you for my name's sake, because they know not him that
sent me. If I had not come and spoken unto them* they had not had sin : but now they
have no cloak for their sin. He that hateth me hateth iny Father also. If I had not done
among them the works which none other man did, they had not had sin : but now have
they both seen and hated both me and my Father. But this cometh to pass, that the word
might be fulfilled that is written in their law, ' They hated me without a cause.' But when
the Comforter is come, whom I will send unto you from the Father, even the Spirit of
truth, which proceedeth from the Father, he shall testify of me : and ye also shall bear
witness, because ye have been with me from the beginning.
"These things have I spoken unto you, that ye should not be offended. They shall put
you out of the synagogues : yea, the time cometh, that whosoever killeth you will think
that he doeth God service. And these things will they do unto you, because they have not
known the Father, nor me. But these things have I told you, that when the time shall
come, ye may remember that I told you of them. And these things I said not unto you

THE LAST DISCOURSE WITH THE DISCIPLES.

333

deemer, without stripping himself, has
clothed us (such is the prerogative of
a divine person) with the robe of his
righteousness and with the garment of
his salvation. Hervet.
THE HOLT SPIRIT PROMISED.
He wiU reprove the world.
Even when the Spirit is promised as
a Comforter, he comes as a Convincer.
The farther a soul stands from the
light of truth, the farther he must
needs be from the heat of comfort 
This conviction is nothing but a reflec
tion of the light that is in the under
standing upon the conscience ; where
by the creature feels the weight and
force of those truths he knows, so as
to be brought under a deep sense of
them. Gurnall.
What a little mind is that of man
when compared with infinite intelli
gence ! yet there is something striking

in the thought that this little mind is
capable of enjoying the holiness of
God and dealing spiritually with him.
Rowland Hill.
he speaks of his resurrection.
A little while .... and again a little while.
From now until the moment when
he was removed from the world by
death, less than twenty-four hours
elapsed  Beyond a doubt the
imminent seeing' of the risen One with
the bodily eye is meant, — a sight des
tined for the disciples, but denied to
the world. Lange.
CHRIST A MEDIATOR.
That your joy may be full.
Be sure not to ask a little of God.
W. Adam.
Hitherto have ye asked nothing, etc.
Why is there so little of the life of
God in our souls, or the love of God in

at the beginning, because I was with you. But now I go my way to him that sent me ;
and none of you asketh me, Whither goest thou ? but because I have said these things
unto you, sorrow hath filled your heart. Nevertheless I tell you the truth ; it is expedient
for you that I go away : for if I go not away, the Comforter will not come unto you ; but
if I depart, I wlU send him unto you. And when he is come, he will reprove the world of
sin, and of righteousness, and of judgment : of sin, because they believe not on me ; of
righteousness, because I go to my Father, and ye see me no more ; of judgment, because the
prince of this world is judged. I have yet many things to say unto you, but ye cannot
bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all
truth : for he shall not speak of himself ; but whatsoever he shall hear, that shall he speak :
and he will show you things to come. He shall glorify me : for he shall receive of mine,
and shall show it unto you. All things that the Father hath are mine : therefore said I,
that he shall take of mine, and shaU show it unto you. A little while, and ye shall not see
me : and again, a little while, and ye shall see me, because I go to the Father. "
Then said some of his disciples among themselves, " What is this that he saith unto us,
' A little while, and ye shall not see me : and again, a little while, and ye shall see me ' :
and 'Because I go to the Father ' ?." They said therefore, "What is this that he saith, 'A
little while ' ? we cannot tell what he saith. "
Now Jesus knew that they were desirous to ask him, and said unto them, "Do ye
inquire among yourselves of that I said, ' A little while, and ye shall not see me : and
again, a little while, and ye shall see me ' ? Verily, verily, I say unto you, That ye shall
weep and lament, but the world shall rejoice : and ye shall be sorrowful, but your sorrow
shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is
come : but as soon as she is delivered of the child, she remembereth no more the anguish,
for joy that a man is born into the world. And ye now therefore have sorrow : but I will
see you again, and your heart shall rejoice, and your joy no man taketh from you. And in
that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask
the Father in my name, he will give it you. Hitherto have ye asked nothing in my name :

334

CHRIST IN LITERATURE.

our hearts, or the peace of God in our
bosoms, or the image of God in our
lives ? Chiefly, because we are so lit
tle in prayer, — cordial, fervent, hum
ble, persevering prayer; because we talk
so much about God in public, but so
little with God in private ; because we
are so much more everywhere than
in our closets, and in every exercise
than in devotion, and in every atti
tude than on our knees : and thus, the
blessing of the Holy Spirit not being
abundantly vouchsafed, because not
fervently implored, a withering blight
comes over all our doing ; and we read
and hear and talk and labor almost,
if not altogether, in vain 
Prayer, with outstretched arm, fetches
from the inexhaustible reservoir above
those rich supplies of the oil of Divine
grace, fed by which the Christian
lamp of faith will burn with a steady
and increasing brightness ; till, hav
ing guided the believer through the
journey of life, cheered by its glad
dening ray the gloom of the chamber
of death, and even darted a bright
gleam of heavenly light deep down
into that dark valley through, which
he must pass to the city of his God, it
will there be absorbed in the blaze of
light that burns around the throne.
H. Kirke White.
I will pray the Father.
Christ prays for us as our priest, in
us as our head, to us as our God.
Augustine.
last words.
These are last words as of one who,
on the eve of departure, says good
night or invokes a blessing. Luther.

Ve shall have tribulation.
When God built this world, he did
not build a palace complete with ap
pointments. This is a drill world.
Men were not dropped down upon it
like manna, fit to be gathered and
used as it fell; but like seeds, to
wfiom the plow is father, the furrow
mother, and on which iron and stone,
sickle, flail and mill, must act before
they come to the loaf. H. W. Beecher.
Be of good cheer.
One of the capital errors is the mis
taking of animal cheerfulness for God's
peace. Older Christians often detail
for religious experience joys that have
their foundation in placidity of temper
or healthiness of physical constitution.
There are people whose very over-
hopefulness makes them lead sunny
lives, and other people sometimes fancy
their own Christian experience lacking
because they are not thus sanguine.
But the peace of God is something
deeper than this. Paul was not a
man of sunny temper or of great con
stitutional hopefulness. He saw the
clouds and keenly felt the pelting of
the storm. He was a man of bilious
constitution and of energetic unrest.
Tfie placid repose which some people
find never came to fiim. He was tem
pest-tossed within, as well as without.
And yet Paul's stormy nature found
always a peace within the storm and
a victory over the shipwreck. He
could glory in tribulation and triumph
over defeat. He knew how to be cast
down in an impenetrable melancholy,
caused no doubt by physical exhaus
tion ; but when cast down he was not
destroyed. Perhaps no Christian ever

ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in
proverbs : but the time cometh, when I shall no more speak unto you in proverbs, but I shall
show you plainly of the- Father. At that day ye shall ask in my name : and I say not unto
you, that I will pray the Father for you : for the Father himself loveth you, because ye
have loved me, and have believed that I came out 'from God. I came forth from the
Father, and am come into the world : again, I leave the world, and go to the Father."
His disciples said unto him, " Lo, now speakest thou plainly, and speakest no proverb.
Now are we sure that thou knowest all things, and needest not that any man should ask
thee : by this we believe that thou earnest forth from God."

THE LAST DISCOURSE WITH THE DISCIPLES. 335

suffered more from outward battles
and inward depressions than he, and
perhaps none ever had a more contin
uous and life-long victory. For one
thing Paul did not let his faith in God
depend on his state of mind or body.
He did not insist that he would be
lieve in God only when he felt cheer
ful. . This is what many people do.
They cannot believe that Qod loves
them, or receives them, or is their
Father, until he works a miracle and
gives them a cheerfulness of disposi
tion that does not pertain to their tem
perament. E. E.
Mortals are made unhappy, not so
much by events as by the operation of
their own minds upon them. Epictetus.
I have overcome the world.
A MIGHTY FORTRESS IS OIJE GOD.
A mighty fortress is our God,
A bulwark never failing ;
Our helper he amid the flood
Of mortal ills prevailing.
For still our ancient foe
Doth seek to work us woe ;
His craft and power are great,

And, armed with equal hate,
On earth is not his equal.
Did we in our own strength confide,
Our striving would be losing ;
Were not the right man on our side,
The man of God's own choosing.
Dost ask who that may be ?
Christ Jesus, it is he,
Lord Sabaoth his name,
From age to age the same,
And he must win the battle.
Martin Luther (Translation of F. H. Hedge).
The history o§ the gospel is chiefly
the history of Christ's conquest over
the spirit of the world. And the
number of true Christians is only the
number of those who, following the
spirit of Christ, have lived contrary to
the spirit of the world. William Law.
If God had promised us all peace
and quiet, both in this world and in
the world to come, then our troubles
here might amaze us, and make us
doubt of our future rest ; but, finding
by proof the manifold tribulations of
the life present, we may expect with
comfort the promise of the time to
come. Jerome.

Jesus answered them, " Do ye now believe ? Behold, the hour cometh, yea, is now come,
that ye shall be scattered, every man to his own, and shall leave me alone : and yet I
am not alone, because the Father is with me. These things I have spoken unto you, that
in me ye might have peace. In the world ye shall have tribulation : but be of good cheer ;
I have overcome the world."

CHAPTER XXXVIII.

THE LAST PRAYERS OF CHEIST.

CHRIST PRATS WITH HIS DISCIPLES.
This prayer was the perpetual and
most gracious legacy of love to his
Church. Bonnel.
It was not till he was on the point
of leaving the world that, when he ut
tered his last earthly prayer, Christ no
longer retired by himself to hold soli
tary intercourse with the Father. For
the first time he then raised his voice
to heaven in the presence of his follow
ers, and permitted them to hear him
openly making intercession for them.
Jesus knew that, as his hour was at
hand, it was time that they should
partake more largely of the Spirit of
grace. They were gradually ripening
into meet witnesses of his resurrection
and preachers of his kingdom. Bishop Sumner.
I have finished the work.
The leading feature in the character
of Jesus Christ unquestionably was,
devotedness to the service of God.
He lived only to "do his will." It
was his "meat and drink," his daily,
hourly, momentary occupation. From
this, pleasure had no charms to seduce,
pain no power to terrify him. At the
table, in the temple, on the mount, by

the wayside, weary, hungry, defamed,
by night, by day, in every state and
every place, weeping over the grave of
Lazarus, riding triumphantly into Je
rusalem, praying in the garden, hang
ing on the cross, Jesus was still the
same, — he " did the will of the Father,
who sent him." Fancy can imagine
nothing more sublime than the unity
of that great purpose. Bowdlee.
This is the best proof which Christ
gave, or indeed could give, that the
life fie led was divine. Would you
lead a Christian life ? Lead such a life
as Christ led. No fife unlike his can
be a Christian life ; and every life,
in proportion as it comes near to his,
will in that same degree be Christian.
Our Saviour did not undergo all those
grievous pains for us merely that we
should cease to commit sin. It is
not for that negative, that slumber
ing, for that sluggish and inglorious
virtue, that he has prepared the glories
of his kingdom. He did not come to
reign over the dead ; nor was it any
part of his purpose to people heaven
with drones and sleepers. As his fife
on earth was active, as he spent his
days in working the work of himv that

These words spake Jesus, and lifted up his eyes to heaven, and said, "Father, the hour
is come ; glorify thy Son, that thy Son also may glorify thee : as thou hast given him
power over all flesh, that he should give eternal life to as many as thou hast given him.-
And this is life eternal, that they might know thee the only true God, and Jesus Christ,
whom thou hast sent. I have glorified thee on the earth : I have finished the work which
thou gavest me to do. And now, 0 Father, glorify thou me with thine own self with the

THE LAST PRAYERS OF CHRIST.

337

sent him, so must all Christians do
Christ's work; and they must strive
to do it as cheerfully, as faithfully,
and as constantly as Christ did the
work of his Father. Augustus W. Hare.
That they may he one, as we are one.
A high comparison, such as man
durst not name but after him who so
warrants us. Leighton.
Nothing has driven people more into
infidelity and indifference than the mu
tual hatred of Christian congregations.
Edmund Burke.
0, be assured, then, that the top and
flower of the soul's happiness consist
in union with God and Christ Jesus !
Alexander Grosse.
My God, how oft do I thy gifts implore,
Yet know I crave thyself, 0, how much more !
Give what thou wilt, eternal life or aught,
If thou withhold thyself, thou giv'st me
naught. Sjlesios.
There are three attributes belonging
to God, such as man must have, as
ever he would be united to God. For
God is Unus et summus et bonus, One,
Chief, and Good. Hence, to be united
to God and to be made like unto him,
man must abstain from all evil, because
God is good ; from all inferior attach
ments, because he is Chief; and from
a diversity of them, because he is One,
Plotinus.

All the dead Christians reached their
stiff, cold condition through stoppage
of the healthy and thorough circula
tion of the warm life-blood of the gos
pel in act and speech.' They deferred
to the world in the important matter
of social intercourse, felt it prudent and
proper and in conformance with re
fined etiquette to keep religion entirely
out of tfie social life, until they reached
a spiritual asphyxia. Howard Crosby.
Good doctor, God hath heard my
daily petitions, for I am at peace with
all men, and he is at peace with me ;
and from that blessed assurance I feel
that inward joy which the world can
neither give nor take away from me ;
my conscience beareth me witness, and
this witness makes the thoughts of
death joyful. I could wish to live to
do the Church more service, but cannot
hope it ; lor my days are past, as a
shadow that returns not.
Bichard Hooker.
I have no anxiety or matter of care
but one : that the' churches may be at
peace in Christ. Melancthon.
That thou shouldest keep them.
It is not so much general notions of
Providence which are our best support,
but a sense of the personal interest, if
I may so speak, taken in our welfare
by Him who " died for us, and rose
again." v Dr. Arnold.

glory which I had with thee before the world was. I have manifested thy name unto the
men which thou gavest me out of the world : thine they were, and thou gavest them me ;
and they have kept thy word. Now they have known that all things whatsoever thou hast
given me are of thee. For I have given unto them the words which thou gavest me ; and
they have received them, and have known surely that I came out from thee, and they have
beheved that thou didst send me. I pray for them : I pray not for the world, but for
them which thou hast given me ; for they are thine. And all mine are thine, and thine
are mine ; and I am glorified in them. And now I am no more in the world, but these
are in the world, and I come to thee. Holy Father, keep through thine own name
those whom thou hast given me, that they may be one, as we are. While I was with them
in the world, I kept them in thy name ; those that thou gavest me I have kept, and none
of them is lost, but the son of perdition ; that the scripture might be fulfilled. And now
come I to thee ; and these things I speak in the world, that they might have my joy ful
filled in themselves. I have given them thy word ; and the world hath hated them, because
they are not of the world, even as I am not of the world. I pray not that thou shouldest
22

338

CHRIST IN LITERATURE.

He who came from the Father and
was in the world seems, in the cl6se
of his farewell prayer, to have summed
up his reflections on mankind in these
words : 0 righteous Father, the world
hath not known thee! Did they but
know thee, they could not but love
thee ! All then that is asked of you
is this : Learn to think rightly of God :
your views of all things will then be
rectified: you will "acquaint your
selves with him, and be at peace." Marttn.
Many times Jesus and his people
pull against one another in prayer.
You bend your knee in prayer and say,
" Father, I will that thy saints be with
me where / am " ; Christ says, " Fa
ther, I will that they also whom thou
hast given me be with me where / am."
Thus the disciple is at cross-purposes
with his Lord. The soul cannot be in
both places ; the beloved one cannot be
with Christ and with you too. Now,
which pleader shall win the day ? If
you had your choice, if the King

should step from his throne, and say,
" Here are two supplicants praying in
opposition to one another ; which shall
be answered ? " 0, I am sure, though
it were agony, you would start from
your feet, and say, "Jesus, not my
will, but thine, be done." You would
give up your prayer for your loved
one's life, if you could realize the
thought that Christ is praying in the
opposite direction, " Father, I will
that they also whom thou hast given
me be with me where I am." Lord,
thou shalt have them. By faith we
let them go. Spurgeon.
THE GARDEN OF GETHSEMANE.
When they had sung a hymn.
It were well for us if, in seasons of
trouble, we betook ourselves to praise,
and not only to prayer  So far
from being unsuited to circumstances
of perplexity and danger, the song
of praise should at least mingle with
the cry of prayer. If you would arm
yourselves for trouble and duty, you
should recount the marvelous acts of

take them out of the world, but that thou shouldest keep them from the evil. They are
not of the world, even as I am not of the world. Sanctify them through thy truth : thy
word is truth. As thou hast sent me into the world, even so have I also sent them into
the world. And for their sakes I sanctify myself, that they also might be sanctified
through the truth. Neither pray I for these alone, but for them also which shall believe
on me through their word : that they all may be one ; as thou, Father, art in me, and I in
thee, that they also may be one in us : that the world may believe that thou hast sent me.
And the glory which thou gavest me I have given them ; that they may be one, even as
we are one : I in them, and thou in me, that they may be made perfect in one ; and that
the world may know that thou hast sent me, and hast loved them, as thou hast loved'me.
' Father, I will that they also, whom thou hast given me, be with me where I am ; that
they m_ay behold my glory, which thou hast given me : for thou lovedst me before the
foundation of the world. 0 righteous Father, the world hath not known thee : but I have
known thee, and these have known that thou hast sent me. And I have declared unto
them thy name, and will declare it : that the love wherewith thou hast loved me may be
in them, and I in them."
And when they had sung a hymn, they went out over the brook Cedron, into the mount
of Olives. Then cometh Jesus with them unto a place called Gethsemane, where was a
garden, into the which he entered, and his disciples.
And he saith unto the disciples, " Sit ye here, while I go and pray yonder." And he
took with him Peter and the two sons of Zebedee, and began to be sorrowful and very
heavy. Then saith he unto them, "My soul is exceeding sorrowful, even unto death : tarry ye
here, and watch with me."

THE LAST PRAYERS OF CHRIST.

339

the Lord, as well as supplicate the com
munications of his grace. This is too
much overlooked and neglected by
Christians. They are more familiar
with the earnest petition than the
grateful anthem  Before they
departed, — the Bedeemer to the terri
ble agony, the disciples to the dreaded
separation, — the last thing that they
did was to join in the chanting of
thankful psalms. It was not until
they had sung an hymn, but then it
was, that they went out unto the Mount
of Olives. H. Melville.
He fell on the ground.
When the flail of affliction is upon
me, let me not be the chaff, that flies
in thy face, but the corn, that lies low
at thy feet. Philip Henry.
He began.
All his former sufferings were nothing
in comparison of his last. 'T is there
fore said that at the bare apprehension
of them he " began to be sorrowful," as
if he had never felt any grief till then.
His former afflictions were like scat
tered drops of rain; but, as in the deluge
all the fountains beneath and all the
windows of heaven above were opened,
so in our Saviour's last sufferings the
anger of God, the cruelty of men, the
fury of devils, broke out together
against him. Dr. Bates.
His soul was crucified more than his
body. Farindon.
It is to my mind a most gracious in
stance of our Lord's exceeding love to
us, that he himself drank the cup of
human suffering to the very bottom ;
that no servant of Christ can fear his

death so painfully, or feel himself so
forsaken and miserable whilst actually
undergoing it, as his Master did before
him. Dr. Arnold.
The right understanding of the
whole important narration must be
acquired by bearing in mind the reality
of the manhood of our Lord, in all its
abasement and weakness, by following
out' in him the analogy which pervades
the characteristics of human sufferings ;
the strength of the resolved spirit and
calm of the resigned will continually
broken in upon by the inward giving
way of human feebleness and limited
power of endurance. But as in us, so
in tfie Lord, these seasons of dread
and conflict stir not the ruling will,
alter not the firm resolve. This is
most manifest in his first prayer, — "if
consistent with, that work which I
have covenanted to do." Here is the
reserve of the will to suffer, — it is
never stirred. Alford.
" 0 Father ! not my will, but thine, be done " ;
So spake the Son.
Be this our charm, mellowing earth's ruder
noise
Of griefs and joys,
That we may cling forever to thy breast
In perfect rest. John Eeble.
We cannot arrive at any portion of
heavenly bliss without in some measure
imitating Christ. ^And they arrive at
the largest measure of heavenly bliss
who imitate the most difficult parts of
Christ's character, and, bowed down
and crushed under his feet, cry, in full
ness of faith, "Father, thy will be
done!" S.T. Coleridge.

And he went a little farther, and fell on his face, and prayed, saying, " 0 my Father, if
it be possible, let this cup pass from me : nevertheless not as I will, but as thou wilt. "
And when he rose up from prayer, and was come to his disciples, he found them sleeping
for sorrow. And he saith unto Peter, "What, could ye not watch with me one hour?
Watch and pray, that ye enter not into temptation : the spirit indeed is willing, but the
flesh is weak."
He went away again the second time, andi prayed, saying, " 0 my Father, if this cup
may not pass away from me, except I drink it, thy will be done."
And he came and found them asleep again, (for their eyes were heavy,) neither wist they
what to answer him. And he left them, and went away again, and prayed the third time,

340

CHRIST IN LITERATURE.

All our repinings and murmurings
and discontents arise from this, that we
cannot say, Thy will be done I
Farindon.
Peace does not dwell in outward
things, but within the soul; we may
preserve it in the midst of the bitterest
pain, if our will remain firm and sub
missive. Peace in this life springs
from acquiescence, not in an exemption
from suffering. Fenelon.
Satan always rocks the cradle when
we sleep at our devotions. Bishop Hall.
Angels came. i
The nature of the good angels is
a humble, loving, and kindly nature.
An angel's is a fine, tender, kind heart.
As if we could find a man who had a
heart sweet all through, and a gentle
will; without subtlety, yet of sound
reason ; at once wise and simple. He
who has seen such a heart has colors
wherewith he may picture to himself
what an angel is. Martin Luther.
Afflicted Christians, when you pass
through your Gethsemane, do not
think solely of its desolation, but also
of all its Divine beauty since the Be-
deemer traversed it, and be sure it is
this gloomy garden of olives which is
nearest to the goal. It is there that
the narrow gate is opened through
which the self-despoiled and the self-
crucified pass, kings and priests unto
the Lord, and have found in the tears

of affliction borne with patience an
anointing more holy than Aaron's. Pressens*.
the betrayal and arrest.
The Everlasting Day was so obscured
in its human tabernacle that it must
be sought out with lanterns and torches,
although destined to destruction by
the powers of darkness. Augustine.
It is said to have been the custom
of our Lord Jesus, when he sent forth
any of his disciples, to receive them
with a kiss on their return. Therefore
it was that the traitor, for a sign to
them, betrayed Jesus with a kiss, and,
coming before the rest, with a kiss
joined him; as though he had said,
" I am not connected with this armed
multitude ; I return only, as is our
habit, and kiss thee, saying, Hail,
Master ! " Bonaventura.
Had Judas apprehended this word
friend out of the mouth of Christ,
as Benhadad did the word brother
from the mouth of Ahab (1 Kings xx.
32 - 34), doubtless he would have
found the God of Israel more merciful
than Benhadad found the King of
Israel. But God was more displeased
with Cain for despairing of his mercy
than for murdering his brother, and
with Judas for hanging himself than
for betraying his Master, in that they
would make the sins of mortal man

saying the same words. And there appeared an angel unto him from heaven, strengthen
ing him. And being in an agony he prayed more earnestly : and his sweat was as it were
great drops of blood falling down to the ground.
Then cometh he to his disciples, and saith unto them, " Sleep on now, and take your
rest : behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.
Bise, let us be going : behold, he is at hand that doth betray me. ''
And while he yet spake, lo, Judas, which betrayed him, (for he knew the place : for
Jesus ofttimes resorted thither with his disciples,) one of the twelve, came, and with him a
great multitude with lanterns and torches and swords and staves, from the chief priests
and elders of the people.
Jesus therefore, knowing all things that should come upon him, went forth, and said
unto them, "Whom seek ye ? "
They answered him, "Jesus of Nazareth."
Jesus .saith unto them, " I am he."

THE PRAYERS OF CHRIST.

341

greater than the infinite mercy of the
Eternal God, or as if they could be
more sinful than God was merciful.
Bishop Baily.
The same sign doth the world give
the Devil : " Whomsoever I shall
caress and favor, whomsoever I shall
heap honor and riches on, whomsoever
I shall embrace and kiss, that same is
lie: hold him fast." Such a darling of
the world is too often fast bound in
the, silken bands of voluptuousness and
consigned over to be bound in chains
of massy darkness. Hopkins.
It must, I think, be allowed that
Judas could not have expected that
Christ's death would follow on his
betrayal. His speedy remorse when
he saw the turn events were taking
seems to prove this ; and even his
hypocritical kiss agrees with it, by
which he seems anxious to keep on
good terms with his Master ; as if he
said while he kissed him, " Mark, I
have nothing to do with the crowd
which is coming to assault thee."
Thus he probably thought that he
might at once by his treachery hurry
on the crisis, and prove whether or
no his Master had the Divine power
which had so long been attributed to
him, and yet retain his good-will ; that
if, as he probably expected, Christ
proved victorious, he might still hope
to share in his triumph (verse 30) ; and
at the same time, in his bargain with

the priests, he takes the opportunity
of indulging his low propensity for
gain. A sad picture this, truly, of a
miserably lost nature, striving by base
deceit to gratify inordinate selfishness,
without giving up all hopes of reigning
in Christ's kingdom. Archbishop Tait.
When men sought to make him a
king he fled ; now that they seek to
put him to death he goes forth to meet
them. Stier.
When the first Adam became ob
noxious to the Divine punishment, he
fled and hid himself ; and God called,
" Adam, where art thou ? " But the
second Adam, when he was to be de
livered into the hands of the enemy,
called out, " Here am I." Eambach.
I will give another difference of this
fear according to the gestures of men,
as they were good or bad. Abraham
fell forward on his face when the Lord
spake unto him ; in all probability so
did St. Paul, when at his conversion
the light from heaven did shine about,
so that he and all that were with him
fell flat to the ground, and were Sore
afraid. These in their fear fell towards
God and towards the throne of his foot
stool ; but those ungracious servants
of the high priests, that came to lay
hold of our Saviour and to bind him,
as soon as Christ had said to them,
" Whom seek ye? 1 am he," they went

And Judas also, which betrayed Mm, stood with them. As soon then as he had said
unto them, " I am he," they went backward, and fell to the ground.
Then asked he them again, "Whom seek ye ? "
And they said, " Jesus of Nazareth.''
Jesus answered, " I have told that I am he : if therefore ye seek me, let these go their
way" : that the saying might be fulfilled, which he spake, " Of them which thou gavest
me have I lost none. "
Now he that betrayed him gave them a sign, saying, " Whomsoever I shall kiss, that
same is he : hold him fast." And forthwith he came to Jesus, and said, "Hail, Master" ;
and kissed him.
And Jesus said unto him, " Friend, wherefore art thoii come ? Judas, betrayest thou the
Son of man with a kiss ? "
Then the band and the captain and officers of the Jews took Jesus, and bound
him.

342

CHRIST IN LITERATURE.

backwards and fell to the ground. This
is a naughty fear which recoils from
God and runs back from his command
ments. Bishop Haoket.
PETER SMITES THE HIGH PRIEST'S
SERVANT.
Put up again.
What is here said to Peter does in
deed prohibit the use of the sword, but
not in a cause of self-defense. For
here there was no necessity for Peter's
defending himself, since Christ had
said, " Let these go their way, that the
saying might be fulfilled wfiicfi fie
spake, Of them which thou gavest me
I have lost none " ; nor for his defend
ing Christ', who was unwilling to be
defended. Peter, therefore, being a
man of an irascible temper, was urged on
here with a mind of revenging, not of
defending, his Master. Grotius.
They that take the sword, etc.
Death is ordered to be punished by
death, not because one is equivalent to
the other, for that would be expiation
and not punishment ; nor is death
always an equivalent for death : the
execution of a needy, decrepid assassin
is a poor satisfaction for the murder of
a nobleman in the bloom of his youth
and full enjoyment of his friends, his
honors, and his fortune. But the reason
upon which this sentence is ground
ed seems to be, that this is the highest
penalty that man can inflict, and tends
most to the security of mankind by
removing one murderer from the earth
and setting a dreadful example to
deter others ; so that even this grand

instance proceeds from other principles
than those of retaliation. Judge Blackstone.
the healing of malchus' ear.
When in the garden, past the brook,
The hostile band around our Lord
Thronged close on Judas' sign :
" Lord, shall we smite them with the
sword ? '"
The zealous Peter asked, nor stayed
To hear what answer Jesus made ;
But drew forthwith in eager haste,
And, smiting, cut off Malchus' ear.
Then, prompt to right his servant's wrong,
And make his love and power more clear
(Which friend and foe can comprehend,
And both to harmony can blend),
Christ touched the ear and healed it :
And hence a lesson shineth clear,
From the "beloved physician's " page,
Of caution and of heavenly cheer.
For still the loyal hearts and true
The Apostle's error oft renew.
In over haste, or half-taught zeal,
We still outrun the Lord's command ;
Still think to serve his Church's need,
With smiting, not with binding hand ;
Using weak wrath, not mighty love,
To spread the kingdom from above. P. G. Wilson.
" Then all the disciples forsook him
and fled." That utter desertion had
been one of the incidents of this night
of sorrows which his foreseeing eye
had already fixed. "The hour com
eth," he had said to them in the upper
chamber, " yea, is now come, that ye
shall be scattered, every man to his
own, and shall leave me alone ; and
yet I am not alone, because the Father
is with me." It was only during that
hurried march from the garden fo the

When they which were about him saw what would follow, they said unto him, "Lord,
shall we smite with the sword ? " Then Simon Peter having a sword drew it, and smote
the high priest's servant, and cut off his right ear. The servant's name was Malchus.
Then said Jesus unto Peter, "Put up thy sword into the sheath : the cup which my
Father hath given me, shall I not drink it ? for all they that take the sword shall perish
with the sword. Thinkest thou that I cannot now pray to my Father, and he shall pres
ently give me more than twelve legions of angels ? but how then shall the scriptures be
fulfilled, that thus it must be? Suffer ye thus far." And he touched Malchus' ear, and
healed him.
Then Jesus said unto the chief priests, and captains of the temple, and the elders, which \
were come to him, "Be ye come out, as against a thief, with swords and staves ? When I

THE LAST PRAYERS OF CHRIST.

343

judgment-hall that Jesuswas left literal
ly and absolutely alone; not one friendly
eye upon him, not one friendly arm with
in his reach. But- this temporary soli
tude, was it not the type of the inner,
deeper solitude in which his whole
earthly work was carried on ? Not the
solitude of the hermit or the monk, — he
lived ever with and among his fellow-
men ; not the solitude of pride sullenly
refusing all sympathy and aid ; not
the solitude of selfishness, creating
around its icy center a cold, bleak,
barren wilderness ; not the solitude of
sickly sentimentality, forever crying
out that it can find no one to under
stand or appreciate. No ; but the sol
itude of a pure, holy, heavenly spirit,
into all whose deeper thoughts there
was not a single human being near him
or around him who could enter ; with
all whose deeper feelings there was not
one who could sympathize ; whose tru
est, deepest motives, ends, and objects,
in living and dying as he did, not one
could comprehend. Spiritually, and
all throughout, the loveliest man that
ever lived was Jesus Christ. But
there were hours when that solitude
deepened upon his soul. So was it in
the garden, when, but a stone-cast from
the nearest to him upon earth, even that
broken, imperfect sympathy which
their looking on him and watching
with him in his great sorrow might
have supplied was denied to him, and
an angel had to be sent from beaven
to cheer the forsaken one of earth.
So was it upon the cross, in that dread
moment when he could no longer even
say, " I am not alone, for my Father is
with me " ; when there burst from his

dying lips- that cry, — a cry from the
darkest, deepest, dreariest loneliness
into which a pure and holy spirit ever
passed, — " My God, my God, why
hast thou forsaken me?" Shall we
pity him in that lonely life, these
lonely sufferings, that lonely death?
Our pity he does not ask. Shall we
sympathize with him ? Our sympathy
he does not need. But let us stand
by the brink of that deep and awful
gulf into which he descended and
through which he passed ; and let
wonder, awe, gratitude, love, enter
into and fill all our fiearts as we re
member that descent and that passage
were, made to redeem our souls from
death and to open up a way for us into
a sinless and sorrowless heaven. Dr. Hanna.
A certain young man.
Calvin is of opinion' that this short
narrative was introduced in order to
show in the most striking manner the
riotous and lawless nature of the scene ;
no sense of shame deterring these reck
less offenders from rougfily seizing an
innocent youtfi, wfio had probably
been roused from his bed by the
tumult. Clarius regards it as exhibit
ing the utter desertion of our Lord ;
for " this young man," he observes,
would rather escape in a state of nu
dity than be apprehended as One of
the followers of Christ." Bishop J.
Taylor adheres to the old tradition that
the person in question was St. John
the Evangelist ; but we are told that
all the Apostles had left the ground
(verse 50). Townson and Gresswell
suppose him to have been St. Mark.
James Ford.

was daily with you in the temple, ye stretched forth no hands against me : but this is your
hour, and the power of darkness." Then all the disciples forsook him, and fled.
And there followed him a certain young man, having a linen cloth cast about his naked
body ; and the young men laid hold on him : and he left the linen cloth, and fled from
them naked.

CHAPTER XXXIX.
THE TRIAL AND CONDEMNATION OF CHRIST.

PETER'S DENIAIi.
Soon after he drew back and fol
lowed at a distance, he forsook and
forsware his Lord. From which we
may certainly conclude that we shall
never stand steadfast in the doctrine
and faith of our Lord unless we en
deavor to harden our faces and strength
en our foreheads against all such fear
of the looks or tongues of men.
Bishop Sparrow.
From Peter's " following afar off,"
we see that fear and shame had begun
to work ; when he got to the palace,
instead of manfully following his Mas
ter up to the council-room, to stand as
witness in his defense, he stood loiter
ing at the gate below. Cecil.
Warmed himself.
Truly now dost thou tempt God to
allow thy lock to be cut off, when
thou art so bold to lay thee down on
the lap of temptation. Gurnall.
As soon as we cease to fear what is
evil, there is only one step before we

shall do it. As soon as we cease either
to fight or to flee, we are nearly under
the yoke. Felix Neff.
Of all the fatal effects of sin, none
looks so dreadfully, none strikes so
just a horror into considering minds,
as that every sinful action a man does
naturally disposes him to another ; and
that it is hardly possible for him to do
anything so ill but that it proves a pre
parative and introduction to the doing
of something worse. As temptation
brings a man to sin, so sin also brings
him to temptation. Dr. South.
A willful falsehood told is a cripple,
not able to stand of itself without
some to support it : it is easy to tell a
lie ; hard to tell but a lie.
Thomas Fuller.
0, what kindness ! Even whep he
was bound, even when he was denied,
he did not fail to attend to the salva
tion of his disciple ! Theophtlact.
Many a time had he heard this bird,
and was no whit moved with the noise ;

And led Mm away to Annas first ; for he was father-in-law to Caiaphas, which was the
high priest that same year. Now Caiaphas was he which gave counsel to the Jews, that it
was expedient that one man should die for the people. Now Annas had sent him bound
unto Caiaphas the high priest. And Simon Peter followed Jesus afar off, and so did
another disciple : that disciple was known unto the high priest, and went in with Jesus
into the palace of the high priest. But Peter stood at the door without. Then went out
that other disciple, which was known unto the high priest, and spake unto her that kept
the door, and brought in Peter. And the servants and officers stood there, who had made
a fire of coals ; for it was cold : and they warmed themselves : and Peter went in and
warmed himself" and sat with the servants, to see the end.

THE TRIAL AND CONDEMNATION OF CHRIST. 345

now there was a bird in his bosom
that crowed louder than this, whose
shrill accent, conjoined with this, as
tonished the guilty disciple 
This cock did but crow like others ;
neither made nor knew any difference
of this tone and the rest : there was a
Divine Hand, that ordered this morn
ing's note to be a summons of peni
tence. He that foretold it had fore-
appointed it : that bird could not but
crow then ; and all the noise in the
high priest's hall could not keep that
sound from Peter's ear. But, 0 Sav
iour, couldst thou find leisure, when
thou stoodest at the bar of that unjust
and cruel judgment, amidst all that
bloody rabble of enemies, in the sense
of all their fury and the expectation
of thine own death, to listen unto this
monitor of Peter's repentance, and
upon the hearing of it, to cast back
thine eyes upon thy denying, cursing,
abjuring disciple? 0, mercy without
measure, and beyond all the possibility
of our admiration, to neglect thyself
for a sinner, to attend the repentance
of one when thou wert about to lay
down thy life for all. 0 God, tfiou
art still equally merciful. Let the

sound of thy faithful monitors smite
my ears, and let the beams of thy mer
ciful eyes wound my heart, so as I
may go forth and weep bitterly. Bishop Hall.
They whom Jesus looks on mourn
their misdeeds. St. Peter at first de
nied, yet wept not ; for the Lord had
not looked on him : St. Peter a second
time denied, yet wept not ; for the
Lord hitherto had not looked on him :
he denied a third time, and Jesus
looked on 'him ; and then he wept
most bitterly. Ambrose.
He, who before had taught me by
his good life how I should stand so as
not to fall, hath now taught me by his
repentance how, in the case of my fall
ing, I should rise again. Jerome.
Struck Jesus.
Remember that when any man re
viles or strikes you, it is not the
tongue that gives you the opprobrious
language, or the hand that deals the
blow, that injures or affronts you ; but
it is your own resentment of it as an
injury or affront that makes it such
to you. When therefore you are pro
voked, this is owing entirely to your

And as Peter was beneath in the palace, there cometh the damsel that kept the door.
And when she saw Peter warming himself, she earnestly looked upon him, and said, "Art
not thou also one of this man's disciples ? "
But he denied, saying, "I know not, neither understand I what thou sayest."
And he went out into the porch ; and the cock crew.
And a maid saw him again, and began to say to them that stood by, "-This is one of
them. " And he denied it again.
And about the space of one hour after, they that stood by said again to Peter,- " Surely
thou art one of them : for thou art a Galilean, and thy speech agreeth thereto. ''
But he began to curse and to swear, saying, " I know not this man of whom ye speak."
And immediately, while he yet spake, the second time the cock crew.
And the Lord turned, and looked upon Peter.
And Peter called to mind the word that Jesus said unto him, " Before the cock crow
twice, thou shalt deny me thrice.'' And when he thought thereon, he went out and wept
bitterly. The high priest then asked Jesus of his disciples, and of his doctrine. Jesus answered
him, "I spake openly to the world ; I ever taught in the synagogue, and in the temple,
whither the Jews always resort ; and in secret have I said nothing. Why askest thou me ?
ask them which heard me, what I have said unto them : behold, they- know what I said."
And when he had thus spoken, one of the officers which stood by struck Jesus with the
palm of his hand, saying, " Answerest thou the high priest so ? "

346

CHRIST IN LITERATURE.

own apprehensions of the thing. And
especially guard yourself well against
the first impression's ; for if you can
but so far subdue your passion as to
gain time for cooler thoughts, you will
easily attain to a good government of
yourself afterwards. Epictetus.
Some one will ask here, why he did
not do what he himself commanded;
i. e. not make this answer, but give
" the other cheek " to the smiter 1
(Matthew v. 39.) But what if he
did both, — both answered gently, and
gave not his cheek only to the smiter,
but his whole body to be nailed to
the cross ? And herein he shows that
these precepts of patience are to be
performed, not by the posture of the
body, but by the preparation of the
heart ; for it is possible that a man
may give his cheek outwardly and yet
be angry at the same time. How
much better is it to answer truly, yet
gently, and be ready to bear even se
verer treatment with patience !
Augustine.
Some people cannot be injured.
The smitten cheek only blushes ; the
broken heart only pours forth treas
ures ; the lonely life goes into the very
heart of God. But let us take the
more care lest we injure. In the next
world we shall have to see the martyrs'
crowns that we have made.
Edward Garrett.
As soon as it was day.
How many are quite unworthy to
see the light, and yet the day dawns.
Seneca.

Found none.
He conversed in the world, yet con
tracted none of its pollution ; but, like
his glorious emblem, the light, passed
through all things undefiled. Bishop Horne. •
From this passage, as well as from
the treatment of Stephen (Acts vi. 1 3),
we learn that statements derogatory to
the temple were treated as blasphemy.
Nor is it difficult to infer the reason
of this, ¦ — the temple being the symbol
of the Jewish religion. Lange.
Answered nothing:.
There is a dignity in silence which,
though we must not assume it for our
own sakes, we may prudently preserve
for our cause's sake. And let me add,
that there is scarcely any more salu
tary exercise of self-denial than to
suppress that very thing which on
ground of feeling we should be eager
to send abroad. A. Knox.
Under false accusations be silent,
and leave your actions to shame your
adversaries. Bishop Medley.
The very whispers of an acquitting
conscience will drown the voice of the
loudest slanderer. Dr. South.
Rent his clothes.
Not that the Jews were such ill hus
bands in their grief as to tear their
clothes inconveniently ; but at the
bosom of their garments was a seam,
slightly sewed, wliich they easily rent
in sunder and mended afterwards again.
Bishop Gauden.

Jesus answered him, "If I have spoken evil, bear witness of the evil ; but if well, why
smitest thou me?"
And as soon as it was day, the elders of the people and the chief priests and the scribes
came together, and led him into their council. And the chief priests and all the council
sought for witness against Jesus to put him to death ; and found none. For many bare
false witness against Mm, but their witness' agreed not together. And there arose certain,
and bare false witness against him, saying, "We heard him say, I will destroy this
temple that is made with hands, and within three days I will build another made without
hands." But neither so did their witness agree together.
And the high priest stood up in the midst, and asked Jesus, saying, " Answerest thou
nothing ? what is it which these witness against thee ? "
But he held his peace, and answered nothing.

THE TRIAL AND CONDEMNATION OF CHRIST. 347

The practice of rending the clothes
on occasions of supposed blasphemy
was based on 2 Kings xviii. 37.
Originally it was a natural outburst
of most intense pain, such as grief or
indignation, or both of these emotions.
Hence, it would be voluntary, and not
subject to a special ordinance. But at
a later period, when many of these
outbursts were more theatrical than
real, their exercise was regulated by
special rules, according to Maimonides,
quoted by Buxtorf, just as similar
manifestations were made the subject
of regulation in the mediaeval Church.
The rent made in the garment was
from the neck downward, and about
a span in length. The body dress and
the outer garment were left untouched. Lange.
What men want of reason in their
opinions they generally supply and
make up with rage. Archbishop Tillotson.
Behold affronts and indignities which
the world thinks it right never to
pardon, which the Son of God endures
with a Divine meekness ! Let us cast
at the feet of Jesus Christ, thus un
worthily treated by his creatures, that
false honor, that quick sense of
affronts, that mischievous refinement,
which is punctilious about a trifle,
which exaggerates everything and par
dons nothing, and, above all, that devil
ish determination in resenting injuries.

The more he is abased for us, the more
we ought to adore him. Quesnel.
CHRIST BEFORE PILATE.
Pilate. The name indicates that he was con
nected by descent or adoption with
the gens (or clan) of the Pontii, first
conspicuous in Roman history in the
person of Caius Pontius Telesinus, the
great Samnite general. He was the
sixth Roman Procurator of Judaea, and
under him our Lord Jesus Christ
worked, suffered, and died, as we learn
not only from the Scriptural author
ities, but from Tacitus. He was ap
pointed A. D. 25 - 26, in the twelfth
year of Tiberius. One of his first acts
was to remove the headquarters of
the army from Caesarea to Jerusalem.
The soldiers of course took with them
their standards, bearing the image of
the emperor, into the holy city. No
previous governor had ventured on such
an- outrage. The people poured down
in crowds to Caesarea, where the pro
curator was then residing, and besought
him to remove the images. After five
days of discussion he gave the signal
to some concealed soldiers to surround
the petitioners, and put them to death
unless they ceased to trouble him ; but
this only strengthened their determi
nation, and they declared themselves
ready rather to submit to death than
forego their resistance to an idolatrous
innovation. Pilate then yielded, and
the standards were by his order brought

Again the high priest asked him, and said unto him, " I adjure thee by the living God,
that thou tell us whether thou be the Christ, the Son of God."
Jesus saith unto him, " I am : and ye shall, see the Son of man sitting on the right hand
of power, and coming in the clouds of heaven."
Then said they all, "Art thou then the Son of God ? "
And he said unto them, ' ' Ye say that I am. "
Then the high priest rent his clothes, saying, " He hath spoken blasphemy ; what fur
ther need have we of witnesses ? behold, now ye have heard his blasphemy. What think
ye?" They answered and said, " He is guilty of death."
And the men that held Jesus mocked him, and smote him. And some began to spit on
him, and to cover his face, and to buffet him, and to say unto him, " Prophesy unto us,
thou Christ, who is he that smote thee ? "
And many other things blasphemously spake they against him.

348

CHRIST IN LITERATURE.

down to Cassarea. On two other occa
sions he nearly drove the Jews to in
surrection : the first when he hung up
in his palace at Jerusalem some gilt
shields inscribed with the names of
deities, which were only removed by
an order from Tiberius ; the second,
when he, appropriated the revenue from
the redemption of vows (Corban) to
the construction of an aqueduct. This
order led to a riot, which he suppressed
by sending among the crowd soldiers
with concealed daggers, who massa
cred a great number not only of rioters,
but of casual spectators. To these
specimens of his administration from
profane authors, we must add the
slaughter of certain Galileans, which
was told to our Lord as a piece of
news (Luke xiii. 1), and on which he
founded some remarks on the connec
tion of sin and calamity. Tt must
have occurred at some feast at Jeru
salem, in the outer court of the Tem
ple. It was the custom for the pro
curators to reside at Jerusalem during
the great feasts, to preserve order, and
accordingly, at the time of our Lord's
last passover, Pilate was occupying his
official residence in Herod's palace 
We learn from Josephus that his anxi
ety to avoid giving offense to Csesar
did not save him from political dis
aster. The Samaritans were unquiet
and rebellious. Pilate led his troops
against them and defeated them easily

enough. The Samaritans complained
to Vitellius, now president of Syria,
and he sent Pilate to- Rome to answer
their accusations before the emperor.
When he reached it he ' found Tiberius
dead, and Caius (Caligula) on the
throne, A. D. 36. Eusebius adds that
soon afterwards, " wearied with mis
fortunes," he killed himself. As to the
scene of his death there are various
traditions. One is that he was ban
ished to Vienna Allabrogum (Vienne
on the Rhone), where a singular monu
ment — a pyramid on a quadrangular
base, fifty-two feet high — is called
Pontius Pilate's tomb. Another is,
that he sought to hide his sorrows on
the mountain by the Lake of Lucerne,
now called Mount Pilatus ; asd there,
after spending years in its recesses, in
remorse and despair rather than peni
tence, plunged into the dismal lake
which occupies its summit. We learn
from Justin Martyr, Tertulfian, Euse
bius, etc., that Pilate made an official
report to Tiberius of our Lord's trial
and condemnation ; and in a homily
ascribed to Chrysostom, certain memo
randa are spoken of as well-known
documents in common circulation.
Smith's Dictionary.
Lest they should he denied.
This is horrid wickedness, to comply
with the Word of God in little matters,
on a design that you may covertly
wrong him in greater. Gurnall.

When the morning was come, all the chief priests and elders of the people took counsel
against Jesus to put him to death : and when they had bound him, they led him away
from Caiaphas unto the hall of judgment : and delivered him to Pontius Pilate the gov
ernor. And they themselves went not into the judgment hall, lest they should be defiled ;
but that they might eat the passover.
Pilate then went out unto them, and said, " What accusation bring ye against this man ? "
They answered and said unto him, "If he were not a malefactor, we would not have
delivered him up unto thee."
Then said Pilate unto them, "Take ye him, and judge him according to your law."
The Jews therefore said unto him, " It is not lawful for us to put any man to death " : that
the saying of Jesus might be fulfilled, which he spake, signifying what death he should .die.
And they began to accuse him, saying, "We found this fellow perverting the nation,
and forbidding to give tribute to Csesar, saying that he himself is Christ a king."
Then Pilate entered into the judgment hall again, and called Jesus, and said unto him,
" Art thou the King of the Jews ? "

THE TRIAL AND CONDEMNATION OF CHRIST. 349

He that defiles his soul offends God
in a much nearer concern of his, be
cause that speaks nearer relation to
him than the body : this was only his
workmanship, made out of earth ; the
spirit was created out of Himself : a
foul body is but filthy clay; but he
that does pollute his soul does putrefy
the breath of God, and stains a beam
of the Divinity. Dr. Allestrt.
CHRIST BEFORE HEROD.
Answered him nothing:.
That we may not betray ourselves, it
is necessary to learn the art of silence.
He who knows not how to be, silent
knows not how to speak. Zoroaster.
Pilate and Herod were made friends to
gether. The peace is rather founded in wrath
to the saints than love among them
selves ; they are united, but how 1
No otherwise than Samson's foxes, to

do mischief to others, rather than good
to themselves. Gurnall.
JESUS AGAIN BEFORE PILATE.
Whosoever commits any action which
Jesus has forbidden, whoever cherishes
any feeling or temper which Jesus dis
approves, whoever prefers a gainful in-.
justice, an angry passion, an evil lust,
to the service of his Lord and Master,
every such person by his deeds, if not
by his words, declares, as plainly as the
Jews did, " I will not have this man
to reign over me, but Barabbas ! " I
will have none of the purity and self-
denial of Jesus; I like' drunkenness
and rioting and debauchery far better.
I will have none of his humility ; give
me pride. I will have none of his
gentleness ; give me anger. I will
have none of his tender-heartedness ;
give me an easy, careless indifference
to the sufferings and griefs of others.

Jesus answered him, ' ' Sayest thou this thing of thyself, or did others teU it thee of me ? "
Pilate answered, "Am I a Jew ? Thine own nation and the chief priests have delivered
thee unto me : what hast thou done ? "
Jesus answered, " My kingdom is not of this world : if my kingdom were of this wdrld,
then would my servants fight, that I should not be delivered to the Jews : but now is my
kingdom not from hence."
Pilate therefore said unto him, "Art thou a king then ? "
Jesus answered, " Thou sayest that I am a king. 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."
Pilate saith unto him, " What is truth ? "
And when he had said this, he went out again unto the Jews, and saith unto them, " I
find in him no fault at aU. "
And they were the more fierce, saying, " He sthreth up the people, teaching throughout
all Jewry, beginning from Galilee to this place."
When Pilate heard of Galilee, he asked whether the man were a Galilean. And as soon
as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself
also was at Jerusalem at that time. And when Herod saw Jesus, he was exceeding glad :
for he was desirous to see him of a long season, because he had heard many things of him ;
and he hoped to have seen some miracle done by him. Then he questioned with him in
many words ; but he answered him nothing. And the chief priests and scribes stood and
vehemently accused him. And Herod with his men of war set him at naught, and mocked
him, and arrayed him in a gorgeous robe, and sent him again to Pilate. And the same day
Pilate and Herod were made friends together ; for before they were at enmity between
themselves. And Pilate, when he had called together the chief priests and the rulers and the people,
said unto them, " Ye have brought this man unto me, as one that perverteth the people :
and, behold, I, having examined him before you, have found no fault in this man touching

350

CHRIST IN LITERATURE.

How many in every place think thus,
though they may not say it ; yet there
can be no doubt that every sinful
action is an open rejecting of our Lord
and Master, and a preferring of some
vile Barabbas to him.
A. W. Hare.
For envy they had delivered him.
Envy cast an angel out of heaven.
It banished man from Paradise. It
was envy that first tainted this earth
with a brother's blood, that induced
the brethren to sell their brother (Gen
esis xxxvii. 1 1 ; Acts vii. 9), that drove
Moses out of Egypt (Acts vii. 27), that
stirred up the spirit of Aaron against
his brother, and covered Miriam with
the shame of leprosy (Numbers xii. 2 ;
Psalm cvi. 16; Deuteronomy ix. 20).
To speak briefly, a thing which the
mind shudders at, which the sight
shrinks from in dismay, and which the
ear cannot sustain, envy stretched itself
so far as to compass the death of Christ.
Peter Chrtsologus.
Envy, like a cold poison, benumbs
and stupefies ; and thus, as if con

scious of its own impotence, it folds
its arms in despair, and sits cursing in
a corner. When it conquers, it is com
monly in the dark, by treachery and
undermining, by calumny and detrac
tion. Enyy is no less foolish than de
testable ; it is ,a. vice which they say
keeps no holiday, but is always in the
wheel, and working upon its own dis
quiet. Jeremy Collier.
We hear it said that " if Virtue
were personified, all men would love
her." Men and brethren, Virtue was
personified ; she was " in the world,
and the world knew her not " ; she
" came unto her own, and her own re
ceived her not," but took her, and buf
feted her, and bound her, and scourged
her, and crowned her with thorns, and
crucified fier. Virtue was personified,
and the world neither knew nor loved
her. Walker.
Crucify him.
Then were fulfilled the words of
Isaiah, " He looked for judgment, but,
behold, oppression; for righteousness,
but, behold, a cry." Jerome.

those things whereof ye accuse him ; no, nor yet Herod : for I sent you to him ; and, lo,
nothing worthy of death is done unto him. I will therefore chastise him, and release him."
Now at that feast the governor was wont to release unto the people a prisoner, whom
they would. And there was one named Barabbas, which lay bound with them that had
made insurrection with him, who had committed murder in the insurrection. And the
multitude crying aloud began to desire him to do as he had ever done unto them.
But Pilate answered .them, saying, " Whom will ye that I release unto you ? Barabbas,
or Jesus which is called Christ ? " For he knew that for envy they had delivered him.
When he was set down on the judgment seat, his wife sent unto him, saying, "Have
thou nothing to do with that just man ; for I have suffered many things this day in a
dream because of him."
But the chief priests and elders persuaded the multitude that they should ask Barabbas,
and destroy Jesus. The governor answered and said unto them, "Whether of the twain
will ye that I release unto you ? "
They said, " Barabbas."
Pilate saith unto them, " What shall I do then with Jesus which is called Christ ? "
But they cried, saying, "Crucify him, crucify him."
And he said unto them the third time, " Why, what evil hath he done ? I have found no
cause of death in him : I will therefore chastise him, and let him go."
And they cried out the more exceedingly, " Crucify him.'"
And the voices of them and of the chief priests prevailed.
Then Pilate therefore took Jesus, and scourged him. And the soldiers of the governor
took Jesus into the common hall and gathered unto him the whole band of soldiers. And

THE TRIAL AND CONDEMNATION OF CHRIST.

351

Washed his hands.
He who fails to prevent a sin, hav
ing the power to d(5 so, sanctions its
commission. Seneca.
JUDAS ISCARIOT.
Many hold the world till it is too
hot for their hands. Thomas Jones.
Sense of an irretrievable error in
life, fastening upon the mind, is a fore
taste of hell. W. Adam.

It is not lawful to put them into the treasury.
It is observable from tfie ancient
constitutions that 't was a punishment
for some men, used in the Church, not
to receive them to the offertory ; who.
yet were not so great malefactors as to
be kept from some other privileges of
Christians. This was called commu-,
nicating without the offertory 
The oblation .... was not received,
was not suffered to come into the Cor-

they stripped him, and put on him a scarlet robe. And when they had platted a crown of
thorns, they put it upon his head, and a reed in his right hand : and they bowed the knee
before him, and mocked him, saying, " Hail, King of the Jews ! " And they spit upon
him, and took the reed, and smote him on the head.
Pilate therefore went forth again, and saith unto them, "Behold, I bring him forth to
you, that ye may know that I find no fault in him. ''
Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate
saith unto them, " Behold the man ! "
When the chief priests therefore and officers saw him, they cried out, saying, " Crucify
him, crucify him."
Pilate saith unto them, " Take ye him, and crucify him : for I find no fault in him."
The Jews answered him, " We have a law, and by our law he ought to die, because he
made himself the Son of God. "
When Pilate therefore heard that saying, he was the more afraid ; and went again into
the judgment hall, and saith unto Jesus, "Whence art thou ? "
But Jesus gave him no answer. Then saith Pilate unto him, " Speakest thou not unto
me 1 knowest thou not that I have power to crucify thee, and have power to release thee ? "
Jesus answered, " Thou couldest have no power at all against me, except it were given
thee from above : therefore he that delivered me unto thee hath the greater sin."
And from {henceforth Pilate sought to release him : but the Jews cried out,, saying " If
thou let this man go, thou art not Caesar's friend : whosoever maketh himself a king speak
eth against Csesar."
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the
judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And
it was the preparation of the passover, and about the sixth hour : and he saith unto the
jews, " Behold your King ! "
But they cried out, " Away with him, away with him, crucify him."
Pilate saith unto them,*" Shall I crucify your King ? "
The chief priests answered, " We have no king but Caisar."
When Pilate saw that he could prevail nothing, but that rather a tumult was made, he
took water, and washed his hands before the multitude, saying, " I am innocent of the
blood of this just person : see ye to it."
Then answered all the people, and said, " His blood be on us, and on our children."
And he released unto them him that for sedition and murder was cast into prison, whom
they had desired ; but he delivered Jesus to their will. And after that they had mocked
him, they took the robe off from him, and put his own raiment on him, and led him away
to crucify him.
Then Judas, which had betrayed him, when he saw that he was condemned, repented
himself, and brought again the thirty pieces of silver to the chief priests and elders, saying,
" I have sinned in that I have betrayed the innocent blood."

352

CHRIST IN LITERATURE.

ban, no more than the thirty pieces of
silver that Judas took to betray Christ,
¦ — an, excellent consideration for us to
meditate upon ; that the being excluded
from the offertory, being denied the
privilege of thus giving alms or being
bountiful to the poor, went for a very
great punishment. And so sure is the
duty a special part of piety and public
service of God. D»- Hammond.
He that purchases a manor will
think to have an exact survey of the
land. But who thinks of taking so
exact a survey of his conscience, how
that money was got that purchased the

manor ? We call that a man's means
which he hath ; but that is truly his
means what way he came by it.
Dr. Donne.
I am persuaded that if Judas, Judas
who betrayed Christ, had said unto
Christ what he said to the high priest,
/ have sinned in that I have betrayed
the innocent blood, he might have been
saved. Ambrose.
Let no man despair of God's mercies
to forgive him, unless he be sure that
his sins be greater than God's mercies.
Jeremy Taylor.

And they said, " What is that to us ? see thou to that."
And he cast down the pieces of silver in the temple, and departed, and went and hanged
himself. And the chief priests took the silver pieces, and said, "It is not lawful for to
.put them into the treasury, because it is the price of blood."
And they took counsel, and bought with them the potter's field, to bury strangers in.
Wherefore that field was called " The field of blood," unto this day. Then was fulfilled
that which was spoken by Jeremiah the prophet, saying, " And they took the thirty pieces
of silver, the price of him that was valued, whom they of the children of Israel did value ;
and gave them for the potter's field, as the Lord appointed me. ''

CHAPTEE XL.
CRUCIFIXION, DEATH, AND BURIAL OF JESUS.

CHRIST IS CRUCIFIED.
The style of the gospel is admirable
in a thousand different views ; and in
this, amongst others, that we meet
there with no invectives on the part
of the historians against Judas or
Pilate, nor against any of the enemies,
or the very murderers of their Lord.
Pascal.
The great truth now insisted on —
that evil is evil, no matter at whose
door it lies, and that men acting from
conscience and religion may do nefarious
deeds — needs to be better understood,
that we may not shelter ourselves or
our institutions under the names of the
great or the good who have passed
away. It shows us that in good com
pany we may do the work of fiends.
It teaches us how important is the
culture of our whole moral and rational
nature, how dangerous to rest on the
old and the established without habit
ually and honestly seeking the truth.
Channing.
Bearing his cross.
Abraham laid the wood upon Isaac,
his son, as a man carries his cross on
his shoulders.
Babbinical Comment on Gen. xxii. 6.

Weep not for me, hut weep for yourselves.
God's wrath is harder to bear than
Christ's cross. Eieger.
The most extreme capital punish
ment among several ancient nations ;
it was practiced even by the , Persians
(Ezra vi. 1 1 ; Esther vii. 9) ; still tfie
Persian instrument of execution was
something between the Roman cross
and the Germanic gallows. The cross
of the Romans was the severest pun
ishment for the worst criminals, and
so disgraceful that it dare not be in
flicted on Roman citizens. Those con
demned to the cross must first be
scourged, then bear their own cross,
also a tablet upon their breast stating
their crime, as far as the place of exe
cution, which lay outside the city upon
a thronged highway or upon some ex
posed spot, that the crucified might be
mocked and at the same time inspire
terror. When they had reached this
place of execution they were stripped,
and after the stupefying draught was
administered they were raised up and
nailed to the cross, which had been
previously erected, and above which
was placed an inscription. There was,
no doubt, another mode, according to

And Jesus bearing his cross went forth. And as they led him away, they laid hold upon
one Simon, a Cyrenian, who passed by, coming out of the country, the father of Alexander
and Bums, and on him they laid the cross that he might bear it after Jesus. And there
followed him a great company of people, and of women, which also bewailed and la
mented him.
But Jesus Inirning unto them said, "Daughters of Jerusalem, weep not for me, but weep
for yourselves, and for your children. For, behold, the days are coming, in the which they

23

354

CHRIST IN LITERATURE.

which the criminals were fastened to
the cross while it yet lay on the
ground. But it would appear that
the former was the more usual meth
od. The arms were first extended
and fastened to the cross-beam. The
body rested upon a peg in the center,
in a riding manner, which prevented
the hands from being torn through
and allowing the person to fall. The
feet, too, were fastened. Then began
the nailing. The old traditional view
of the Church, that the feet of the
Lord were nailed as well as his hands,
was contradicted since 1792 by Dr.
Paulus, who maintained that the feet
of Jesus were only bound. But this
assertion has been disproved by Heng-
stenberg, Hug, and Bahr. The first
proof that feet and hands were both
fastened by nails is supplied by Luke
xxiv. 39, where Jesus after his resur
rection shows the disciples his hands
and feet (with the marks in them).
Again, we have the testimonies of the
Church Fathers, who wrote .at a time

when this punishment was still prac
ticed. Upon this subject, further,
heathen writers testify that the feet as
well as the hands were nailed. Lange.
It was a hard suffering that he suf
fered for wicked men. It was more
hard that he suffered of wicked men ;
and the most hardest of all was that
he suffered with wicked men, and the
same death that wicked men and mur
derers do suffer.
Bishop Cuthbert Tunstall.
The King of the Jews.
Sucfi was the honorable nature of
the title, saith Bucer, that in the midst
of death Christ began to triumph by
it. The cross began to change its own
nature, and, instead of an engine of
torture, it became a throne of Majesty.
Flavel.
Too many learned men, like P.
Pilate, fix their Greek and Latin and
Hebrew over Christ's head, instead of
putting it at his feet. Toplady.

shall say, Blessed are the barren, and the wombs that never bare, and the paps which
never gave suck. Then shall they begin to say to the mountains, Fall on us ; and to the
hills, Cover us. For if they do these things in a green tree, what shall be done in the
dry?" And there were also two others, malefactors, led with him to be put to death. And when
they were come unto a place Balled Golgotha, that is to say, A place of a skull, they gave him
vinegar to drink mingled with gall : and when he had tasted thereof, he would not drink.
And the. soldiers crucified him, and took his garments, and made four parts, to every
soldier a part ; and also his coat : now the coat was without seam, woven from the top
throughout. They said therefore among themselves, ' ' Let us not rend it, but cast lots for
it, whose it shall be " : that the scripture might be fulfilled, which saith, " They parted my
raiment among them, and for my vesture they did cast lots." These things therefore the
soldiers did.
And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF
NAZABETH THE KING OF THE JEWS. This title then read many of the Jews : for
the place where Jesus was crucified was nigh to the city : and it was written in Hebrew,
and Greek, and Latin.
Then said the chief priests of the Jews to Pilate, "Write not, The King of the Jews ;
but that he said, I am King of the Jews.''
Pilate answered, "What I have written I have written." And it was the third hour,
and they crucified him. And with him they crucify two thieves ; the one on his right
hand, and the other on his left. And the scripture was fulfilled, which saith, "And he
was numbered with the transgressors. "
Then said Jesus, " Father, forgive them ;'for they know not what they do."
And they parted his raiment, and cast lots. And the people stood beholding. And they

CRUCIFIXION, DEATH, AND BURIAL OF JESUS. 355

That passed by.
Many did not even condescend to
stop at the place. Bengel.
If Christ when he was reproached
had come down from the cross, giving
place to those who exulted over him,
where had the virtue of patience been ?
He rather awaited his own time, en
dured reproaches, put up with mock-
ings, maintained a perfect patience ;
and he who refused to come down from
the cross came up from the grave ; and
that was a greater matter to arise from
the grave than to descend from the
cross, to destroy death by rising than
to save life by descending. Gregory.
For this very reason we believe ; be
cause Christ did not straightway come
down from the cross, but finished there
his work. Bengel.
To come forth from the grave was
a still mightier deed. Chrysostom.
THE PENITENT THIEF.
The very bross was the tribunal of
Christ ; for the Judge was placed in
the middle : one thief, who believed,
was set free ; the other, who reviled,
was condemned : which signified what
he was already about to do with the
quick and dead, being about to set
some on his right hand and some on
his left. Bishop Hall.

And we indeed justly.
It is a great sign of true repentance
when a man approves of the justice of
his own punishment. Grotius.
What would the dying sinner give
to have his Saviour so near him in his
last moments that he might pour out
his soul before him, and seize by vio
lence the hand which is alone able to
save ? Yet he who' had all these ad
vantages enjoyed none of them, but
died in his sins, void of hope and com
fort. Must the sinner then despair?
And has God forgot to be merciful?
No ; cast your eyes on the other side
of the cross, and there you may see
the mercy of God displayed in the
brightest colors. There hangs the
penitent surrounded with all the ter
rors of approaching death ; yet, in the
midst of all, calm and serene, confess
ing his sins, glorifying the justice of
God in his own punishment, rebuking
the blasphemy of his companion, jus
tifying the innocence of his Saviour,
and adoring him even in the lowest
state of misery, and at last receiving
the certain promise of a blessed im
mortality. Sherlock.
It may possibly deserve your seri
ous observation, that God Almighty
did always- something extraordinary
to grace the several passages of our
Saviour's mediatorship  What

that passed by reviled him, wagging their heads, and saying, " Thou that destroyest the
temple, and buildest it in three days, save thyself. If thou be the Son of God, come down
from the cross." Likewise also the chief priests mocking him, with the scribes and elders,
said, "He saved others ; himself he cannot save. If he be the King of Israel, let him now
come down from the cross, and we will believe him. He trusted in God : let him deliver
him now, if l>e will have him : for he said] ' I am the Son of God.' " And the soldiers also
mocked him, coming to him, and offering Mm vinegar, and saying, " If thou be the King
of the Jews, save thyself."
And one of the malefactors which were hanged railed on him, saying, " If thou be Christ,
save thyself and us."
But the other answering, rebuked Mm, saying, "Dost not thou fear God, seeing thou art
in the same condemnation ? and we indeed justly ; for we receive the due reward of our
deeds : but this man hath done nothing amiss. "
And he said unto Jesus, " Lord, remember me when thou comest into thy kingdom."
And Jesus said unto him, " Verily I say unto thee, "To-day shalt thou be with me in
Paradise."

356

CHRIST IN LITERATURE.

wonder, then, if we find one penitent
thief converted, in a miraculous man
ner, to grace his crucifixion? Christ
was now " triumphing over principali
ties and powers " ; he was now " mak
ing a show of them openly on the
cross." That therefore he should bear
off the field the prey, which he had
taken out of the jaws of the enemy,
was no more than was due to the so
lemnity of his triumphs. Very pretty
is St. Austin's remark upon this pas
sage. " Christ," saith he, " in rescuing
the poor thief upon the cross, was but
quits with the Devil : for the Devil
took man from God out of the midst
of Paradise ; Christ takes this poor
man from Satan, when he was no less
than in the very jaws of hell. Satan
ruined man on the forbidden tree, and
Christ saves him on the cursed tree."
March.
Others have written of the world
being shaken in the passion of the
Lord, and the heavens enveloped in
darkness ; that the sun withdrew ;
. that the thief after his confession was
received into Paradise. St. John hath
taught us what the others have not;
how, when laid upon the cross, he ad
dressed his mother. He thought it of
more moment that, triumphing over
his agonies, he exhibited these duties

to his mother than that he bestowed
a heavenly kingdom of eternal life.
Ambrose.
Observe how imperturbable he is
during his crucifixion, talking to the
disciple* of his mother, fulfilling proph
ecies, giving good hope to the thief;
whereas before his crucifixion he
seemed in fear : the weakness of his
nature was shown then, and the ex
ceeding greatness of his power here.
He teaches us, too, herein not to turn
back because we may feel disturbed
at the difficulties before us ; for, when
we are once actually under the trial,
all will be light and easy. Chrysostom.
the death of christ.
My God, my God 1
To deny or forget his humanity is
as great a loss to the Christian as to
deny or forget his divinity. It is as
important to know what manner of
man one may become, as it is to know
what manner of being God is.
Thomas K. Beecher.
Ye who walk in the narrow way, let
your resolution be unalterable. Think
of the blessed Saviour : " My God, my
God, why hast thou forsaken me?"
Though he was momentarily forsaken,

Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife
of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disci
ple standing by, whom he loved, he saith unto his mother, "Woman, behold thy son ! "
Then saith he to the disciple, " Behold thy mother ! " And from that hour that disciple
took her unto his own home. '
Now from the sixth hour there was darkness over all the land unto the ninth hour.
And about the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabach
thani ? " that is to say, " My God, my God, why hast thou forsaken me ? "
Some of them that stood there, when they heard that, said, "This man calleth for Elijah.''
After this, Jesus, knowing that all things were now accomplished, that the scripture might
be fulfilled, saith, " I thirst."
Now there was set a vessel full of vinegar : and straightway one of them ran and took a
sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest
said, " Let be, let us see whether Elijah will come to save him."
Jesus, when he had cried again with a loud voice, said, "It is finished ; Father, into
thy hands I commend my spirit " : and having said thus, he bowed his head, and gave
up the ghost.
And, behold, the veil of the temple was rent in twain from the top to the bottom ; and

CRUCIFIXION, DEATH, AND BURIAL OF JESUS. 357

at least so far as to be left to anguish un
conceivable and unutterable, his heart
nevertheless was fixed, and he could
still say, " My God, my God."
Upham.
The veil of the temple was rent.
As the Jews were wont to rend their
garments, when they heard blasphemy,
so the temple, not enduring the exe
crable blasphemies against the Son of
God, tore his veil in pieces. Theophylact.
Up, 0 Christian soul, and with the
dove make thy nest in the holes of
this rock. Behold the wounds of thy
Saviour. Come to this Ark, whither
all creatures repair to save themselves.
Stand and behold a little, with the de
vout women, the body of thy Saviour
upon the cross ; see him afflicted from
top to toe ; see him wounded in the
head, to heal our vain imaginations ;
see him wounded in the hands, to heai
our evil actions ; see him wounded in
the heart, to cure our vain thoughts ;
see his eyes shut up, which did en
lighten the world ; see them shut, that
thy eyes might be " turned away from
beholding vanity " ; see those ears,
which were wont to hear the joyful
hymn of the cherubim, " Holy, holy,
holy," now have heard a multitude
of reproaches ; see that countenance,
which was goodly to look upon, is
spitted upon and buffeted. The blood
of Abel cried, " Justice, justice " ; but
the blood of Christ cried, " Mercy, mer
cy." O that we had hearts to med
itate on the passion of our Lord !
Sutton.
Is it not strange, the darkest hour
That ever dawned on sinful earth
Should touch the heart with softer power
For comfort, than an angel's mirth ?

That to the cross the mourner's eye should
turn
Sooner than where the stars of Christmas
burn ?
Sooner than where the Easter sun
" Shines glorious on yon open grave,
And to and fro the tidings run,
"Who died to heal, is risen to save" ?
Sooner than where upon the Saviour's friends
The very Comforter in light and love de
scends ? Keble.
MY GOD, I LOVE THEE.
My God, I love thee ! not because
I hope for heaven thereby ;
Nor because those who love thee not
Must burn eternally.
Thou, 0 my Jesus, thou didst me
Upon the cross embrace !
For me didst bear the nails and spear,
And manifold disgrace.
And griefs and torments numberless,
And sweat of agony,
Yea, death itself, — and all for one
That was thine enemy.
Then why, 0 blessed Jesus Christ,
Should I not love thee weU ?
Not for the hope of winning heaven,
Nor of escaping hell !
Not with the hope of gaining aught,
Not seeking a reward ;
But as thyself hast loved me,
0 everlasting Lord !
E'en so I love thee, and will love,
And in thy praise will sing, —
Solely because thou art my God,
And my eternal King.
St. Francis Xavier (Latin. Translation of
Edward Caswell).
What language shall I borrow
To thank thee, dearest friend,
For this thy dying sorrow,
Thy pity without end !
0, make me thine forever,
And should 1 fainting be,
Lord, let me never, never,
Outlive my love to thee.
Paul Gerhardt.

the earth did quake, and the rocks rent ; and the graves were opened : and many bodies
of the saints wMch slept arose, and came out of the graves after his resurrection, and went
into the holy city, and appeared unto many. Now when the centurion, and they that
were with him, watching Jesus, saw the earthquake, and that he so cried out and gave up
the ghost, they feared greatly, saying, "Truly this was the Son of God." And all the
people that came together to that sight, beholding the things which were done, smote their
breasts, and returned.

358

CHRIST IN LITERATURE.

Truly this man was the Son of God.
Virtue is so lovely that even the
wicked, by a kind of natural instinct,
do approve of a conduct better than
their own. Seneca.
THE BURIAL OF JESUS.
PUate marveled.
There never was such a death as
this before; a death that had so
much curse in it to the sufferer, so
much comfort in it to the believer,
and so much wonder in it to the be
holders. Hurrion.
In the midst of temptations God
preserves this man ; though his riches
(Matthew xxvii. 57), greatness, repu
tation, and friendship of the grandees
did strongly entice him to consent to
the death of the Lord Jesus, yet he
would not  To wait for the king
dom of God is the way to resist and
overcome temptations. He that is re
solved not to lose his share in God's
kingdom hereafter will not stand upon
his losses and crosses here ; for he
knows that the future kingdom will
recompense all. Horneck.

Nothing to my ' mind affords such
comfort to us, when shrinking from
the outward accompaniments of death,
— the grave, the grave-clothes, the
loneliness, — as the thought that all
these had been around the Lord him
self, around him who died, and is
now alive for evermore. Dr. Arnold.
The Saviour is placed in the sepul
cher of another because he died for
the salvation of others. For what
could he have to do with a sepulcher,
to whom death did not properly be
long 1 What had he to do with a tomb
upon earth, whose seat was in heaven ?
"V^hat had he to do with a sepulcher,
who was only in the grave three days,
not so much like one lying in death,
as like one resting in a bed ?
Augustine.
Laid him in a sepulcher, etc
Dwell, 0 Lord, in the midst of my
heart, the object of thy eternal love ;
there recline, there repose, until the
day of thy resurrection dawn. Yet,
lest thieves steal away my treasure,

And all his acquaintance, and the women, stood afar off, beholding these things, among
which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of
Zebedee's children, which followed Jesus from Galilee, ministering unto him : and many
other women which came up with him unto Jerusalem.
The Jews therefore, because it was the preparation, that the bodies should not remain
upon the cross on the Sabbath day, (for that Sabbath was an high day,) besought Pilate
that their legs might be broken, and that they might be taken away. Then came the
soldiers, and brake the legs of the first, and of the other which was crucified with him.
But when they came to Jesus, and saw that he was dead already, they brake not Ms legs :
but one of the soldiers with a spear pierced his side, and forthwith came thereout blood and
water. And he that saw it bare record, and his record is true : and he knoweth that he
saith true, that ye might believe. For these things were done, that the scripture should
be fulfilled, "A bone of Mm shall not be broken." And again another scripture saith,
" They shall look on him whom they pierced."
And now when the even was come, there came a rich man named Joseph, of ArimathEea,
a city of the Jews : a counselor : and he was a good man, and a just : who also himself
waited for the kingdom of God : (the same had not consented to the counsel and deed of
them.) Joseph being a disciple of Jesus, but secretly for fear of the Jews, came, and went
in boldly unto Pilate, and craved the body of Jesus. And Pilate marveled if he were
already dead : and calling unto him the centurion, he asked him whether he had been any
while dead. And when he knew it of the centurion, he gave the body to Joseph. He
came therefore, and took the body of Jesus. And there came also Nicodemus, which at the
first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred

CRUCIFIXION, DEATH, AND BURIAL OF JESUS. 359

shut, as with a great stone, the door
of my heart, and close up my senses
against plunder and violence. Place
also there thy holy angels, as keepers
ever on the watch, such as will drive
far away every insidious foe and pre
serve thy sepulcher in peace. Haeftenus.
What does the grave say to you and
to me and to every one that looks into
it? What cheer breathes forth from
it ? What does it say to us but " Cor
ruption and Decay"? What does it
say but " I am the end of all Glory " 1
Oh ! we go from the clasping caress and
the kiss to the grave, that has neither
kiss nor caress nor clasping. We leave

behind us the hearth as we go io bury
our dead. We cling to them. We
look wistfully after them. And as the
sad soil beats upon the drumming cof
fin, with horror in the sound, what
says the ground to us, but " Go back
again, earth to earth. All is over and
ended " 1 And yet, what might it say
to us if we were but wise to interpret
it ? " Here thine eye shall see nothing
more; but look up and look through
and look beyond, for to thine heart,
there is immortality beyond." The
grave is but the shutting of the angel-
hand that keeps the treasure, and con
veys it safely to the other side. Beecher.

pound weight. Then took they the body of Jesus, and wound it in linen clothes with the
spices, as the manner of the Jews is to bury.
Now in the place where he was crucified there was a garden ; and in the garden a new
sepulcher, hewn out of a rock, wherein was never man yet laid. There laid they Jesus
therefore because of the Jews' preparation day. And Joseph rolled a great stone to the
door of the sepulcher, and departed. And the women also, wMch came with him from
Galilee, foUowed after, and beheld the sepulcher, and how his body was laid. And they
returned, and prepared spices and ointments ; and rested the Sabbath day according to
the commandment. And there was Mary Magdalene,' and the other Mary, sitting over
against the sepulcher.

CHAPTEE XLI.

THE RESURRECTION.

THE WOMEN VISIT THE SEPULCHER.
The Sahhath was past.
After that Christ, by resting in his
grave, had fulfilled the type of the
Jewish Sabbath day, its observance
ceased. Isidore of Seville.
When we Christians assemble or
come to church on the Sabbath day,
we do not thus because we are any
way infected with Judaism, but to
honor the Lord Jesus, who is " the
Lord of the Sabbath." In the old
time of the Jews the Sabbath was
highly esteemed; but now under the
gospel the Lord hath changed or
translated it into the Lord's Day.
For the old Sabbath appertained to
the pedagogie and rudiments of the
law; and therefore, when the great
Master came and fulfilled all that was
prefigured by it, it then ceased,; even
as a candle is put forth at the rising
and appearing of the sun. Athanasius.

Neither are Christians obliged to
such a strict rest on the Lord's Day as
the Jews were upon their Sabbath;
much less to such a rest as the Phar
isees had introduced, who would not
allow a man to roast an apple or peel
an onion or kill a flea upon tfie Sab
bath for fear of profaning it. Works
of necessity, piety, and charity, even
upon the Sabbath, did always carry
with them a dispensation from heaven ;
and upon the Lord's Day in a greater
latitude, with less cause of scruple.
Archeishop Bramhall.
The sepulcher.
The church itself, with all its mem
ories of the Lord, the gospel-story and
all theory about him, is but his tomb
until we find himself. George Macdonalb.
Who shall roll us away the stone ?
Wouldst thou sincerely repent?
Thou dost repent  When a soul
is truly troubled about the mighty

Now the next day, that followed the day of the preparation, the chief priests and Phari
sees came together unto Pilate, saying, " Sir, we remember that that deceiver said, while
he was yet alive, ' After three days I will rise again.' Command therefore that the sepul
cher be made sure until the third day, lest his disciples come by night, and steal him away,
and say unto the people, ' He is risen from the dead ' : so the last error shall be worse than
the first."
Pilate said unto them, " Ye have a watch : go your way, make it as sure as ye can."
So they went, and made the sepulcher sure, sealing the stone and setting a watch.
And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and
Salome, had brought sweet spices, that they might come and anoint him. And very early
in the morning the first day of the week, they came unto the sepulcher at the rising of the
sun.

THE RESURRECTION.

361

burden of his stony heart interposed,
hindering him from coming to Christ,
— I say, when he is seriously and sin
cerely solicitous about that impedi
ment, such desiring is a doing, such
wishing is a working. ' Do thou but
take care it may be removed ; and God
will take order it shall be removed.
Thomas Fuller.
The spiees.
Why, Joseph and Nicodemus had
brought " an hundred pound weight
of myrrh and aloes" and wrapped
them with the body of Jesus ! Was
not this enough? ' Pardon them if
they overdo their part. Amor non
credit satis esse factum, nisi ipse faciat,
says one ; " Cordial love thinks all is
not done that should be, unless itself
vbe at the doing." Bishop Hacket.
Raiment was white.
The heavenly messengers are no
where described as appearing, before
now, thus habited ; they did so appear
afterwards. Bengel.
EASTER HYMN.
Death and darkness, get you packing :
Nothing now to man is lacking.
All your triumphs now are ended,
And what Adam marred is mended.

Graves are beds now for the weary ;
Death a nap, to wake more merry ;
Youth now, fuU of pious duty,
Seeks in thee for perfect beauty ;
The weak and aged, tired with length
Of days, from thee look for new strength ;
And infants with thy pangs contest,
As pleasant as if with the breast.
Then unto him who thus hath thrown
Even to contempt thy Mngdom down,
And by Ms blood did us advance
Unto his own inheritance, —
To him be glory, power, praise,
From tMs unto the last of days ! Vaughan.
" You seek Jesus of Nazareth, which
hath been crucified." Nazareth might
keep you back, the meanness of his
birth ; and crucified more, the reproach
of his death. Inasmuch as these can
not let you, but ye seek him, — are
ashamed neither of his poor birth nor
of his shameful death, but seek him, —
and seek him not as some did when he
was alive, when good was to be done
by him, but even now dead, when
nothing was to be gotten, .... fear
not you ; nor let any fear that so seek
him. Bishop Andrewes.
The endeavors of these holy women
may all be reduced (as Christ reduced

And, behold, there was a great earthquake : for the angel of the Lord descended from
heaven, and came and rolled back the stone from the door, and sat upon it. His counte
nance was like lightning, and his raiment wMte as snow : and for fear of him the keepers
did shake, and became as dead men.
And they «aid among themselves, " Who shaU roll us away the stone from the door of
the sepulcher ? "
And when they looked, they saw that the stone was rolled away : for it was very great.
And entering into the sepulcher, they saw a young man sitting on the right side, clothed
in a long wMte garment ; and they were affrighted.
And he saith unto them, " Be not affrighted : ye seek Jesus of Nazareth, which was
crucified : he is risen ; he is not here : behold the place where they laid him. But go your
way, teU his disciples and Peter that he goeth before you into Galilee : there shall ye see
Mm, as he said unto you." And they departed qMckly from the sepulcher with fear and
great joy ; and did run to bring his disciples word.
Then [Mary Magdalene] cometh to Simon Peter, and to the other disciple, whom Jesus
loved, and saith unto them, "They have taken away the Lord out of the sepulcher, and
we know not where they have laid Mm. ''
Peter therefore went forth, and that other disciple, and came to the sepulcher. So they
ran both together : and the other disciple did outrun Peter, and came first to the sepulcher.
And he stooping down, and looking in, saw the linen clothes lying ; yet went he not in.
Then cometh Simon Peter foUowing him, and went into the sepulcher, and seeth the linen
clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but

362

CHRIST IN LITERATURE.

them in Mary Magdalene) to dilexit
multum, their great love, — of which
these four be demonstrations : 1. That
they went to the sepulcher, — love to
one dead; 2. That they brought pre
cious odors, — love that is at charges :
3. That they went early, before break
of day, — love that will take pains ;
4. That for all the stone still they
went on, — love that will wrestle with
impediments. The' first is constant, as
to the dead; the second bounteous, as
to expense; the third diligent, as up
betimes ; the last resolute, be tfie stone
never so great. Bishop Andrewes.
He is risen.
It is evident that he had left the
sepulcher before it was opened. An
angel indeed was sent to roll away the
stone; but this was not to let the
Lord out, but to let the women in 
The huge stone which would have
barred their entrance had been no bar
to his escape. Bishop Horslet.

But wherefore doth the angel foretell
that Christ should specially go before
them into Galilee, and they should see
him there, when he was seen there
neither only nor the first? Both
Christ and the angel speak of the sol
emn and public apparition in which
Christ revealed himself to all the dis
ciples together in a mountain of Galilee.
Gerhard.
peter and john run to the sep
ULCHER.
Fear not to look down ; fear not to
go down with Jesus into the grave.
Bomaine.
Here, where our Lord once laid his head,
Now the grave lies buried. ¦ Crashaw.

When our Lord raised up Lazarus
he came forth of the grave " bound
hand and foot with grave-clothes."
Though he was for the present rescued
from death by the power of Christ,
yet he must still be a subject to it;
he is revived, but yet riseth with the
bonds of death about him; he must
die again : but when our Lord riseth
he shakes off his grave-clothes; the
linen that wrapped his body in one
place, and the linen that bound his
head in another. Our Lord, being
risen, " dieth no more ; death hath no
dominion over him." Sir Matthew Hale.
For "no man can enter a strong man's
house and spoil his goods, except he
will first bind the strong man; and
then he will spoil his house." The
grave is the metropolis of death which
our General enters ; that so the place
might both assure us of his combat,
his victory, and add glory to his tri
umph. Sir J. Harrington.
Reason and Faith at once set out
To search the Saviour's tomb ;
Faith faster runs, but waits without,
As fearing to presume,
Till Beason enter in, and trace
Christ's relics round the holy place, —
" Here lay his limbs, and here Ms sacred head,
And who was by, to make his new-forsaken
bed ? " Keble.
CHRIST APPEARS TO MART MAGDA
LENE.
They were first permitted to see and
to know him who loved him with the
greatest ardor, who sought him with
the greatest zeal. Cyprian.
Two angels.
Cold discrepancy-mousers, do you
not then see that the Evangelists do not
count the angels ? There were not only

wrapped together in a place by itself. Then went in also that other disciple, which came
first to the sepulcher, and he saw, and believed. For as yet they knew not the scripture,
that he must rise again from the dead.
Then the disciples went away again unto their own home. But Mary stood without at
the sepulcher weeping : and as she wept, she stooped down, and looked into the sepulcher,
and seeth two angels in white sitting, the one at the head, and the other at the feet, where
the body of Jesus had lain.

THE RESURRECTION.

363

two angels, like a pair of grenadiers
who are left behind in front of the
quarters of the departed general, there
were millions of them ; they appeared
not always not one and the same two, — ;
sometimes this one appeared, sometimes
that ; sometimes on this place, some
times on that ; sometimes alone, some
times in company ; sometimes they
said this, sometimes they said that.
Anonymous.
I will not meddle with the question
whether the glorified body of Christ
do yet retain either the wounds or the
scars. But this is most certain, that
the memory of it will be as fresh, and
the impressions of love as deep, and its
workings as strong, as if his wounds
were still in our eyes, and his com
plaints still in our ears, and his blood
still streaming afresh. Now his heart
is open to us, and ours shut to him ;
but when his heart shall be open and
our hearts open, 0 the blessed congress
that there will then be ! What a pas
sionate meeting was there between our
new-risen Lord and the first sinful silly
woman tfiat fie appears to ! How doth
love struggle for expressions, and the
straitened fire shut up in the breast
strive to break forth? Mary 1 saith
Christ; Master I saith Mary; and
presently she clasps about his feet,

having her heart as near to his heart
as her hands were to his feet. What
a meeting of love then will ¦ there be
between the new glorified saint and
the glorious Bedeemer ! But I am
here at a loss ; my apprehensions fail
me and fall too short. Eichard Baxter.
She had come with the hope of find
ing her gracious Master, and she finds
him not ; to whom can she have re
course ? Everything abandons her ;
naught remains to her save her grief
and her tears  0 my God !
what an excellent lesson for us is this !
If we sought Jesus as Mary Magdalene
did; if, after having lost his grace by
sin, or the consolation of his love by
lukewarmness, we realized, as she did,
the greatness of our loss ; if, like fier,
we persisted in seeking Jesus ; if we
called him with cries and tears, — we
should, like her, find him again, dnd
that with an abundance of joy which
would surpass all our hopes. Pinart.
The short reply of our Lord to Mary
Magdalene after his resurrection, Touch
me not, for I am not yet ascended to my
Father, in my opinion must have been
founded in .a reference or allusion to
some prior conversation, for the want
of knowing which his meaning is

And they say unto her, "Woman, why weepest thou ?"
She saith unto them, " Because they have taken away my Lord, and I know not where
they have laid him.''
And when she had thus said, she turned herself back, and saw Jesus standing, and knew
not that it was Jesus.
Jesus saith unto her, " Woman, why weepest thou ? whom seekest thou ? "
She, supposing him to be the gardener, saith unto Mm, " Sir, if thou have borne Mm
hence, tell me where thou hast laid Mm, and I will take him away."
Jesus saith unto her, " Mary."
She turned herself, and saith unto Mm, " Eabboni " (which is to say, " Master " ).
Jesus saith unto her, "Touch, me not ; for I am not yet ascended to my Father : but
go to my brethren, and say unto them, I ascend unto my Father, and your Father ; and to
my God, and your God."
It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women
that were with them, which told these things unto the apostles. And as they went to tell
his disciples, behold, Jesus met them, saying, "All hail." And they : came and held him
by the feet, and worshiped him. Then said Jesus unto them, "Be not afraid : go tell

364

CHRIST IN LITERATURE.

hidden from us. This very obscurity,
however, is a proof of genuineness ; no
one would have forged such an answer.
Paley.
Wean thyself from sense ; habituate
thyself to faith. Bernard.
Dwell not upon this passionate
consideration1 of my bodily and per
sonal presence ; but send thy thoughts
and thy reverence and thy devotion
and thy holy amorousness up whither
I am going, to the right hand of my
Father ; and consider me, contemplate
me, there. Dr. Donne.
How could her belief in him be
otherwise than carnal, inasmuch as she
was weeping for him as a man ?
Augustine.
" There shall they see me." And
yet this best of Saviours showed him
self to them before. Bengel.
Of purpose doth the angel point to
that apparition which was the most
famous and public of all the ten.
Bishop Andrewes.
the roman soldiers' story.
As the followers and friends of
Christ, so the cruel enemies and foes

of Christ, became preachers of his glo
rious resurrection ; as Calvin truly, vel
tacendo vel mentiendo. Some by si
lence did seem to confess it ; other, by
reporting an incredible tale, did more
strongly confirm it. Dean Boys.
0 ye wretches ! 0 ye worst of
men ! You were either on the watch,
and so should have guarded him, or
you were fast asleep, and so were quite
unconscious of what happened. Augustine.
Like those who to conceal a lesser
crime incur a greater, as David had re
course to murder to hide his adultery,
so these, rather than own their former
error, plunge themselves further into
guilt. Trebeck.
THE APPEARANCE ON THE ROAD TO
EMMAUS.
It is said of our Lord, he made as
though he would have gone farther ; not as
though he therein acted deceitfully, for
not every pretended act is deception ;
but when there is no true meaning
in the pretense, then it is deception.
....__ But what truth did our Lord
convey by making as if he would go
farther, when he accompanied the dis
ciples, who knew him not, opening to

my brethren that they go into Galilee, and there shall they see me." And their words
seemed to them as idle tales, and they believed them not.
Now some of the watch came into the city, and showed unto the cMef priests all the
things that were done. And when they were assembled with the elders, and had taken
counsel, they gave large money to the soldiers, saying, "Say ye, His disciples came by
night, and stole Mm away while we slept. And if this come to the governor's ears, we wiU
persuade him, and secure you."
So they took the money, and did as they were taught ; and this saying is commonly
reported among the Jews until this day.
And, behold, two of the disciples went that same day to a village called Emmaus, wMch
was from Jerusalem about threescore furlongs. And they talked together of all these
things which had happened. And it came to pass, that, while they communed together
and reasoned, Jesus himself drew near, and went with them. But their eyes were holden
that they should not know him.
And he said unto them, "What manner of communications are these that ye have one
to another, as ye walk, and are sad ? "
And the one of them, whose name was Cleopas, answering, said unto him, "Art thou
only a stranger in Jerusalem, and hast not known the things which are come to pass there
in these days ? "
And he said unto them, " What things ? "

THE RESURRECTION.

365

them the Scriptures ? What, except
that men may arrive at the knowledge
of him through the exercise of hospi
tality? that, when he himself should
have departed from men, and ascend
ed far above all heavens, yet that he
should be in such sort with them who
minister to his servants, that when
they shall begin to say, " Lord, when
saw we thee a stranger, and took thee
in " (as if he was afar off, and thus
they had no opportunity to do this),
he shall answer, " Inasmuch as ye have
done it unto one of the least of these
my brethren, ye have done it unto me " ?
Anon.
Is it not fit we should suffer a little
to enter into the glory of Christ, since
for himself it was necessary to suffer
so much to enter into his own ? Stay
with us, gracious Lord, when thou

seest our evening approach, and the
vigor of our spirits begin to decline.
Revive us with the bread of heaven,
open our eyes to know thee, and when
thou hast filled us with thy goodness,
let us make haste to proclaim thy love
to all the world. Austin.
0 Lord, under how manifold and
various disguises, and upon how many
different paths, one after another, hast
thou gone forth to meet me, in order
that, perchance, mine eye might recog
nize and my heart might find thee !
Many a time, like the disciples of Em-
inaus, I felt my heart burning within
me, and yet my eye was holden that I
knew thee not. Tholuck.
Christ is risen ; that concerneth us
alike. The head is got above the wa
ter ; the root hath received life and
sap ; the first branches are lift up and

And they, said unto Mm, " Concerning Jesus of Nazareth, which was a prophet mighty
in deed and word before God and all the people : and how the chief priests and our rulers
delivered him to be condemned to death, and have crucified him. But we trusted that it
had been he wMch should have redeemed Israel : and beside aU this, to-day is the third day
since these things were done. Yea, and certain women also of our company made us aston
ished wMch were early at the sepulcher ; and when they found not his body, they came,
saying that they had also seen a vision of angels, which said that he was alive. And
certain of them which were with us went to the sepulcher, and found it even so as the
women had said : but Mm they saw not."
Then he said unto them, " 0 fools, and slow of heart to believe aU that the prophets
have spoken : ought not Christ to have suffered these things, and to enter into his glory ? "
And beginning at Moses and all the prophets, he expounded unto them in all the scrip
tures the things concerning himself:
And they drew nigh unto the village, whither they went : and he made as though he
would have gone farther. But they constrained him, saying, "Abide with us : for it is
tdward evening, and the day is far spent." v
And he went in to tarry with them. And it came to pass, as he sat at meat with them,
he took bread, and blessed it, and brake, and gave to them. And their eyes were opened,
and they knew him ; and he vanished out of their sight. And they said one. to another,
" Did not our heart burn within us, while he talked with us by the way, and while he
opened to us the scriptures ? " i
And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered
together, and them that were with them, saying, "The Lord is risen indeed, and hath ap
peared to Simon."
And they told what things were done in the way, and how he was known of them in
breaking of bread.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them,
" Peace be unto you."
But they were terrified and affrighted, and supposed that they had seen a spirit.

366

CHRIST IN LITERATURE.

consecrate : we, no less than they, as
his members, his branches, his fold,
recover to this hope. Bishop Andrewes.
CHRIST APPEARS TO THE APOSTLES.
Peace be with you.
Christian peace founds itself in a
reasonable trust. The man who has
money in a sound bank sits him down
in quietude in the midst of financial
fright. He does not ask tfiat some in
ward or outward sign be given ' him
that his bank is safe. His cheerful
ness does not come of any afflatus.
He does not go and beseech the bank
to take care of what it keeps for him.
He does not superadd precautions.
His peacefulness has no relation to his
temperament. It is a trustfulness well
grounded that makes him sleep when
other men wake. It was just such
peace that Paul felt when he said, " I
know whom I have trusted. I know
his ability to keep to that day all that
I have put into his hands." 0 souls
weary of seeking, why do you ask,
" Who shall go up into heaven, to
bring Christ down from thence ? " or
" Who descend into the abyss to bring
Christ up from the dead ? " The word
is nigh thee, even in thy mouth. The
way of peace is simple, and you will
persist in overlooking it. While you
seek, God by groaning and praying
and far-traveling, God stands patiently
waiting at your own door to be let
in. You would not distrust a friend,
though he were but a man. God has
undertaken the care of your soul.

His mercy cannot fail. Plant your
self on this reasonable truth, cease to
look for inward exercises, and your
peace shall flow as a river ; the peace
of a reasonable being who has made a
deposit in a secure place, and who does
not agitate himself about it. E. E.
To commend to them the truth of
his resurrection, he vouchsafed both to
be handled, and to eat before his dis
ciples, lest they should think that he
appeared not solidly, but imaginarily.
But he did this out of power, not out
of necessity, even as the sun sucketh
up the water out of power, whereas
the earth doth it out of want, being
dry and thirsty. Bede. v
CHRIST APPEARS TO THE ELEVEN
AGAIN, AND TO THOMAS.
Our Lord did not reprove Thomas
for being a despondent doubter, beset
by caution even when he most longed
to believe. He graciously granted the
extremest test which his hopeless na
ture required, — he suffered him to put
his finger in the print of the nails
and to examine the wounded side ; and
there is but a tender shadow of a Te-
proof in what he said, — " Thomas, be
cause thou hast seen me, thou hast
believed; blessed are they that have
not seen and yet have believed." In
our day there are many disciples of
Thomas, loving doubters, who would
give their heart's blood to fully believe
in this risen Jesus ; they would will
ingly put their hands in the print of
the nails ; and for them the Master has

And he said unto thein, " Why are ye troubled ? and why do thoughts arise in your
hearts ? behold my hands and my feet, that it is I myself : handle me, and see ; for a spirit
hath not flesh and bones, as ye see me have.''
And when he had thus spoken, he showed them Ms hands and his feet. And while they
yet believed not for joy, and wondered, he said unto them, "Have ye here any meat ?"
And they gave him a piece of a broiled fish and of an honeycomb. And he took it, and
did eat before them.
Then said Jesus to them again, "Peace be unto you : as my Father hath sent me, even
so send I you."
And when he had said this, he breathed on them, and saith unto them, " Receive ye the
Holy Ghost : whosesoever sins ye remit, they are remitted unto them ; and whosesoever
sins ye retain, they are retained."

THE RESURRECTION

367

a spiritual presence and a convincing
nearness, if they will but seek it.
Mrs. H. B. Stowe.
Didymus. Thomas had a Greek name, as well
as a Hebrew one ; which is a probable
argument that he had a conversation
with the Greeks, and perhaps had
learned from them that "have a care
of being credulous " was the grand ad
vice of one of their sages ; and there
fore he resolved not to believe without
further conviction than this. Dean Young.
We are too prone to carry our faith
with Thomas, at our fingers' ends, and
trust God no further than our hand of
sense can reach. Gurnall.
Be not faithless.
0 admirable sweetness of our Sav
iour's spirit ! Thomas was absent and
incredulous and peremptory, and our
Lord forgives him all, and restores him
to his favor, with the easy penance of
a gentle reproof. Dr. Hickes.
The soul grows great and useful and
happy, not by what it denies, but by
what it cordially affirms and loves.
Distrust is tfie death of the soul, be
lief is its life. The just shall live by

faith. Infidelity is the abandonment
of life, a suicide of the spirit. David Swing.
The result of my own meditations
is, that the evidence of the gospel,
taken as a total, is as great for the
Christians of the nineteenth century
as for those of the Apostolic age. I
should not be startled if I were told
it were greater. But it does not fol
low that this holds equally good of
each component part. An evidence
of the most cogent clearness unknown
to the primitive Christians may com
pensate for the evanescence of some
evidence which they enjoyed. Evi
dences comparatively dim have waxed
into noonday splendor ; and the com
parative wane of others, once effulgent,
is more than indemnified by the sy
nopsis tov iravrbs, which we enjoy, and
by the standing miracle of a Christen
dom commensurate with and almost
synonymous with the civilized world.
S. T. Coleridge.
HE COMMISSIONS THE APOSTLES TO
PREACH.
To declare God's truth so as to
save souls is a business that angels
might covet ; acquire the habit of re-

But Thomas, one of the twelve, caUed Didymus, was not with them when Jesus came.
The other disciples therefore said unto him, " We have seen the Lord."
But he said unto them, "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." And after eight days again Ms disciples were within, and Thomas with them ; then came
Jesus, the doors being shut, and stood in the midst, and said, " Peace be unto you."
Then saith he to Thomas, "Beach hither thy finger, and behold my hands ; and reach
hither thy hand, and thrust it into my side : and be not faithless, but believing."
And Thomas answered and said unto him, " My Lord and my God."
Jesus saith unto him, " Thomas, because thou hast seen me, thou hast believed : blessed
are they that have not seen, and yet have believed." And he upbraided them with their
unbeHef and hardness of heart, because they believed not them which had seen him after
he was risen.
And he said unto them, "These are the words which I spake unto you, while I was yet
with you, that all things must be fulfilled, which were written in the law of Moses, and in
the prophets, and in the psalms, concerning me."
Then opened he their understanding, that they might understand the scriptures, and said
unto them, " Thus it is written, and thus it behoved Christ to suffer, and to rise from the
dead the third day : and that repentance and remission of sins should be preached in his

368

CHRIST IN LITERATURE.

garding your work in this light. Such
views will be a source of legitimate
excitement ; they will lighten the se
verest burdens, and dignify the hum
blest field of labor in the narrowest
valley among the mountains. They
will confer that mysterious strength
on your plainest sermons which has
sometimes made men of small genius

and no eloquence to be the instrument
of converting hundreds.
Dr. James W. Alexander.
As in the candle I know there is
both light and heat, but put out the
candle, and they are both gone, — one
remains not without the other, — so it
is with faith and works. Selden.

name among all nations, beginning at Jerusalem. And ye are witnesses of these things. Go
ye therefore, and teach aU nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost : teacMng them to observe aU things whatsoever I have com
manded you. He that believeth and is baptized shaU be saved ; but he that believeth not
shaU be damned. And, behold, I send the promise of my Father upon you : and these
signs shall. foUow them that believe ; in my name shall they cast out devils ; they shall
speak with new tongues ; they shall take up serpents ; and if they drink any deadly
thing, it shaU not hurt them ; they shall lay hands on the sick, and they shaU recover.
But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And,
lo, I am with you alway, even unto the end of the world."

CHAPTER XLII.

LAST APPEARANCE AND ASCENSION.

CHRIST APPEARS TO SEVEN BY THE
SEA OE GALILEE.
It is observable that on this occa
sion he distributed the food without
previously invoking God's blessing on
it, as his custom was in the days of
his humiliation in the flesh. Dean Lowe.
He no longer " looks up to heaven,"
nor does things according to a man, as
showing that on the former occasions
he had done them by condescension. Chrysostom.
As it was said in Luke xii. 37, con
cerning those servants who should be
found expecting the return of their
Lord, in the first place tfiat fie should
"make them to sit down to meat,"
and then that he should " come forth
and serve them." Eupertus.
Love is the great endowment of a
shepherd of Christ's flock. He

not to Peter, Art thou wise, or learned,
or eloquent ? but, Lovest thou me ? then
feed my sheep  Love to Christ
begets love to his people's souls, which
are so precious to him, and a care of
feeding them. Leighton.
That he might blot out his three
denials by a threefold confession, and
give as many proofs of his affection
and zeal as he had done of his infi
delity and fear. Augustine.
Lord, within a little time I have
heard the same precept in sundry
places and by several preachers pressed
upon me. The doctrine seemeth to
haunt my soul ; whithersoever I turn,
it meets me. Surely this is from thy
providence, and should be for my
profit. Is it because I am an ill profi
cient in this point that I must not
turn over a new leaf, but. am still kept
to my old lesson ? Peter was grieved

Aiter these things Jesus showed himself again to the disciples at the sea of Tiberias ; and
on this wise showed he himself. There were together Simon Peter, and Thomas called
Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of Ms
disciples. Simon Peter saith unto them, "I go a fisMng.''
They say unto him, " We also go with thee."
They went forth, and entered into a ship immediately; and that night they caught noth
ing. But when the morning was now come, Jesus stood on the shore : but the disciples
knew not that it was Jesus.
Then Jesus saith unto them, " Children, have ye any meat ? "
They answered him, "No."
AncLhe said unto them, " Cast the net on the right side of the ship, and ye shall find."
They cast therefore, and now they were not able to draw it for the multitude of fishes.
Therefore that disciple whom Jesus loved saith unto Peter, " It is the Lord."

24

370

CHRIST IN LITERATURE.

because our Lord said unto him the
third time, Lovest thou me ? But I will
not be offended at thy often inculcat
ing the same precept, but rather con
clude that I am much concerned therein,
and that it is thy pleasure that the
nail should be soundly fastened in me,
which 'thou hast knocked in with so
many hammers. Thomas Fuller.
When all looks fair about, and thou
seest not a cloud, so big as a hand, to
threaten thee, forget not the wheel of
things : think of sudden vicissitudes,
but beat not thy brains to foreknow
them. Be armed against such obscur

ities rather by submission than by
foreknowledge. The knowledge of fu
ture evils mortifies present felicities ;
and there is more content in the un
certainty or ignorance of them. This
favor our Saviour vouchsafed unto
Peter when he foretold not his death
in plain terms, and so by an ambigu
ous and cloudy delivery damped not
tfie spirits of fiis disciples. Sir J. Browne.
What is that to thee ?
Every fiuman being has a work to
carry on within, duties to perform
abroad, influences to exert, which are

Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him,
(for he was naked,) and did cast Mmself into the sea. And the other disciples came in a
little ship ; (for they were not far from land, but as it were two hundred cubits,) dragging
the net with fishes. As soon then as they were come to land, they saw a fire of coals there,
and fish laid thereon, and bread.
Jesus saith unto them, " Bring of the fish which ye have now caught."
Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty
and three : and for all there were so many, yet was not the net broken.
Jesus saith unto them, " Come and dine."
And none of the disciples durst ask him, Who art thou ? knowing that it was the Lord.
Jesus then cometh, and taketh bread, and giveth them, and fish likewise. This is now the
third time that Jesus showed himself to his disciples, after that he was risen from the dead.
So when they had dined, Jesus saith to Simon Peter, " Simon, son of Jonas, lovest thou
me more than these ? "
He saith unto Mm, " Yea, Lord ; thou knowest that I love thee."
He saith unto him, " Feed my lambs."
He saith to him again the second time, " Simon, son of Jonas, lovest thou me ? "
He saith unto him, "Yea; Lord ; thou knowest that I love thee."
He saith unto him, " Feed my sheep."
He saith unto him a third time, " Simon, son of Jonas, lovest thou me ? "
Peter was grieved because he said unto him the third time, "Lovest thou me ?" And
he said unto Mm, " Lord, thou knowest all things ; thou knowest that I love thee."
Jesus saith unto him, "Feed my sheep. Verily, verily, I say unto thee, When thou
wast young thou girdedst thyself, and walkedst whither thou wouldest ; but when thou shalt
be old, thou shalt stretch forth thy hands, and another shall gh'd thee, and carry thee
whither thou wouldest not." This spake he, signifying by what death he should glorify
God. And when he had spoken this, he saith unto him, " Follow me."
Then Peter, turning about, seeth the disciple whom Jesus loved following ; wMch also
leaned on Ms breast at supper, and said, " Lord, which is he that betrayeth thee ?" Peter
seeing him saith to Jesus, " Lord, and what shall tMs man do ? "
Jesus saith unto him, " If I will that he tarry till I come, what is that to thee ? foUow
thou me."
Then went this saying abroad among the brethren, that that disciple should not die :
yet Jesus said not unto Mm, " He shall not die " ; but, " If I will that he tarry till I come,

LAST APPEARANCE AND ASCENSION.

371

peculiarly his, and wliich no conscience
but his own can teach. Channing.
¦ Observe the sincerity of St. John,
who would not suffer a false report to
be spread among the brethren, though
it were for his honor. Aretius.
THE ASCENSION.
Wilt thou at this time, etc.
It is a kind of sacrilege to break
into God's holy place, and pry into
his secret sanctuary, and to know
more than he would have us to know.
Salvian.
The Apostles are directed to abide
in Jerusalem, and await the Holy
Ghost ; it was needful that their wit
ness should be heard first of all in that
city. But as the stone which is cast
into the water creates circles which
continually expand, so the Apostolic
witness concerning Jesus, first offered
in Jerusalem as the central point, and
in its vicinity, is designed to extend

its influence continually, until it reach
es the extreme boundaries of the earth.
The term, " the uttermost parts of the
earth," does not designate the limits of
any country, — as, for instance, those
of the Holy Land, — but the fartherest
points of the whole earth. Lange.
Our Lord (after his resurrection)
seems to have done nothing like a
common man. Whatever was natural
to him before seems now miraculous ;
what was before miraculous is now
natural. .... On earth he had no
longer any local residence; his body
required neither food for its subsistence,
nor a lodging for its shelter and re
pose : he was become the inhabitant
of another region, from which he came
occasionally to converse with his dis
ciples ; his visible Ascension, at the
expiration of the forty days, being not
the necessary means of his removal,
but a token to his disciples that this
was the last visit, — an evidence to

what is that to thee ? " This is the disciple which testifieth of these things, and wrote
these things : and we know that his testimony is true.
Then the eleven disciples went away into Galilee, into a mountain where Jesus had ap
pointed them. And when they saw him they worshiped Mm : but some doubted. And
Jesus came and spake unto them, saying, "All power is given unto me in heaven and in
earth." He showed himself alive after Ms passion by many infallible proofs, being seen of them
forty days, and speaking of the things pertaining to the kingdom of God : and, being assem
bled together with them, commanded them that they should not depart from Jerusalem,
but wait for the promise of the Father, "which," saith he, "ye have heard of me. For
John truly baptized with water ; but ye shall be baptized with the Holy Ghost not many
days hence. "
When they therefore were come together, they asked of Mm, saying, " Lord, wilt thou at
this time restore again the kingdom to Israel ? "
And he said unto them, " It is not for you to know the times or the seasons, which the
Father hath put in his own power. But ye shall receive power, after that the Holy Ghost
is come upon you : and ye shall be witnesses unto me both in Jerusalem, and in all Judaea,
and in Samaria, and unto the uttermost part of the earth. "
And when he had spoken these things, he led them out as far as to Bethany, and he lifted
up his hands, and blessed them.
And it came to pass, while they beheld, he was taken up : and a cloud received him out
of their sight. And he was received up into heaven, and sat on the right hand of God.
And while they looked steadfastly toward heaven as he went up, behold, two men stood
by them in white apparel ; which also said, " Ye men of Galilee, why stand ye gazing up
into heaven ? this same Jesus, which is taken up from you into heaven, shall so come in
like manner as ye have seen him go into heaven."

372

CHRIST IN LITERATURE.

them that " the heavens had now re
ceived him," and that he was to be
seen no more on earth with the corpo
real eye, "till the restitution of all
things." Bishop Horsley.
ShaU so come.
Lo ! in the clouds of heaven appears
God's well-beloved Son.
He brings a train of brighter years,
His kingdom is begun.
He comes a guilty world to bless
With mercy, truth, and righteousness. \

0 Father ! haste the promised hour,
When at his feet shall lie
AU rule, authority, and power,
Beneath the ample sky ;
When he shall reign from pole to pole,
The Lord of every human soul ;
When all shall heed the words he said,
Amid their daily cares,
And by the loving life he led
Shall strive to pattern theirs :
And he who conquered Death shall win
The mightier conquest over Sin.
William Colleh Bryaht.

And they worshiped him, and returned to Jerusalem with great joy, from the mount
called Olivet, wMch is from Jerusalem a Sabbath day's journey. And they were contin
ually in the temple, praising and blessing God.
And they went forth, and preached everywhere, the Lord working with them, and con
firming the word with signs following.
And many other signs truly did Jesus in the presence of his disciples, wMch are not
written in this book, the which, if they should be written every one, I suppose that even
the world itself could not contain the books that should be written. 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. Amen.

INDEX OF AUTHORS.

LYMAN ABBOTT.
Presbyterian minister and editor. America. Liv
ing.
THOMAS ADAM.
Clergyman. England. 1701-1784.
NEHEMIAH ADAMS.
Congregational minister. America. Born, 1806.
JOSEPH ADDISON.
Poet and critic. England. 1672-1719.
DR. LANCELOT ADDISON.
Dean of Lichfield ; lather of the poet. England.
1632-1703.
.aesop. Ancient Greek writer. Said, on the authority of
Herodotus and Plutarch, to have been a slave at
Samos in the sixth century B. u.
LOUIS JEAN RODOLPH AGASSIZ.
Naturalist. Switzerland. 1807-1872.
JAMES WADDELL ALEXANDER.
Presbyterian minister and professor. America.
Born, 1804.
HENRY ALFORD.
Dean of Canterbury. England. 1810-1873.
RICHARD ALLESTREE.
Professor of Divinity, University of Oxford. Eng
land. 1619-1681.
ST. AMBROSE.
Author of the TeDeum. Gaul. 340-397.
DAVID ANDERSON.
Bishop of Rupert's Land. England. Born, 1814.
LANCELOT ANDREWES.
Bishop of Winchester. Translator of the Bible,
and favorite of James I. Called by Fuller "a
peerless prelate"; by Bishop Hacket, "a Ho
mer among preachers." England. 1555 - 1626.
ST. ANSELM.
Archbishop of Canterbury. Piedmont. 1033-1109.
ST. THOMAS AQUINAS.
Famous philosopher and theologian. Called the
"Angelic Doctor," and the " second Augustine."
Kingdom of Naples. 1224 - 1274.

EDWARD ARDENS.
BENEDICT ARETIUS.
Professor and botanist. Switzerland. 1505-1574.
THOMAS ARNOLD.
Master of Rugby. Professor of history, Oxford.
England. 1795-1842.
JOHN ARROWSMITH.
Puritan divine. England. 1602-1659.
ST. ATHANASIUS.Christian Father. Antagonist of the Arians.
Egypt. 296-373.
MARY E. ATKINSON.
American poet. Living.
FRANCIS ATTERBURY.
Bishop of Rochester. Commended by Dr. John
son as " one of the best models of style." Eng
land. 1662-1732.
AURELIUS, ST. AUGUSTINE.
Theologian. " Greatest of the Latin Fathers."
Numidia. 354-430.
WILLIAM AUSTIN.
Lawyer. England. Published, 1635.
GERVASE BABINGTON.
Bishop of Worcester. England. Died, 1610.
FRANCIS BACON (Lord Verulam).
Chancellor to Queen Elizabeth. England. 1560-
1626.
UNA LOCKE BAILEY.
Poet. America. Born, 1820.
JOANNA BAILLIE.
Poet. Scotland. 1764-1851.
HOSEA BALLOU.
Universalist minister. America. 1771-1852.
ST. BARNABAS.
Companion of St. Paul. Cyprus. First century.
ALBERT BARNES.
Presbyterian divine and commentator. America.
Born, 1798.
ISAAC BARROW.
Mathematician and theologian. England. 1680-
1677.

374

INDEX OF AUTHORS.

CYRUS AUGUSTUS BARTOL.
Unitarian divine. America. Born, 1813.
ST. BASIL.
" The Great." Originator of the three monastic
vows. Cappadocia. 329-379.
WILLIAM BATES.
Puritan divine. Called the " Silver-tongued."
England. 1625-1699.
WILLIAM BATES.
Fellow of Cambridge. Published, 1845.
RICHARD BAXTER.
Divine. Doddridge calls him the " English De
mosthenes." England. 1615-1691.
LEWIS BAYLY.
Bishop of Bangor. Wales. Died, 1632.
THOMAS BEAUXALMIS.
Monk. France. 1524-1589.
BEDE. Called the " Venerable." England. 672-735.
HENRY WARD BEECHER.
Congregational minister. America. Born, 1813.
THOMAS K. BEECHER.
Congregational minister. America. Born, 1824.
ROBERT BELLARMINE.
Jesuit theologian, and cardinal. Italy. 1542-
1621.
BEMAN.JOHANN ALBRECHT BENGEL.
Theologian and commentator. Germany. 1687-
1752.
BENJAMIN BENNETT.
Presbyterian divine. England. 1674-1726.
HENRY BERGH.
Philozoist. America. Living.
ST. BERNARD.Called the " Mellifluous Doctor," and his writings
"the river of Paradise." Burgundy. 1091-
1153.
JOHANN BESSER. *
Poet. Germany. 1654-1729.
WILLIAM BEVERIDGE,
Bishop of St. Asaph. England. 1636-1708.
THEODORE BEZA.
Theological professor. Calvin's successor. Bur
gundy. 1519-1605.
SIR WILLIAM BLACKSTONE.
Jurist. England. 1723-1780.
JAMES BLAIR.
Missionary to Virginia. Scotland. Died, 1743.
S. T. BLOOMFIELD.
Biblical critic. England. Born, 1790.
JACOB B. BOETHIUS.
Theological professor at Upsal. Sweden. 1647-
1718.
1I0RATIUS BONAR.
Clergyman and poet. Scotland. Born, 1810.

ST. BONA VENTURA.
Called the " Seraphic Doctor." Cardinal of Greg
ory X. Tuscany. 1221-1274.
JAMES BONNELL.
English merchant's son. Born in Genoa. 1653-
1699.
JACQUES BENIGNE BOSSUET.
Bishop of Meaux, and eloquent preacher. France.
1627-1704.
LOUIS BOURDALOUE.
Eminent Jesuit preacher. France. 1632-1734.
CHARLES BOVILLUS.
Otherwise Bouelles, or Bouilles. Cardinal. France.
1470-1553.
JOHN BOWDLER.
England. Published, 1818.
HON. ROBERT BOYLE.
Founder of the "Boyle Lecture." Ireland.
1627-1691.
JOHN BOYS.
Dean of Canterbury. England. 1571 - 1625.
JOHN BRADFORD.
Divine and martyr. Burned at Smithfleld. 1555.
JOHN BRAMHALL.
Archbishop of Armagh. England. 1593-1663.
WILLIAM BRIDGE.
Puritan divine. England. 1600-1690.
STOPFORD A. BROOKE.
Clergyman. Chaplain to Queen Victoria. Living.
DAVID BROWN.
Chaplain to East India Company. England.
Died, 1812.
SIR THOMAS BROWNE.
Medical author. England. 1605-1682.
ELIZABETH BARRETT BROWNING.
Poet. ' England. 1809-1861.
RALPH BROWNRIG.
Bishop of Exeter. England. 1592-1659.
WILLIAM CULLEN BRYANT.
Poet and journalist. America. Born, 1794.
MARTIN BUCER.
Theologian and reformer. Germany. 1491-1550.
GEORGE BULL.
Bishop of St. David's. England. 1634-1710.
JOHN BUNYAN.
Disraeli calls him " the Spenser of the' people."
England. 1628-1688.
JOHN WILLIAM BURGON.
Poet. England. Born, 1820.
EDMUND BURKE.
Orator and statesman. Ireland. 1730 - 1797.
WILLIAM BURKITT.
Theologian. England. 1650-1703.
ELIZABETH BURNET.
Wife of Bishop Burnet. England. 1661-1709.
HORACE BUSHNELL
Congregational divine. America. Born, 1804.

INDEX .OF AUTHORS.

375

JOSEPH BUTLER.
Bishop of Durham. England. 1692-1752.
JOHANN BUXTORF.
Great Rabbinical scholar, and professor at Basle
Germany. 1564-1629.
JOHN BYROM.
Poet. England. 1723-1786.
THOMAS DE VIO CAETANUS.
Sometimes written Cajetan. Cardinal of Leo X.
First asserter of the infallibility of the P'ope.
Itaiy. 1469-1534.
JOHN CALVIN.
Theologian and commentator. France. 1509-
1574.
JOACHIN CAMERARIUS.
Eminent scholar. Germany. 1500 - 1574.
GEORGE CAMPBELL.
Divine and commentator. Scotland. 1719-1796.
ARTHUR, LORD CAPEL.
England. Executed for treason, 1649.
THOMAS CARLYLE.
Historian and essayist. " Censor of the age."
Scotland. Born, 1795.
JOSEPH CARYL.
Independent divine. England. 1602-1673.
WILLIAM CAVE.
Clergyman. England. 1637-1713.
RICHARD CECIL.
Clergyman. England. 1748-1810.
THOMAS CHALMERS.
Theologian and preacher. Scotland. 1780-1847.
EDWARD CHANDLER.
Bishop of Lichfield. England. Died, 1750.
WILLIAM ELLERY CHANNLNG.
Unitarian divine. America. 1780-1842.
SIR JOHN CHARDIN.
Celebrated traveler. France. 1643-1713.
ELIZABETH R. CHARLES.
Novelist. England. Born, 1826.
GEOFFREY CHAUCER.
Poet. England. 1328 -1400.
MARTIN CHEMNITUS.
Theologian. Germany. 1522-1586.
PETER CHRYSOLOGUS.
Archbishop of Ravenna. Italy. 400-458.
ST. JOHN CHRYSOSTOM.
Greek Father. Called the " Golden-mouthed."
Asia Minor. 349-407.
NATHAN CHRYTHSIUS.
MARCUS TULLIUS CICERO.
Orator and philosopher. Rome. a. a. 106-43.
WILLIAM CLAGETT.
Clergyman. England. 1646-1688.
ISIDORE CLARIUS.
Bishop of Foligno. Italy. 1495-1555.
ADAM CLARKE.
Biblical commentator. Ireland. 1762-1832.

JAMES FREEMAN CLARKE.
Unitarian minister and poet. America. Living.
SAMUEL CLARKE.
Theologian and philosopher. England. 1675-
1729.
TITUS FLAVIUS CLEMENS.
Called Aiexandrinus. Christian Father, near the
close of the second century.
RICHARD CLERKE.
One of the translators of the English Bible. Died,
1634.
ARTHUR HUGH CLOUGH.
Poet. England. 1819-1861.
HARTLEY COLERIDGE.
Son of S. T. Coleridge. Poet. England. 1796 -
1849.
SAMUEL TAYLOR COLERIDGE.
Poet and philosopher. England. 1772-1834.
SARA HENRY COLERIDGE.
Daughter of the poet. England. 1803-1852.
WILLIAM HART COLERIDGE.
Bishop of Barbadoes. England. 1790-1850.
ABRAHAM COLES.
Physician and poet.
JOHN COLET.
Dean of St. Paul's. England. 1466-1519.
JEREMY COLLIER.
Clergyman. England. 1650-1726.
ROBERT COLLYER.
Unitarian minister. Scotland. Living.
CALEB C. COLTON.
Clergyman. England. Died, 1832.
THOMAS COMBER.
Dean of Durham. England. 1644-1699.
CONFUCIUS. Religious teacher. China. B.C. 551-478.
JOHN CORBET.
Clergyman. England. 1628-1680.
RICHARD CORBET.
Bishop of Oxford. England. 1582-1635.
JOHN COSIN.
Bishop of Durham. Called by Fuller the " Atlas
of the Protestant religion." England. 1594-
1672.
WILLIAM COWPER.
Poet. England. 1731-1800.
RICHARD CRASHAW.
Poet and Catholic priest. England. Died, 1650.
GEORGE CROLY.
Clergyman and poet. England. 1780-1860.
OLIVER CROMWELL.
"Protector." England. 1599-1658.
HOWARD CROSBY.
Chancellor of New York University. America.
Born, 1826.

376

INDEX OF AUTHORS.

RALPH CUDWORTH.
Theologian. " That great master of learning and
reasoning, Dr. Cudworth." — Dr. J. P. Smith.
England. 1617-1688.
J. W. CUNNINGHAM.
Clergyman. England. Published, 1805-1824.
THEODORE LEDYARD CUYLER.
Presbyterian minister. America. Born, 1822.
THASCIUS C^CILIUS, ST. CYPRIAN.
Christian Father. Africa. Born about the be
ginning of the third century.
ST. CYRIL.
Bishop of Alexandria. Died, 444.
JOHN DAMASCENE.
Theologian, Greek church. Damascus. 700-756
CHARLES F. DEEMS.
Methodist minister, editor, and educator. America.
Born, 1820.
DANIEL DEFOE.
Novelist. England. 1661-1731.
ST. FRANCIS DE SALES.
Jesuit theologian. Savoy. 1567-1622.
RENE DESCARTES.
Philosopher and mathematician. France. 1596-
1650.
ALEXIS DE TOCQUEVLLLE.
Statesman. France. 1805-1859.
WTLHELM MARTIN LEBERICHT DE WETTE.
Theologian and commentator. Germany. 1780 -
1849.
ABBY MORTON DIAZ.
American author. Living.
WILLIAM DODD.
Clergyman. England. Born, 1729. Executed
for forgery, 1777.
PHILIP DODDRIDGE.
Presbyterian divine and commentator. England.
1702-1751.
MARY MAPES DODGE.
American poet. Living.
JOHN DONNE.
Clergyman and poet. England. 1573-1631.
JOHANN H. B. DRASEKE.
Eminent preacher. Germany. 1774 - 1849.
JOSEPH DURYEA.
Presbyterian minister. America. Born, 1833.
CARL EBERSBERGER.
JOHANN H. A. EBRARD.
Theologian. Germany. Born, 1818.
EDWARD EGGLESTON.
Methodist minister and novelist. America.
"GEORGE ELIOT."
Literary name of Mrs. Marian Evans Lewes. Eng
land. Born about 1820.
QUEEN ELIZABETH.
England. 1533-1603.

C. J. ELLICOTT.
Clergyman. England. Published, 1844.
THOMAS ELLWOOD.
Quaker ; reader to Milton. Suggested " Paradise
Regained." England. 1639-1713.
RALPH WALDO EMERSON.
Philosopher and poet. America. Born, 1803. '
EPICTETUS. Stoic philosopher. Phrygia. Born, 60.
DESLDERIUS ERASMUS.
Eminent scholar and reformer. Holland. 1467 -
1536.
EUTHYMTUS. Monk. Byzantium. 377-473.
JOHN EVANS.
Clergyman. England. 1680-1730.
JOHN EVELYN.
Gentleman and scholar. Walter Scott said of his
Diary and Letters, " We have never seen a mine
so rich." England. 1620-1706.
GEORGE STANLEY FABER.
Clergyman. England. 1773-1854.
MICHAEL FARADAY.
Chemist. England. 1794-1872.
ANTONY FARLNDON.
Famous preacher. His pulpit was called " a divin
ity professor's chair." England. 1596-1658.
F. W. FARRAR.
Clergyman. England. Published, 1860.
FASTIDIUS. English monk or bishop of the fifteenth century.
Little known of him.
MINUCIUS FELIX.
Christian Father ; lawyer in Rome. Born (proba
bly) in Africa, about the close of the second
century.
OWEN FELTHAM.
Little known. England. Died about 1678.
FRANCIS DE SALIGNAC DE LA MOTTE FENELON.
Archbishop of Cambray. France. 1651-1715.
WILLIAM FENNER.
Puritan divine. England. 1600-1640.
JOHANN FERUS.
Theologian. Germany. 1494-1504.
JOHANN GOTTLIEB FICHTE.
Philosopher. ~ Germany. 1762-1814.
JOHN FLAVEL.
Clergyman. England. 1627-1691.
PAUL FLEMMING.
Poet. Germany. 1609-1640.
PHINEAS FLETCHER.
Clergyman and poet. England. 1584 - 1650.
H. W. EOOTE.
JAMES FORD.
Clergyman. England. Published, 1848.
JOHN FOSTER.
Baptistministerandessayist. England. 1770-1843.

INDEX OF AUTHORS.

377

MARK FRANK.
Clergyman. England. 1613-1664.
JAMES ANTHONY FROUDE.
Historian. England.
MARGARET FULLER (Couhtess Ossou).
Essayist. America. 1810 - 1850.
THOMAS FULLER.
Divine and Church historian. England. 1608 -
1661.
EDWARD GARRETT.
Living English author.
JOHN GAUDEN.
Bishop of Worcester. Reputed author of " Eikon
Basilike." England. 1605-1662.
ALEXIS GAUDIN.
Roman Catholic ecclesiastic. Died about 1707.
JOHANN GERHARD.
Theologian. Germany. 1582-1637.
PAUL GERHARDT.
Poet. Germany. 1606-1675.
JEAN CHARLLER DE GERSON.
Theologian. Styled " the most Christian divine."
France. 1303-1429.
JOHN GOODMAN.
Clergyman. England. Published, 1674 - 1697.
GOTTHOLD.
HORACE GREELEY.
Editor. America. 1811-1873.
W. RATHBONE GREG.
England. Published, 1851.
ST. GREGORY NAZIANZEN.
Greek Father, Burnamed the ' ' Theologian ' ' Asia
Minor. 321-390.
ST. GREGORY NYSSA.
Greek Father. Asia Minor. 339-396.
WILLIAM GRESLEY.
England. Published, 1835 - 1851.
ALEXANDER GROSSE.
Clergyman. England. Died, 1654.
HUGO GROTIUS (or DeGroot).
Jurist and theologian. Holland. 1583 - 1645.
WILLIAM GURNALL.
Clergyman. England. 1617-1679.
THOMAS GUTHRIE.
Theologian. Colleague of Dr. Chalmers. Scot
land. Born, 1803.'
JEANNE BOUVLER DE LA MOTTE GUYON.
Quietist; friend of Fenelon. France. 1648-1717.
JOHN HACKET.
Bishop of Coventry. " His motto was ' Serve God
and be chearfull.' " — Dr. Campbell. England.
1592-1670.
HAEFTENUS (Van Hoefteh).
Abbe. Belgium. 1588-1648.
SIR MATTHEW HALE.
Jurist. England. 1609-1676.

JOHN HALES.
The " Ever-memorable." Famous scholar and
divine. England. 1584-1656.
JOHN HALL.
Clergyman. England. Published, 1798.
JOSEPH HALL.
Bishop of Norwich. England. 1574-1656.
ROBERT HALL.
Eloquent Baptist minister. England. 1764-1831.
PHILIP GILBERT HAMERTON.
Artist and author. England/ Living.
JAMES HAMILTON.
Presbyterian minister. England. Born, 1814.
HENRY HAMMOND.
Clergyman. England. 1605-1660.
THOMAS E. HANKLNSON.
Clergyman and poet. England. Published, 1833 -
1844.
WILLIAM HANNA.
Presbyterian divine. Son-in-law of Dr. Chalmers.
Ireland. Born, 1808.
AUGUSTUS W. HARE.
Clergyman. England. 1794-1834.
JULIUS CHARLES HARE.
Brother of Augustus. Chaplain to Queen Victo
ria. England. 1796-1855.
MARIA HARE.
SLR JAMES HARRINGTON.
England. Published, 1682.
J. HARTLEY. Clergyman. England. Published, 1840.
REGINALD HEBER.
Bishop of Calcutta. England. 1783-1826.
J. R. HEDINGER. ,
Germany. Died, 1704.
DANIEL HEINSIUS.
Scholar; defender of Milton. Holland. 1580-
1655.
C. D. HELMER.
Congregational minister. America. Living.
STB ARTHUR HELPS.
Essayist. Associated by Ruskin with Plato and
Carlyle as a " true thinker," and "in some sort
a seer." England. Born, 1818.
ERNST'WLLHELM HENGSTENBERG.
Professor of Theology, Berlin University. Ger
many. 1802-1869.
MATTHEW HENRY.
Biblical commentator. Whitefield profoundly ven
erated him, always calling him " the great
Mr. Henry." "There must have been some
thing next to inspiration in him." — Robert
Hall. Wales. 1662-1714.
PHILIP HENRY.
Father of Matthew. Presbyterian divine. Eng
land. 1631-1696.

378

INDEX OF AUTHORS.

GEORGE HERBERT.
Clergyman and religious poet. England. 1593 -
1632.
ROBERT HERRICK.
Clergyman and poet. England. 1591-1662.
JAMES HERVEY.
Clergyman. England. 1714-1758.
W. HERVEY.
HEINRICH LEONHARD HEUBNER.
Theologian. Germany. 1780-1853.
GEORGE HICKES.
Clergyman. England. 1642-1715.
ST. HILARY.
Bishop of Poitiers. Gaul. Died, 368.
ROBERT HILL.
Clergyman. England. Published, 1592 - 1617.
ROWLAND HILL.
Celebrated eccentric preacher. England. 1744-
1833.
RICHARD HOOKER.
Called the " Judicious." Church historian. Eng
land. 1553-1600.
HENRY OF HOPENBURG.
EZEKIEL HOPKINS.
Bishop of Londonderry. England. 1633-1690.
GEORGE HORNE.
Bishop of Norwich. England. 1730-1792.
ANTONY HORNECK.
Clergyman. England. 1641-1696.
SAMUEL HORSLEY.
Bishop of St. Asaph's. England. 1733-1806.
WILLIAM HO WELLS.
Popular preacher of the Church of England. " One
of his paragraphs would have been another
man's sermon." — Melvill. England. 1778-
1832.
JAMES HENRY LEIGH HUNT.
Poet and critic. England. 1784-1859.
HELEN HUNT.
"H. H." Poet. America. Living.
RICHARD HURD'
Bishop of Worcester. England. 1720-1808.
JOHN HURRION.
Congregational minister. England. 1675-1731.
FRANCIS HUTCHESON.
According to Mackintosh, " the father of the mod
ern school of Scotch philosophy." Ireland.
1694-1747.
IGDALIA.
ST IGNATIUS.
Surnamed Theophorus. Early Christian Father.
Bishop of Antioch, a. d. 67, by appointment of
St. Peter or St. John. Martyred, A. u. 107.
JEAN INGELOW.
Poet. England. Born about 1825.
JAMES INGLIS.
Clergyman and poet. America. Died, 1820.

ST. ISIDORE OF PELUSIUM.
Hermit. Egypt. 360-450.
ISIDORE OF SEVILLE.
Archbishop of Seville. Spain. 570 - 636.
THOMAS JACKSON.
Dean of Peterborough. England. 1579 - 1640.
CORNELIS JANSENIUS.
Bishop of Ypres. Founder of the sect of Jansen-
ists. Holland. 1585-1638.
ST. JEROME (Eusebius Hieronymus Sopsronius).
One of the most learned of the Latin Fathers.
Dalmatia. 340-420.
JOHN JEWELL.
Bishop of Salisbury. Eminent champion of the
English church. "The jewel of bishops." —
Hooker. " It may be said of his surname, no-
men omen; Jewel his name, and precious his
virtues." — Fuller. England. 1522-1571.
J. S. JEWELL.
Medical professor. America.
SAMUEL JOHNSON.
Lexicographer, poet, and essayist. England.
1709-1784.
THOMAS JONES.
Clergyman. England. Published, 1811 - 1848.
WILLIAM JONES.
Called " Jones o5Nayland," or " Trinity Jones."
Clergyman. England. 1726-1800.
BEN JONSON.
Dramatist. England. 1573-1637.
FLAVIUS JOSEPHUS.
Historian. Jerusalem. 37-95.
EMANUEL KANT.
Eminent philosopher. Germany. 1724-1804.
JOHN KEBLE.
Divine and poet. England. 1792-1866.
THOMAS A KEMPIS (or Hamerken).
Theologian. Germany. 1480-1571.
THOMAS STARR KING.
Unitarian clergyman. America. 1824-1864.
CHARLES KINGSLEY.
Canon of Westminster. England. Born, 1809.
ALEXANDER KNOX.
Secretary of Castlereagh. Friend and correspon
dent of Bishop Jebb. Scotland. Died, 1831.
LUCIUS COELTUS LACTANTIUS.
Eminent Latin Father. Died about 325.
JOHN LAKE.
Bishop of Chichester. England. 1624-1690.
LAMB. WALTER SAVAGE LANDOR.
Poet. England. 1775-1864.
JOHN PETER LANGE.
Theologian and commentator. Germany. Living.
CORNELIUS X LAPIDE.
Called also Steen. Jesuit theologian. Flanders.
Died, 1657.

INDEX OF AUTHORS.

379

LUCY LARCOM.
Poet. America. Living.
WILLIAM LAW.
Religious writer. England, 1714-1761.
EDWARD LEIGH.
Lawyer. England. 1603-1671.
ROBERT LEIGHTON.
Archbishop of Glasgow. Scotland. 1612-1684.
leo vn.
Pope.
JOHN LIGHTFOOT.
Eminent divine and Hebraist. England. 1602-1675.
THOMAS LINACRE.
Physician and divine. England. 1460 - 1524.
W. LIVING. England. Published, 1576.
LOGAN. Poet. 1604-1685.
JOHANN K. W. LOHE.
Lutheran pastor. Founder of an Institute for
Deaconesses. Germany. 1808-1872.
LOMBARD. Peter the Lombard. Famous schoolman. Called,
from a famous book, " Master of Sentences."
Lombardy. Died, 1164.
HENRY WADSWORTH LONGFELLOW.
Poet. America. Born, 1807.
SAMUEL LONGFELLOW.
Unitarian clergyman and poet. Brother of the
foregoing.
CHRISTOPHER LOVE.
Presbyterian divine. England. 1618 - 1651.
THOMAS HILL LOWE.
Dean of Exeter. England. Published, 1841.
MARIA WHITE LOWELL.
Poet. First wife of J. R. Lowell. America.
1821-1853.
JAMES RUSSELL LOWELL.
Poet. America. Born, 1819.
MOSES LOWMAN.
Learned divine and commentator. ¦ " I have had
more satisfaction from the learned commentary
by Mr. Lowman than I ever found elsewhere, or
expected to find at all." — Doddridge. England.
1680-1752.
FRANCOIS LUCAS (or Luke op Bruges).
Flemish theologian. Bruges. 1549-1619.
JOB LUDOLPHUS.
Oriental scholar. Germany. 1624-1704.
MARTIN LUTHER.
Reformer. Germany. 1483-1546.
H. F. LYTE.
Clergyman. England.
BULWER LYTTON (Edward Georoe, Earl Ltttoh).
Novelist. England. 1805-1873.
MACARIUS. Hermit. Egypt. 300-390.

THOMAS BABINGTON, BARON MACAULAY.
Historian and essayist England. 1800-1859.
GEORGE MACDONALD.
Novelist and poet. Scotland. Living.
HENRY MACKENZIE.
Novelist. Scotland. 1735-1831.
JAMES MACKNIGHT.
Presbyterian clergyman and commentator. Scot
land. 1721-1800.
NORMAN MACLEOD.
Dissenting minister. England. Published, 1855.
FRANCOIS DE MALHERBE.
Poet. " The first [French] model of the noble
stylo, and the creator of lyric poetry." France.
1555-1628.
ISAAC MANN.
Bishop of Cork and Ross. Ireland. Died, 1789.
THOMAS MANTON.
Clergyman and commentator. England. 1620-
1677.
HENRY MARCH.
England. Published, 1823.
JAMES MARTINEAU.
Unitarian divine. England. Living.
HENRY MARTYN.
Distinguished missionary. England. 1781-1812.
JEAN BAPTISTE MASSLLLON.
Celebrated pulpit orator. France. 1663 - 1742.
FREDERICK DENISON MAURICE.
Clergyman and essayist. England. 1805 - 1872.
ROBERT MURRAY McCHEYNE.
Divine. Scotland. 1813-1843.
JOHN McCLINTOCK.
Methodist minister and classical scholar. America.
1814-1870.
JOHN MEDLEY.
Bishop of Fredericton. England. Published,
1845.
PHILIP MELANCTHON.
Reformer. Germany. 1497-1560.
JOHN MILLER.
Fellow of Oxford. England. Published, 1810 -
1850.
JOHN MILTON.
Poet and controversialist. England. 1608-1674.
ADOLPHE MONOD.
Protestant pastor. Switzerland. 1800-1856.
JAMES MONTGOMERY.
Poet. Scotland. 1771-1854.
JAMES MORIER.
Traveler and novelist. England. 1780-1849.
W. T. MYERS.
Clergyman. England. Published, 1836.
NAPOLEON BONAPARTE.
Corsica. 1769-1821.

380

INDEX OF AUTHORS.

JOHANN A. W. NEANDBR.
Church historian and theologian. Germany.
1789-1850.
FELIX NEFF.
Missionary among the Swiss mountaineers. Called
the " Apostle of the Alps." Switzerland. 1798-
1829.
ROBERT NELSON.
Devotional writer. England. 1656-1715.
JOHN HENRY NEWMAN.
Distinguished convert to Roman Catholicism.
England. Born, 1801.
ISAAC NEWTON.
Eminent philosopher. England. 1642-1727.
PIERRE NICOLE.
Theologian. France. 1625-1695.
LUIGI NOVARINI. v
Commentator. Italy. 1594-1650.
SAMUEL OGDEN.
Professor in Cambridge University. England.
1716-1778.
HERMANN OLSHAUSEN.
Commentator. Germany. 1796-1839.
ORIGEN. Greek Father. Surnamed the " Adamantine," to
show his firmness of purpose. " The father of
exegesis and Biblical criticism." Alexandria.
185-254.
B. OVERBERG-
WILLIAM PALEY.
Theologian and philosopher. England. 1743-1805.
RAY PALMER.
Congregational minister and sacred poet. Amer
ica. Born, 1808.
HENRY JOHN TEMPLE (Lord Palmerstok).
Statesman. England. 1784-1865.
BLAISE PASCAL.
Jansenist divine and controversialist. France.
1622-1662.
SYMON PATRICK.
Bishop of Ely. England. 1626-1707.
PONTUS MEROPIUS PAULINUS.
Bishop of Nola. Italy. 353-431.
EDWARD PAYSON. .
Congregational minister. America. 1783-1827.
ANDREW PRESTON PEABODY.
Unitarian minister. America. Born, 1811,
CONRAD PELLICAN.
Biblical critic and reformer. Germany. 1478-
1556.
MARY, COUNTESS OF PEMBROKE.
Sister of Sir Philip Sidney. England. 1552-1621.
GEORGE F. PENTECOST.
Baptist minister. America. Living.
PHjEDO. Philosopher. Disciple of Socrates. Greece.
u. o. 400.

ROBERT PHILIP.
Dissenting minister. England. 1791-1858.
THOMAS PIERCE.
Dean of Salisbury. England. Died, 1691.
WILLIAM PIERCE.
Bishop of Peterborough. England. Died, 1679.
MICHEL PINART.
Oriental scholar. France. 1659 - 1717.
PLATO. Philosopher. Greece. B.C. 429-347.
PLOTINUS, Neo-Platonic philosopher. Egypt. 205-270.
MATTHEW POOLE.
Presbyterian divine. England. 1624-1679.
ALEXANDER POPE.
Poet. England. 1688-1744.
DUFF PORTER.
BEILBY PORTEUS.
Bishop of Chester. England. 1731-1808.
EDMOND DE PRESSENSE.
Protestant divine. France. Living.
PRIMASIUS. Bishop of Adrumetum. Commentator. Died in
the latter part of the sixth century.
RICHARD A. PROCTOR.
Astronomer. England. Living.
PROSPER (op AQurrAiHE).
Theologian. Gaul. 404-463.
JOHN PULSFORD.
Clergyman. England. Published, 1857.
EDWARD BOUVERIE PUSEY.
Ritualistic theologian. England. Born, 1800.
FRANCIS QUARLES.
Sacred poet. England. 1592-1644.
PASQUIER QUESNEL.
Jansenist theologian. France. 1634-1719.
MAURUS MAGNENTIUS RABANUS.
Archbishop of Mentz. France. 786 - 856.
SIR WALTER RALEIGH.
Statesman and traveler. England. 1552-1618.
AUG. J. RAMBACH.
Divine and hymnologist. Germany. 1777-1851.,
PAUL REMBRANDT (Rembrakdt Vam Rhys).
Painter. Holland. 1606-1669.
REM! (or Remiou-s).
Archbishop of Rheims. Said to have converted
the Emperor Clovis. France. Died, 533.
J. B. GASTON, BARON DE RENTI.
Religious ascetic. France. 1611 - 1648.
EDWARD REYNOLDS.
Bishop of Norwich. England. 1599-1676.
JEAN PAUL FRIEDRICH RTCHTER.
Called the " Unique." Novelist and essayist.
Germany. 1763-1825.
NICHOLAS RIDLEY.
Bishop of Rochester. Reformer and martyr.
Burned, 1565.

INDEX OF AUTHORS.

381

RIEGER.FREDERICK W. ROBERTSON.
Clergyman. England. 1816-1853.
CHARLES S. ROBINSON.
Presbyterian minister. America. Living.
ALPHONSO RODRIGUEZ.
Theologian. Spain. 1526-1616.
SAMUEL ROGERS.
Banker and poet. England. 1763-1855.
WILLIAM ROMAINE.
Theologian. England. 1714-1795.
JOHN ROTHERHAM.
Clergyman. England. Died, 1788.
ROYARD. RUPERTUS (Rupreoht, or Rhodeert).
Bishop of Worms. Germany. Seventh century.
SAMUEL RUTHERFORD.
Presbyterian theologian. Scotland. 1600-1661.
JOHN RYLAND.
Baptist minister. England. 1753-1825.
JOHN CHARLES RYLE.
Clergyman and commentator. England. Born,
1816.
EMANUEL SA (also DE Saa).
Jesuit theologian. Portugal. 1530-1596.
MUSLIH ADDIN SADI.
Poet. Persia. 1184-1291.
SALVIAN. Presbyter. Lived more than a hundred years ;
and, though he refused a bishopric, was called
the " Guide of Bishops." Gaul. About 390-
494.
ROBERT SANDERSON.
Bishop of Lincoln. England. 1587-1662.
DANIEL SANDFORD.
Bishop of Edinburgh. Ireland. 1766-1830.
EDWIN SANDYS.
Archbishop of York. England. 1519-1588.
JOHANN CHRISTOPH FRIEDRICH SCHILLER.
Poet. Germany. 1759-1805.
THOMAS SCOTT.
Biblical commentator. England 1747-1821.
SLR WALTER SCOTT.
Novelist and poet. Scotland. 1771-1832.
HENRY SCOUGAL.
Theologian. Said to have converted Whiteneld.
Scotland. 1650-1678.
JEREMIAH SEED.
Clergyman. England. Died, 1747.
PAOLO SEGNERI.
Jesuit preacher. Italy. 1624-1694.
JOHN SELDEN.
Statesman. England. 1584-1654.
LUCIUS ANNEUS SENECA.
Stoic philosopher. Spain. B.C. 5-a.d. 65.

WILLIAM SHAKESPEARE.
Dramatist. England. 1564 - 1616.
SAMUEL SHAW.
Clergyman and teacher. England. 1635-1691.
WILLIAM SHENSTONE.
Poet. England. 1714-1763.
WILLIAM SHERLOCK.
Dean of St. Paul's. England. 1641-1707.
LYDIA HUNTLEY SIGOURNEY.
Poet. America. 1791-1865.
ANGELUS SILESIUS.
Poet and philosopher. Germany. 1624-1677.
PHILIP SKELTON.
Clergyman. Ireland. 1707-1787.
MARY B. SLEIGHT.
Living American writer.
GEORGE SMALRIDGE.
Bishop of Bristol. England. 1663-1719.
SAMUEL SMILES.
Physician and author. England. Living.
JOHN SMITH (op Cambridge).
Theologian. England. 1618-1652.
SYDNEY SMITH.
Clergyman and famous wit. England. 1771-
1845.
WILLIAM SMITH.
Classical scholar, lexicographer, and editor of clas
sical and Biblical literature. England. Born,
1814.
SOCRATES. Philosopher. Greece, jj. u. 469-339.
ROBERT SOUTH.
Celebrated preacher. England. 1633-1716.
ROBERT SOUTHEY.
Poet. England. 1774-1843.
ROBERT SOUTHWELL.
Jesuit and martyr. England. 1560-1595.
ANTHONY SPARROW.
Bishop of Norwich. England. Died, 1685.
PHILIP J. SPENER.
Lutheran pastor, and founder of the sect of Pie
tists. Germany. 1635-1705.
EDMUND SPENSER.
" One of the three most eminent English poets."
England. 1552-1599.
SPERATUS. CHARLES HADDON SPURGEON.
Famous Baptist preacher. England. Born, 1834.
SIR RICHARD STEELE.
"The first of British periodical essayists." Ire
land. 1671-1729.
LAURENCE STERNE.
Clergyman and sentimental writer. England.
1713-1768.
RUDOLPH STIER.
Biblical commentator. Germany.

382

INDEX OF AUTHORS.

EDWARD STILLINGFLEET.
Bishop of Worcester. England. 1635-1699.
THOMAS HEWLINGS STOCKTON.
Methodist preacher. America. 1808-1868.
RICHARD H. STODDARD.
Poet. America. Born, 1825.
HARRIET BEECHER STOWE.
Novelist and poet. America. Born, 1812.
CHARLES RICHARD SUMNER.
Bishop of Winchester. England. Born, 1790.
CHARLES MANNERS SUTTON.
Archbishop of Canterbury. England. 1755-1828.
CHRISTOPHER SUTTON.
Eminent preacher. England. 1565 - 1629.
EMANUEL SWEDENBORG.
Theologian, scientific philosopher, and seer.
Sweden. 1688-1772.
SOPHIA SOYMONOF SWETCHINE (or SvEIOHrHE).
Devotional writer. Russia. 1782-1857.
JONATHAN SWIFT.
Dean of St. Patrick's. Celebrated wit. England.
1667-1745.
DAVID SWING.
Presbyterian theologian. America. Living.
ARCHIBALD CAMPBELL TAIT.
I Archbishop of Canterbury. Scotland. Born, 1811.
T. DeWITT TALMAGE.
Presbyterian minister. America. Living.
ISAAC TAYLOR.
Theologian and essayist. England. 1787 -1865.
JEREMY TAYLOR.
Bishop of Dromore. England. 1613-1667.
ALFRED TENNYSON.
Poet Laureate. England. Born, 1810.
GERHARD TERSTEEGEN.
Weaver and poet. Germany. Born, 1697.
SEPTIMIUS TERTULLIAN.
Christian Father. Africa. About 150-220.
THEODORET (God-Given).
Bishop of Cyrus. Church historian and theolo
gian. Syria. About 393-457.
THEOPHYLACT. Greek ecclesiastic. Bulgaria. 1070-1112.
CONNOP THIRLWALL.
Bishop of St. David's. England. Born, 1797.
FRIEDRICH AUGUST GOTTREU THOLUCK.
Theologian and commentator. Germany. Born,
1799.
WILLIAM M. THOMSON.
Missionary to Syria and Palestine. America.
Living.
J. H. THORN.
JOHN THORNTON.
England. Published, 1811 - 1860.
JOHN TILLOTSON.
Archbishop of Canterbury. England. Died, 1094.

FRANCISCO TOLETUS (de Toledo).
Cardinal. Spain. 1532-1596.
GEORGE PRETIMAN TOMLINE.
Bishop of Lincoln. England. 1760-1827.
AUGUSTUS MONTAGUE TOPLADY.
Clergyman and hymnologist. England. 1740-
1778.
THOMAS TOWNSON.
Clergyman. England. 1715-1792.
JOSEPH TRAPP.
First Professor of Poetry in Oxford University.
England. 1679-1747. ,
ANDREW TREBECK.
Clergyman. England. Published, 1733-1747.
RICHARD CHENEVIX TRENCH.
Archbishop of Dublin. England. Born, 1807.
HERMES TRISMEGISTUS.
Philosopher and prophet. Chaldsea. Time, un
certain.
CUTHBERT TUNSTALL.
Bishop of Durham. England. 1475-1559.
SHARON TURNER.
Historian. England. 1768-1847.
WILLIAM TYNDALE.
Translator of the Bible, and martyr. England.
1480-1536.
STEPHEN HIGGINSON TYNG.
Episcopal clergyman. America. Born, 1800.
THOMAS COGSWELL UPHAM.
Congregational minister, and professor of philoso
phy. America. 1799-1874.
JAMES USHER.
Archbishop of Armagh. Ireland. 1580-1656.
J. J. VAN OOSTERZEE.
Commentator. Holland. Living.
CHARLES JOHN VAUGHAN.
Chaplain to Queen Victoria. England. Born, 1817-
HENRY VAUGHAN.
Clergyman. England. Published, 1833 - 1841.
ALEXANDER VINET.
Protestant divine and philosopher. Switzerland.
1797-1847.
GERARD JAN VOSSIUS.
Theologian. Germany. Died, 1649.
WALKER.IZAAK WALTON.
Biographer and essayist. " Father of angling."
England. 1598-1683.
WILLIAM WARBURTON.
Bishop of Gloucester. Theologian and critic.
England. 1698-1779.
SETH WARD.
Bishop of Salisbury. England. 1617-1689.
SUSAN WARNER ("ElIzaee™ Wetherell ").
Novelist. America. Living.
ARTHUR WARWICK.
Clergyman. England. Published, 1G84.

INDEX OF AUTHORS.

383

DANIEL WATERLAND.
Clergyman and educator. England. 1683 - 1740.
RICHARD WATSON.
Wesleyan minister. England. 1781 - 1833.
RICHARD WATSON.
Bishop of Llandaff. England. 1737-1816
ISAAC WATTS.
Independent minister, and celebrated hymn-
writer. England. 1674-1748.
JOHN WEBSTER.
CHARLES WESLEY.
Brother of John Wesley. Hymn- writer. Ranked
by Montgomery "next to Watts." England.
1708-1788.
JOHN WESLEY.
Founder of Methodism. "One of the greatest
governors and generals of modern times" —
AUibone. England. 1703-1791.
RICHARD WHATELY.
Archbishop of Dublin. England. 1787-1863.
BENJAMIN WHICHCOTE.
Clergyman. England. 1610-1683.
DANIEL WHITBY.
Theologian. England. 1638-1726.
JOHN GREENLEAF WHITTIER.
Poet. America. Born, 1808.
SAMUEL WILBERFORCE.
Bishop of Winchester. England. Born, 1805.
WILLIAM WILBERFORCE.
Eminent Abolitionist. England. 1759-1833.
ISAAC WILLIAMS.
Theologian. England. Published, 1848.

F. G. WILSON.
WINTER. CHARLES WOLFE.
Clergyman and poet. Ireland. 1791-1823.
JOHN WOOLMAN. '
Eminent Quaker preacher. England, 1720-1772.
THEODORE DWIGHT WOOLSEY.
Theologian and educator. America. Born, 1801.
CHRISTOPHER WORDSWORTH.
Bishop of Lincoln. Nephew of the poet. Eng
land. Born, 1807.
WILLIAM WORDSWORTH.
Poet. England. 1770 1850.
ST. FRANCIS XAVIER.
Celebrated missionary. France. 1506-1552.
EDWARD YOUNG.
Dean of Salisbury. Father of the poet. " Not
exceeded in eloquence by Massillon, Bourda-
loue,or any of the French preachers." — Wesley.
England. 1643-1705.
JOHN YOUNG.
JOHANN GEORG ZIMMERMAN.
Physician and philosopher. Switzerland.
1795.
ZOROASTER (Zerdusht).
Founder of the Parsee religion. Bactria.
B. c. 2000.
ULRICH ZWLNGLE.
Theologian and reformer.
1531.

1728-

Switzerland. 1484-

THE END.

Cambridge : Electrptyped and Printed by Welch, Bigelow, & Co.

NOTE TO INDEX OF SUBJECTS.

The following Index to the subjects treated in the text of Christ in Literature
will enable the reader to turn immediately to any incident, person, or topic men
tioned in any of the four Gospels. It is a necessary adjunct to any arrangement
of those Sacred Books in a single continuous narrative.
The plan is that of an analytical catalogue, alphabetically and (under each head)
chronologically arranged, and provided with numerous convenient cross-references.
Thus, each event in the life of Jesus, — his journeys, his discourses, his miracles, his
parables, — and the name and acts of every person or thing mentioned by the
Evangelists, as well as each prophecy of the Old Testament concerning Christ, the
fulfillment of which is recorded in the New, will here be found appropriately
arranged. Under the word "Jesus" the reader can at once turn to any incident
in the life of the Master, and find, not only the particular passage or scene sought,
but also its proper position in time, with regard to the other incidents in our
Saviour's life. Each journey or visit is noted in the actual order of occurrence,
under the head of " Goings of Jesus." One may follow' the entire course of his
movements throughout Judsea, from the flight into Egypt to escape the search of
Herod, through the subsequent scenes of his life, down to the last journey to
Emmaus with the two disciples.
There will be found also valuable arrangement of the topics of the several dis
courses of our Saviour.
The references, under the same head, to His " Disciples," " Miracles," " Parables,''
etc., direct the reader to the special corresponding topics under each of which heads
is a detailed chronological arrangement of the different points, important and minor,
pertaining to those subjects.
For instance, under " Disciples " are found the acts and discourses of the disciples
collectively; while, again, by referring to the name of each, we find every point
mentioned in the Gospels pertaining to the individuals. In this way the Index
pursues the mention of every person or topic into all the subdivisions and references
of which it is capable.
This of course is only one line of examination. The prophecies above alluded
to are given under the head of " Fulfillment " ; while under " Quotations of Scripture "
is another series of references to the Old and New Testaments, showing parallel
passages and citations, from the old Hebrew Scriptures, by Christ and his Apostles.
In short, this Index is substantially a concordance of the Gospels, and will be
found not the least interesting or useful portion of the book. It enables the student
of the life of Christ to find the old familiar passages in' their new places in this
continuous story, or to obtain at a glance a comprehensive view of the order and
relations of the various parts of the narrative, which, after all, is the foundation
of the book, — the center around which are grouped these thoughts of Christ from
the literature of all ages and nations.

INDEX OF SUBJECTS.

Aaron, Elisabeth a daughter of, 31.
Abel, blood of, laid to the Jews, 224, 298.
Abia, course of, 81.
Abiathar and the shewbread, 93.
Abilene, 50. [198.
Abraham, being descendants of, boasted of,
many from all parts shall sit down with,
rejoiced to see the day of Christ, 199. [120.
Lazarus in the bosom of, 247.
Abundance of the heart causes the mouth to
[speak, 117, 181.
Acceptable year of the Lord, the, 82.
Accusation, false, prohibited, 53.
sought against Jesus, 93, 195, 224.
made against Jesus, 346.
of Jesus over the cross, 355.
Acquaintance of Jesus at the cross, 358.
Adulteries proceed from the heart, 168.
Adultery in the heart, what is, 101.
a woman taken in, brought to Jesus, 196,
what amounts to, 247, 263.
See Adulteries.
Advent. See Second Coming.
Adversaries of Jesus put to shame, 236.
to be conciliated, 103, 230.
dUnon, John baptizes at, 68.
Affliction, falling away because of, 136.
predicted in the last days, 306.
Agony of Jesus in Gethsemane, 338.
Agreement in prayer promised success, 183.
Alabaster box. See Ointment.
Alexander, son of Simon of Cyrene, 353.
Alms, not to give, ostentatiously, 104.
the giving of, enjoined, 223, 228.
Aloes used to embalm, 358.
Alpheus, father of Matthew, 90.
of James, 96. 25

Altar of incense, Zacharias at the, 31.
self-examination on going to the, 101.
as to swearing by the, 297.
Ambition of James and John, 272.
See Humility.
Andrew follows Jesus, 60, 83.
brings Peter to Jesus, 60.
call of, 83.
fishing, 83.
one of the Twelve, 96. [etc., 160.
tells Jesus of the lad with five loaves,
Greeks desiring to see him, 300.
consults Jesus as to the destruction of
[Jerusalem, 305.
Angel, an, appears to Zacharias, 31.
to Joseph, 37, 45.
to shepherds near Bethlehem, 39.
moving the waters of Bethesda, 77.
strengthens Jesus in Gethsemane, 340.
rolls back the stone of the sepulcher, 361.
See Gabriel.
Angels minister unto Jesus, 57.
will ascend and descend on the Son of
at the last day, 175, 307. [Man, 61.
of little children, 184.
rejoice at the sinner's repentance, 243.
in the resurrection, we shall be like, 292.
Jesus' power to command, 342.
at the sepulcher, 361.
ascension, 371.
See Angel.
Anger of Jesus, 93.
without cause, condemned, 101.
of the prodigal son's brother, 245.
Anise tithed by the Pharisees, 297.
Anna the prophetess, 42.
Annas, one of the high-priests, 50.
Jesus taken to, 344.
sends Jesus to Caiaphas, 344.

386

INDEX OF SUBJECTS.

Anointing of Jesus' feet, 128.
head and feet, 277.
the sick with oil, 155.
a blind man's eyes with clay, 202.
Apostles, ordination of the, 96.
sent out to preach, etc., 152.
return to Jesus, 158.
go with Jesus to eat the passover, 317.
See Disciples, Andrew, etc.
Appearances of Jesus after his resurrection: —
to the women at the sepulcher, 361.
to Mary Magdalene, 363;
to two disciples going to Emmaus, 364.
to Simon, 369.
to the disciples, 366.
and Thomas, 367. ,
at the sea of Tiberias, 369.
to all the apostles, 371.
Archelaus succeeds Herod, 45.
Arimathcea, Joseph of, begs the body of Jesus,
[wraps it in linen, and lays it in
[a sepulcher, 358.
Ascension of Jesus, referred to by him, 164.
at Bethany, 371.
Aser. See Asher. <
Ashamed of Jesus, those who are, will be dis-
See Shame. [owned, 175.
Asher (Aser), Anna, of tribe of, 42.
Ask, direction to, 115, 216.
Asleep, Jesus in a storm, 143.
the disciples in Gethsemane, 339.
See Sleep.
Ass, Jesus enters Jerusalem on an, 281.
Atheism, dream of, 26.
Augustus Ccesar decrees taxation, 38.
Authority, Jesus teaching as one having, 85,
[119.
given to Jesus, to execute judgment, 80.
to the Twelve over unclean spirits, 152.
of Jesus questioned, 286.
See Power.
Ax laid unto the root of the trees, 52.
B.
Babes, revelation to, 125, 209.
Bag, contents of, borne by Judas, 278.
carried by Judas, 278.
Band of men sent to take Jesus, 340.
soldiers mock Jesus, 355.
Baptism of John in Jordan, 50.

Baptism of John at iEnon, 68.
that of water, 54, 371.
God justified in, 123.
whether from heaven or of men, 287.
of Jesus that of the Holy Ghost, 54.
in Jordan; 55.
by Jesus' disciples, 68.
John's observations thereon, 69.
with which Jesus to be baptized, 230.
Baptist, John the. See John the Baptist.
Barabbas, 350.
Barachiah (Barachias), Zacharias son of, 298.
Barachias. See Barachiah.
Bar-jona. See Peter.
Barley loaves miraculously increased, 160.
Barns, the man who proposed to enlarge his,
Barren fig-tree, parable of, 231. [227.
Bartholomew. See Nathanael.
Bartimeus, blind, 274.
Basin used by Jesus to wash the disciples'
Baskets of fragments, 161, 171. [feet, 318.
Beam and mote in the eye, 114.
Beatitudes in the sermon on the mount, 97,
See Blessing. # [98, 99.
Bed let down through a roof, 88.
direction to carry, 89.
candle not to be put under a, 137.
Beds, the sick brought to Jesus on, 162.
Beelzebub, Jesus accused of working by, 131,
Beggar. See Lazarus. [152.
" Behold the man," 351.
Belief and salvation, 24, 67, 79.
of Mary praised, 34.
in Jesus, of Nathanael, 61.
of the disciples at Cana, 63.
of many on the feast day, 65.
of the men of Sychar, 75.
of a nobleman at Capernaum, 76.
of many Jews, 197, 252.
of several rulers, 302.
to follow belief in God, 326.
in scripture, of the disciples, 65.
in things earthly and heavenly, 67.
resulting from sight, 76, 367.
in the power of Jesus' word, 76.
of John at the sepulcher, 362.
See Faith.
Beloved Son. iSee Son.
Bethabara, 58.
Bethany, Jesus goes to, 253, 280, 282, 371.
Bethesda, pool of, 77.

INDEX OF SUBJECTS.

387

Bethlehem, Joseph and Mary go to, 38.
Christ's prophesied birthplace, 44, 193.
See Birth, Wise Men, Shepherds.
Bethphage, 280.
Bethsaida, the city of Philip, 60, 299.
of Andrew and Peter, 60.
upbraided for unbelief, 124, 208.
Jesus retires to a desert place near, 158.
goes to, 159.
Betrayal of Jesus, 340.
foretold, 166, 271, 278, 325.
plotted, 317.
of Jesus' disciples foretold, 306.
Bewailing at death of ruler's daughter, 151.
Binding on earth and in heaven by the dis-
[ciples, 173, 185.
Birds of the air have nests, 189.
Birth of John Baptist, 35.
foretold, 31.
of Jesus, 37.
foretold, 34.
revealed to shepherds, 39.
the new, necessary, 65.
of water and of the Spirit, 65.
of the flesh and of the Spirit, 65.
Blasphemy, Jesus charged with, 89, 233, 346.
against the Holy Ghost, not forgiven, 131.
proceeds from the heart, 167.
Blessing on Mary, 33.
on the hearing of God's word, 219.
seeing the works of Jesus, 135.
of Jesus on the loaves, 160, 171.
on Peter for his faith, 173.
on children, 263.
on bread at Emmaus, 364. [367.
on those who believe without seeing,
on the disciples at the ascension, 370.
See Beatitudes, Thanks.
Blind, the, Jesus sent to recover sight to, 82.
at the pool of Bethesda, 77.
leading the blind, 114, 168.
healed, 122, 131, 173, 202, 274.
entertaining the, true hospitality, 237.
See Miracles.
Blood, the sons of God not born of, 24.
of the prophets required of the Jews, 224,
[298.
woman with an issue of, healed, 149.
of the Son of Man to be dnmk, 165.
of Jesus typified at the last supper, 322.
on the heads of the people, 351.

Blood, sweat of Jesus like, 340.
the betrayal money the price of, 351.
and water from Jesus' side, 358.
Boanerges, 96.
Boats, the people follow Jesus in, 163.
See Ship.
Bodies rising after Jesus' death, 357.
See Resurrection.
Bodily shape, the Holy Ghost in a, 55.
Body, the temple of Christ's, 64.
the eye the light of the, 220.
those that only kill the, not to be feared,
[154, 225.
of Jesus typified at the last supper, 322.
begged by Joseph of Arimathsea, 358.
embalmed and laid in a sepulcher, 359.
Bondage, the Jews deny being in, 198.
-Bone of Jesus not to be broken, 358.
Books would not suffice to record the works of
Born. See Birth. [Jesus, 372.
Bosom of the Father, the Son in the, 26.
of Abraham, Lazarus in the, 247.
of Jesus, the disciple on the, 320.
Bottles, old, and new wine, 92.
Box of ointment. See Ointment.
Brambles, grapes not gathered of, 117.
Branches strewed in Jesus' way, 281.
unfruitful, taken away, 330.
Brass, the Twelve not to provide, 152.
•Brazen vessels, tradition as to washing, 167.
Bread, Jesus tempted to turn stones into, 56.
man lives not alone by, 56.
a stone not given for, 115, 217.
the true, from heaven, 164.
of God, 164.
the living, 164.
of life, 164.
the children's, not to be cast to dogs, 169.
the disciples forget to take, 172.
given by Jesus after his resurrection, 370.
See Loaves, Blessing, Thanks.
Brethren not to be entertained for a recom-
[pense, 237.
of Jesus go with him to Capernaum, 64.
come to him while teaching, 222.
the true, 222.
urge him to go to Jerusalem, 18,8.
their unbelief, 188.
Bridechamber , the children of, 91.
Bridegroom, voice of the, 69.
See Ten Virgins.

388

INDEX OF SUBJECTS.

Broad way to destruction, 116.
Broken-hearted, Jesus sent to heal the, 82.
Brook Cedron, 338. [101.
Brother, causeless anger against, condemned,
an offending, how to be treated, 185, 249.
Bruised, Jesus sent to set at liberty the, 82.
reed not broken, 95.
Buffeting of Jesus, 347.
Builders, the stone rejected by the, 289.
Buildings. See Temple.
Burdens laid on men by the law, 224.
Burial of Jesus, 359.
of John Baptist, 157. [Jesus, 189.
of a father, not to postpone following
Jesus anointed in view of, 277.
Bushel, a candle not put under, 100, 137, 220.
C.
Cesar Augustus decrees taxation, 38.
Tiberias, "fifteenth year of, 50.
as to giving tribute to, 291.
Jesus accused of speaking against, 351.
Cozsarea Philippi, Jesus goes to, 173.
Caiaphas, one of the high-priests, 50. [257.
prophesies death of Jesus for the people,
consultation at palace of, against Jesus,
Jesus tried before, 346. [317.
sent back to, 344.
Calf, fatted, killed for the prodigal, 244.
Calling of the twelve Apostles, 96.
of Andrew, 60.
Simon Peter, 60.
Philip, 60.
Nathanael (Bartholomew), 61.
Matthew (Levi), 90.
Calming of the storm, 144.
Camel swallowed, and gnat strained at, 297.
Camel's hair, raiment of, 50,
Cana, marriage at, 62.
Jesus returns to, 76.
Canaan, the woman of, 168.
Candle to give light, 100, 137, 220.
Capernawm, Jesus goes to, 64, 82, 85, 88, 120.
nobleman's son healed at, 76, 163.
upbraided for unbelief, 124, 208.
Jesus teaches at, 165.
Captain, Jesus taken by a, 342.
Captains, Herod's, 157.
Judas goes to, 317.
Captives, Jesus to preach deliverance to, 82.

Cares of this world choke the word, 137.
of life not to be an over-burden, 309.
Carpenter, Jesus despised as a, 152:
Casting out. { See Devils, Spirits.
Cast out, those that come to Jesus not, 164.
Cave, the grave of Lazarus, 256.
Cedron, the brook, 338.
Centurion, servant of a, healed, 120.
at the crucifixion, 357.
reports Jesus to be dead, 358.
¦Cephas. See Peter.
Chaff to be burnt up, 54.
Chains broken by a demoniac, 144. [64.
Changers of money driven out of the temple, -
Charger, John Baptist's head brought in a,
Charity enjoined, 52. [157.
See Alms, Love.
Chief Priests. See Priests.
rooms, as to choosing out, 236.
Child, a, as an example of humility, 181.
Children of Bethlehem slain by Herod, 45.
Rachel weeping for her, 45.
in the market-place, the Jews likened to, ,
of the bridechamber, 91. [123.
to be opposed to their parents, 153, 154,
bread of, not to be cast to dogs, 169.[230.
of God to be gathered in one, 257.
and of the resurrection, 292.
of this world and of light, 246.
blessed by Jesus, 264.
praise Jesus in the Temple, 282.
of the Jews, blood of Jesus upon, 351.
See Babes.
Chorazin upbraided for unbelief, 124, 208.
Christ, whether John Baptist was, 54.
John Baptist disclaims being, 57.
the Messias, 60.
Jesus acknowledged to be, 85, 166, 173,
proclaims him self to be, 60, 74.[222, 254.
pressed to acknowledge himself, 233, 347.
expulsion from the synagogue for ac-
[knowledgment of Jesus as, 204.
our only Master, 296.
the Gospels written to prove Jesus to be,
imitation of, 11. [372.
character of, 21. See Jesus.
Christs, false, predicted, 305.
Church, the rock foundation of the, 173.
theoffending brother to be reported to the,
Chuza, Herod's steward, 131. [185.

INDEX OF SUBJECTS.

389

Circuit of Jesus through Galilee, 130.
cities and villages, 234.
Circumcision of John Baptist, 35.
of Jesus, 41.
on the Sabbath day, 191.
Cities upbraided for unbelief, 124.
City upon a hill, 99.
of the great King, Jerusalem, 102.
a divided, cannot stand, 131.
Jesus crucified near to, 354.
See Jerusalem, etc.
Clay, a blind man's eyes anointed with, 202.
Cleansing of a leper, 87.
of ten lepers, 258.
See Miracles.
Cleopas going to Emmaus, 364.
Cleophas, 356.
Climbing over into the sheepfold; 206.
Closet, prayer to be in the, 106.
Cloth, new, in an old garment, 91.
Clothes, swaddling, Jesus wrapped in, 38.
to be shared with the needy, 52.
See Garments, Raiment.
Cloud at the transfiguration, 177.
Clouds, Jesus to come in the, 347.
Coals, fire of, 344, 370.
Coat taken, cloak to be offered, 102.
of Jesus, seamless, 354.
See Garment.
Coats, two, not to be taken by the Twelve, 152.
Colt, foal of an ass, Jesus riding on, 280.
Comfort to mourners, 97.
Comforter, the, promised, 329, 330.
• See Holy Ghost. ,
Coming of the Word, 24.
of Jesus foretold, 235.
See Second Coming.
Commandment to love one another, 321, 331.
to Jesus to lay down his life, 207.
Commandments, breaking of, condemned, 100.
superseded by traditions, 167.
must be kept to obtain life, 265.
the first and second great, 292.
See Commission, Law.
Commission to the disciples to preach, 368.
Common people hear Jesus gladly, 294.
Compassion of Jesus, 87, 121, 159.
Conception of Elisabeth, 33.
of Mary, 37.
Condemn, Jesus not come to, 67.
injunction not to, 113.

Condemnation of the world, 67.
those who believe in Christ have not, 79.
by thy words, 132.
of Jesus by Pilate, 350.
See Damnation..
Confession of sins at John's baptism, 51.
by Jesus of those who confess him, 155,
of Christ, expulsion for, 204. [226.
Confirmation of the word by signs, 372.
Conscience, conviction of the, 195.
Contempt for Jesus, 82.
for his disciples blamed, 184.
that for Jesus and the Father, 208.
Continuance proof of true discipleship, 197.
Conversion necessary to salvation, 180.
of Peter, his duty after, 323.
Conviction of sin of the Pharisees, 195.
Jesus challenges, 196, 197.
Corban, 168.
Cords, scourge of, Temple purged with, 64.
Corn, disciples pluck, on the Sabbath, 92.
of wheat must die before it produce
[fruit, 300.
Corners of the streets, praying in, 105.
Corpse of John Baptist placed in a tomb, 158.
See Body.
Couch. See Bed.
Council of chief priests and Pharisees, 257.
Jesus before the, 346.
Councils, disciples to be delivered up to, 153.
Colmsel of God rejected, 123.
taken to put Jesus to death, 257, 277, 284.
Countenance not to be sad in fasting, 109.
See Transfiguration.
Country, a prophet in his own, not honored,
Course of Abia, 31. [152.
Cousins, Elisabeth and Mary, 34.
of Elisabeth rejoice at John's birth, 35.
Covetousness condemned, 227.
proceeds from the heart, 168.
Creditor, the, and his two debtors, 129.
Crooked to be made straight, 50.
Cross to be taken up by Jesus' disciples, 155,
of Jesus, borne by him, 353. [175, 239.
by the Cyrenian, 353. ,
Crowing of the cock, 345.
Crown of thorns, the, 351.
Crucifixion of Jesus, 353.
foretold, 197, 271.
Crumbs asked for by Lazarus, 247.
eaten by dogs under children's table, 170.

390

INDEX OF SUBJECTS.

Cry in the streets, Jesus did not, 95.
" Behold the bridegroom cometh," 312.
Cummin tithed, 297.
Cup, outside of, cleansed by Pharisees, 223.
of water to a disciple rewarded, 183.
at the last supper, 322.
the, as to disciples' drinking of, 272.
Jesus prays for removal of, 339.
submits to drink, 339.
Cups, tradition as to washing, 167.
Cursing father or mother prohibited, 168.
of the unfruitful fig-tree, 283.
and swearing of Peter, 345.
Custom, Matthew sitting at receipt of, 90.
to release a prisoner at the Passover, 350.
Cyrene, Simon of, 353.
Cyrenius, governor of Syria, 38.
D.
Dalmanutha, Jesus goes to, 171.
Damnation, the resurrection of, 80.
eternal, to blasphemers of Holy Ghost,
See Condemnation. [131.
Dancing of Herodias' daughter, 157.
Darkness, the Light shining in, 23.
preferred to light by the world, 68.
the power of, 343.
Daughter of Jairus raised from death, 151.
of Herodias, 157.
of a Syrophenioian woman healed, 169.
See Children.
Daughters of Jerusalem, Jesus addresses, 353.
David, Joseph of the house of, 33, 37, 38.
Jesus to have the throne of, 34.
Bethlehem the city of, 38.
his eating of the shewbread quoted, 93.
the Christ to be of the seed of, 193.
son of, Jesus called, 131, 151, 193, 274,
as to Christ being, 294. [282.
Day of judgment. See Judgment.
the evil of each, sufficient for itself, 112.
the last, those that Jesus will raise at, 164.
Days and nights, Jesus fasts forty, 55.
Dead, the, raised by the Father, 79.
will hear Jesus' voice, 80.
power to raise, given to the Twelve, 152.
raised by Jesus, 121, 148, 257.
Jesus believed to be John Baptist raised
[from, 156.
See Bodies, Death, Resurrection.

Deadly things not to harm Apostles, 368.
Deaf. See Miracles.
Death, faith in Christ overcoming, 76, 199.
in sin, the result of unbelief, 199.
Peter professes readiness to follow Jesus
parents to be given up to, 153. [to, 322.
of Herod, 45.
of John Baptist, 157.
of Jesus, 358.
foretold, 173, 179, 271.
discussed at the transfiguration, 177.
compassed by the chief priests and
[Pharisees, 257.
determined upon, 248.
of Lazarus, 251.
of Judas Iscariot, 352.
See Dead, Resurrection.
Debtors, the, for five hundred pence and fifty,
forgiveness of, 214. [129.
Decapolis, multitudes from, follow Jesus, 86.
fame of Jesus spread through, 147.
Jesus passes through, 171.
Deceit proceeds from the heart, 168.
Deceitfulness of riches choke the word, 137.
Declaration of the Father by the Son, 26.
Decree to tax the world, 38.
Dedication of property no excuse for not sup-
feast of the, 233. [porting parents, 168.
Deeds, for evil, darkness preferred, 68.
Deep, devils ask not to be sent into the, 145.
Defilement by eating with unwashen hands,
that which produces, 168. [167.
avoided at Jesus' trial, 348.
Delay in Christ's coming no excuse for pre
sumption, 230.
Deliverance to captives preached by Jesus, 82.
Demoniac healed, 145, 178.
See Devils, Spirits.
Den of thieves, the Temple made a, 284.
Denial of Jesus, denial by him, 1 54, 226.
by Peter, 345.
foretold, 323.
Denunciation of Scribes and Pharisees, 167,
[224, 295.
of Sadducees and Pharisees, 172.
of lawyers, 224.
of the world, 184.
of those causing offenses, 249.
See Cities, Condemnation, Damnation.
Departure of Jesus asked for by Gadarenes, [146.

INDEX OF SUBJECTS.

391

Dependence upon Christ, 330.
See Faith, Trust.
Desert places, Jesus retires to, 87, 159.
the manna in the, 164.
Deserts, John Baptist in the, 36.
Desolation of Jerusalem foretold, 236, 298.
the abomination of, 307.
Destruction, the broad way to, 116.
of Jerusalem foretold, 306.
Devil, the, tempts Jesus, 55.
children of, 199.
putsinto Judas' heartto betray Jesus, 320.
See Satan.
a, cast out, 85, 131, 151.
one of the disciples declared to be, 166.
Jesus accused of having, 199, 207.
See Beelzebub, Demoniac, Devils, Miracles,
Spirits.
Devils cast out by Jesus, 86, 131, 145.
by the Twelve, 155.
by one who followed not Jesus, 182.
out of Mary Magdalene, 131.
power to cast out, given, 96, 209, 368.
acknowledge Jesus as Christ, 85, 94.
casting out, no guaranty of heaven, 118.
Jesus accused of casting out, by Beelze-
[bub, 131, 151.
See Devil, Demoniac, Miracles, Spirits.
Dinner with a Pharisee, 222.
Disciple not above his lord, 114, 153.
of Jesus, an offense, 204. [Apostle.
the, whom Jesus loved. See John, the
See Disciples, Apostles.
Disciples of the Pharisees used to fast, 91.
of Moses, Pharisees claim to be, 204.
of John Baptist, two of, follow Jesus, 59.
question about purifying, 68.
sent to Jesus to make inquiries, 122.
used to fast, 91.
taught to pray, 214.
buiy John Baptist, 158.
go to Jesus, 158.
of Jesus believe on him, 63.
go to fetch meat at Sychar, 71.
pluck ears of corn on Sabbath, 92.
distribute bread miraculously in-
[creased, 161, 171.
offended at Jesus' doctrine, 167.
some of, go back, 167.
forget to provide bread, 172.
acknowledge Jesus as Christ, 173.

Disciples of Jesus fail to cure a demoniac, 178.
glorify Jesus on his entry into Jerusa
lem, 281.
profess faithfulness to Jesus, 323.
firm belief in Jesus, 334.
told of Jesus' resurrection, 361.
go to Galilee after resurrection, 371.
accompany Jesus to a marriage at
to Capernaum, 64. [Cana, 62.
to Judaea, 68.
to the sea, 94.
across the sea, 143.
to Jairus' house, 149.
to his own country, 152. s
to Ephraim, 257.
to Bethany, 282.
to Gethsemane, 338.
consult Jesus on the parable of the
as to defilement, 168. [sower, 134.
their failing to cure a demoniac,.
a form of prayer, 214. [179.
sin, and a man born blind, 201.
marriage, 262.
ask Jesus to send away the Syrophe-
[nician woman, 169.,
to increase their faith, 249. [371.
as to restoring the kingdom of Israel,.
pointed out as his brethren, etc., 222..
warned against hypocrisy, 225.
instructed not to premeditate when ac
cused, 226. ,
as to the meaning of parables, 141.
awaken Jesus in a storm, 143.
sent over the sea in a ship, 162.
informed of his coming passion, 271.
sent to fetch the ass and colt, 280.,
shown the widow's mites, 298.
called friends of his, 332.
Jesus examined concerning, 348. [364.
appears to two,, going to Emmaus,
censured for eating with publicans and
[sinners, 90..
with unwashen hands, 167.
benefits to, rewarded, 155.
are those whocontinue in his word, 198..
shall know truth and be made free, 198v
must deny themselves, 239.
See-Apostles, Disciples, Peter, etc.
Diseased miraculously healed, 86, 96..
cured at Bethesda, 77.
See Miracles,

392

INDEX OF SUBJECTS.

Disfigurement of face in fasting condemned,
Dish, the betrayer's hand in the, 320. [109.
Disobedient, conversion of, by John Baptist,
Distress of nations foretold, 307. [32.
Ditch, the blind leading the blind into, 168.
Divider, Jesus deplines to be a, 227.
Division the result of Christ's coming, 230.
on Jesus' account amongst the people,
among the Pharisees, 202. [193.
among the Jews, 207.
Divorce, Jesus concerning, 101, 262.
Doctors, Jesus among the, 47.
of the law come to hear Jesus, 88.
Doctrine of Jesus, astonishment at, 85, 119.
that of the Father, 190.
of the Pharisees and Sadducees, warning
[against, 172.
Jesus examined concerning his, 345.
See Teaching.
Dogs, holy things not to be given to, 114.
the children's bread not to be cast to, 169.
Door-keeper at high-priest's palace, 345.
Doors shut for fear of the Jews, 367.
Doubts of the Jews, Jesus asked to remove, [233.
Dove, the Holy Ghost in form of a, 55.
Doves, sellers of, driven from the" Temple, 64,
[283.
the disciples to be harmless as, 153.
Dmg net, parable of, 142.
Draught of fishes, the miraculous, 83, 369.
Drawing by the Father necessary, 167.
Dream, angel appearing in, 37, 45.
of Atheism, 26.
of Pilate's wife, 350.
Drinking. See John the Baptist.
of Jesus' blood necessary to life, 165.
See Cup.
Dropsy cured, 236.
Drought in Elijah's time quoted, 82.
Drowning better than offending adisciple, 184.
Drunkenness, warning against, 308.
Dumb, Zacharias, 33.
and blind devil cast out, 131.
man cured, 152.
See Miracles.
Dust to be shaken off against unbelieving
[cities, 153, 208.
Duty, no more than, to do all, 249.
Dwelling of the Word amongst us, 24.
of Jesus, 83.

E.

Eagles gathered together, 259, 307.
Ear of high-priest's servant cut off, 342.
Ears of corn eaten by disciples, 92.
of the Jews dull, 135.
See Miracles.
Earth, the meek to inherit the, 98.
not to be sworn by, 102.
treasures upon, not to be laid up, 109.
Jesus come to send fire upon the, 230.
the disciples witnesses in the, 371.
See World.
Earthquake at the crucifixion, 356.
at the resurrection, 361.
Earthquakes predicted, 306.
East, wise men from the, visit Jesus, 44.
and west, etc.., many to come from, to the
[kingdom of heaven, 120, 235.
Eating with publicans, etc., Jesus blamed for,
with unwashen hands, 167. [90.
flesh of Jesus necessary to life, 164.
and drinking in Christ's presence no
[guaranty of salvation, 234.
Egg, a scorpion not given for an, 217.
Egypt, Joseph and Mary warned into, 45.
their return from, 45.
Elders ask Jesus to heal a centurion's servant,
tradition of, as to washing, 167. [120.
persecution of Jesus by, foretold, 173.
question Jesus' authority, 286.
conspire to put Jesus to death, 317.
go to take Jesus, 340:
meet to try Jesus, 346.
bribe the watch to deny resurrection, 364.
Elect, God will avenge his, 260.
gathering together of the, 307.
Eleven, the, assembled, 365.
go to Galilee, 371.
See Apostles, Disciples.
Elias. See Elijah. [123, 173.
Elijah (Elias), as to John Baptist being, 57,
and the widow of Zarephath (Sarepta)
Jesussupposedtobe, 156, 173. [quoted, 82.
to call for, on the cross, 356.
at the transfiguration, 176.
bringing fire from heaven quoted, 189.
Elisabeth, wife of Zacharias, 31.
promised a son, 31.
conception of, 33.
told to Mary, 34.

INDEX OF SUBJECTS.

393

Elisabeth visited by Mary and blesses her, 34.
birth of her son "John," 35.
Elisha (Eliseus), cleansing of Naaman by,
[quoted, 82.
"Eloi, Eloi, lama sabachthani," 356.
Emmanuel, "God with us," 37.
Emmaus, 364.
End, endurance to the, promised salvation, 153.
of things concerning Christ, 324.
See Parables, Prophecies.
Endurance commanded, 153.
Enemies to be loved, 103.
Enemy, power of the, subjected, 209.
Entry, public, into Jerusalem, 280.
Envy, Jesus delivered for, 350.
"Ephphatha," 171.
Ephraim, city of, Jesus goes to, 257.
Escape of Jesus from the Jews, 234.
Estates, chief, of Galilee, entertained, 157.
Eternal life. See Life.
damnation, for sin. against Holy Ghost,
Eunuchs, 263. [131.
Everlasting life. See Life.
Evil, damnation to doers of, 80.
not to be resisted, 101.
God's goodness to the, 104.
of each day sufficient for that day, 112.
spirits cured by Jesus, 122.
thoughts proceed from the heart, 168.
eye proceeds from the heart, 168.
prayer that disciples be kept from, 338.
See Devils, Spirits.
Example, Jesus an, 319.
Excess of Scribes and Pharisees, 295 .
Exchange, no, for the soul, 175.
Executioner sent to behead John Baptist, 157.
Extortion prohibited, 53.
Scribes and Pharisees accused of, 296. »
Eye to be plucked out, 101, 184.
the light of the body, 110, 220.
the mote and the beam in the, 114.
Eyes of the Jews closed, 135.
seeing Jesus' works, blessed, 209.

Face not to be disfigured in fasting, 109.
of the sky discerned by the Pharisees, 230.
God beheld by angels of children, 184.
Faith commended, 88, 120, 130, 150, 151,170, [274.

Faith, want of, commented on, 112, 172, 179.
reproved, 144, 162.
in Jesus, of the man born blind, 202.
of Martha, 254. ' [257.
many Jews at the raising of Lazarus, '
Peter, declaration of, 166, 173.
disciples, 335.
the work of God, 164.
resulting in everlasting life, 164.
full flow of the Spirit, 193.
life, 257.
by reason of his works, 233.
is faith in God, 302.
power of, 179, 252, 284, 328.
enjoined, 260.
prayed for, by the Apostles^ 249.
by Jesus for Peter, 323.
on earth at Christ's second coming, 260.
disregarded by Pharisees, 297.
See Belief.
Faithfulness in little and in much, 246.
Falling away upon persecution, 1Z&. ¦
False accusation. See Accusation.
prophets spoken well of, 99.
coming in sheep's clothing, 117.
predicted in last day, 306.
witness proceeds from the heart, 168.
witnesses against Jesus, 346.
Fame of Jesus spread abroad, 76, 85, 86, 122,
reaches Herod, 156. [151.
Famine in parable of prodigal son, 244.
Famines in the last days predicted, 306.
Fan to purge his floor, in Jesus' hand, 54.
Fashion of Jesus' countenance altered, 176.
Fasting of Anna, 42.
of Jesus in the wilderness, 55.
John Baptist, misconstrued, 123.
disciples of John and of Pharisees, 91.
to be in secret, 109.
a devil which would only go out by, 178.
Father, thev See God the Father. ,
one only, 296.
and mother, as to honoring, 167.
of the prodigal son, 243.
Fathers reconciled to their children, 32.
turned against'their sons, 155, 230.
to deliver up their children to death, 153.
Fatted calf killed for prodigal, 245.
Favor, Jesus increases in, 48.
Fear of Zacharias on seeing an angel, 31.
of shepherds at Bethlehem, 39.

394

INDEX OF SUBJECTS.

Fear of women at the sepulcher, 361.
of Herod of John Baptist, 156.
Gadarenes, 146.
disciples, on Jesus walking on water,
at the transfiguration, 177. [162.
Peter when walking on water, 162.
parents of man born blind, 203.
mercy to those who have, of God, 35.
not of mere destroyers of body, 154, 225.
Fearfulness reproved, 144.
Feast of the Passover. See Passover.
of tabernacles, Jesus goes to, 188.
the dedication, 233.
unleavened bread, 277.
the Jews, Jesus goes up to a, 77.
Galileans go to the, 76.
day, many believe on Jesus on the, 65.
made by Levi to Jesus, 90.
" Feed my lambs," etc., 370.
Feeding of five thousand miraculously, 160.
of four thousand, 171.
Feet of Jesus anointed, 128, 277.
Legion sitting at, 145.
Mary sitting at, 212.
held by women at resurrection, 363.
shown to disciples, 366.
of disciples washed by Jesus, 318.
Fetters broken by demoniacs, 145.
Fever, a nobleman's son cured of, 76.
Simon's wife's mother cured of, 85.
Few saved, whether, 234.
Field of blood, 352.
Fields, shepherds in the, 39.
white to harvest, 75.
corn, disciples pass through, 92.
Figs not gathered of thistles, 117.
Fig-tree, Nathanael under the, 61.
the barren, parable of, 239.
withered, 284.
parable of, in spring, 308.
Fine linen, body of Jesus wrapped in, 359.
Fire, unfruitful trees cast into, 52, 117.
Jesus to baptize with, 54.
unquenchable, 184.
the chaff' to be burnt in, 54.
hell, 101.
on the earth, Jesus come to bring, 230.
the wicked cast into a furnace of, 142.
demoniac cast into, 178.
all to be salted with, 184.
John and James desire to call down, 189.

Fire of coals, 344, 370.
Firkins, 63.
First to be last, 180, 235, 270.
commandment, the, 292.
day of the week, 360.
Fish, the, with tribute money, 180.
a serpent not given for a, 117.
eaten by Jesus after resurrection, 370.
on the fire on the shore, 370.
Fisher's coat, Peter's, 370.
Fishers of men, Peter and Andrew to be, 84.
Fishes, miraculous draught of, 83, 369.
miraculously increased, 160, 171.
Fishing, 83, 369.
Five thousand miraculously fed, 160.
loaves miraculously increased, 160.
hundred brethren, Jesus appears to, 371.
Flax, smoking, not quenched, 95.
Flesh, the Word made, 24.
sons of God not born of, 24.
all, to see the salvation of God, 50.
that born of flesh is, 65.
profiteth nothing, 165.
judgment after the, 196.
' weakness of the, 340.
of Jesus given for life of the world, [165.
of Jesus, eating of, necessary to life, 165.
Fold, Christ's, one, 206.
Folk, impotent, at Bethesda, 77.
sick, healed, 152.
Followers of Jesus, their duty, 175, 239.
" Fool," improper term for a brother, 101.
Foolish man, who built on sand, 118.
Foolishness proceeds from the heart, 168.
Fools, Pharisees called, 297.
Foot', the offending, to be cut off, 184.
Footstool of God, the earth, 102.
Forbearance enjoined, 1 02.
Foreknowledge of Jesus, 165.
Forgiveness of sins to a palsied man, 88.
to a palsied woman, 130.
of trespasses enjoined, 109, 214, 249.
blasphemies, except against Holy
[Ghost, 131.
crucifiers of Jesus, 354.
Fornication only cause for divorce, 1D1, 263.
the Jews claim not to be born of, 1 98.
Fornications proceed from the heart, 168. ,
Forsaking all for Christ's sake, 267.
of Jesus by his disciples foretold, 322.

INDEX OF SUBJECTS.

395

Forswearing, commandment against, 102.
Forty days, Jesus fasts, 55.
appears after resurrection, 370.
Four thousand miraculously fed, 171.
Fowls of the air, God's care for, 111.
Fox, Herod called a, 235.
Foxes have holes, etc., 189.
Fragments directed to be saved, 161.
baskets of, gathered up, 161, 171.
referred to by Jesus, 172.
Frankincense presented by wise men, 45.
Freedom given by the Son, 198.
Friend of the bridegroom, 69.
borrowing bread at midnight, 215.
Friends' of Jesus, not to be invited for rec
ompense, 237.
of mammon of unrighteousness, 246.
Jesus calls his disciples, 332.
Fruit, tree not producing, destroyed, 52.
shows the nature of tree, 117, 132.
Fulfillment of Scripture, 306, 337, 356, 367.
concerning Jesus' sufferings, 176, 271,
Jesus proclaims, 82. [324.
of law and prophets, Jesus came for, 100.
of John's prophecies concerning Jesus,
of Jesus' sayings, 341, 346. [233.
the times of the Gentiles, 307.
Psalm viii. 2, — 281.
xxii. 18, — 353.
xxxiv. 20, — 358.
xli. 9, — 319.
lxix. 4, — 332.
lxix. 9, — 64.
lxxviii. 2, — 141.
eix. 3, — 332.
cxviii. 22, 23,-289.
Isaiah vi. 9, 10, — 135.
vi. 10,-301.
vii. 14, — 37.
ix. 1, 2, — 83.
xxix. 13, —167.
xl. 3-5,-50.
xiii. 1-3,-94.
liii. 1,-301.
liii. 2,-45.
liii. 4, — 86.
liii. 12,-354.
liv. 13,-163.
Ixi. 1, 2, — 82.
Jer. xxxi. 15, — 45.
Hos. xi. 1, — 46.

Fulfillment of Micah v. 2, — 44.
Zech. ix. 9, —281.
xi. 12, 13,-352.
xii. 10, — 358.
xiii. 7, — 322.
Mai. iii. 1, — 50.
Full, woe to the, 99.

G.

Gabbatha, 351.
Gabriel sent to Zacharias, 31.
to Mary, 33.
foretells the birth of Jesus, 34,
Gadarenes, Jesus goes to country of, 144.
ask Jesus to depart, 146.
Galilean, Peter accused of being a, 345.
Galileans slain by Pilate, 231.
Galilee. See Nazareth.
Herod tetrarch of, 50.
entertains chief men of, 157.
Jesus returns to, 75.
walks in, 166.
passes through, 179, 188.
preaches in synagogues of, 86.
despised as coming from, 194.
fulfillment of prophecies concerning, 83.
multitudes from, follow Jesus, 87, 94.
Pharisees, etc., from, go to hear Jesus, 88.
Apostles sent to, after resurrection, 361,
appearances of Jesus in, 371, 372. [363.
Gall and vinegar given to Jesus, 356.
Garden of Gethsemane, 338.
where Jesus was crucified, and where
[sepulcher, 359.
Gardener, Jesus mistaken for, 363.
Garment, old, not mended with new cloth, 92.
hem of Jesus', touched for healing, 149,
to be sold to buy a sword, 323. [163.
See Coat.
Garments spread in Jesus' way, 281.
laid aside to wash disciples' feet, 318.
of Jesus, lots cast for, 354.
See Clothes, Coats, Raiment.
Garner, the wheat to be gathered into, 54.
Gate, the strait, leading to life, 116, 234.
wide, leading to destruction, 116.
Gates of hell not to prevail against the church,
Generation of vipers, 33, 132, 298. [173.
Gennesaret, land of, Jesus goes to, 162.
Gentiles, Jesus a light to the, 42.

396

INDEX OF SUBJECTS.

Gentiles to trust in Jesus, 95.
seek after the things of this life, 112.
Apostles not to go to the, at first, 153.
persecution of disciples, testimony against
to tread down Jerusalem, 307. [the, 153.
Gethsemane, 338.
Ghost, Holy. See Holy Ghost.
Gift to altar, reconciliation to-precede, 101.
goods being a, excuse for not support
ing parents, 168.
on the altar, as to swearing by, 297.
Gifts by the wise men to Jesus, 45.
good, by a father to his children, 115.
cast into the treasury, 298.
adorning the temple, 304.
Girdle of John Baptist, 50.
Give, direction to, 103, 115.
Glad tidings to Zacharias,. 31.
to shepherds at Bethlehem, 39.
Glory of the Word, 24.
of the Lord shining round shepherds, 39."
the Father, Jesus seeking, 191.
the Son, 300, 333. [Jesus, 57.
the kingdoms of the world offered
God, death of Lazarus for, 257.
caused by good works, 100, 331,
by Jesus, 336.
Israel, Jesus the, 42.
Solomon not equal to that of a lily, 111.
shown forth by Jesus, 61.
alms not to be done for, 105.
Christ to come in, 175, 314.
at the transfiguration, 176. [275.
ascribed to God, 40, 78, 89, 122, 258,
Gluttonous, Jesus accused of being, 124.
Gnashing of teeth, 120, 142, 235, 310.
Gnat strained at and .camel swallowed, 297.
Goats and sheep, parable of, 314.
God, identity of Jesus with, 23, 233, 327.
the sons of, 24.
children of, peacemakers, 98.
revealed by the Son, 26, 334.
no man hath seen, 26, 164.
John Baptist sent from, 24.
his holiness, 35.
mercy, 35.
power, 50, 234.
strength, 35.
truth, 69, 198.
goodness, 104, 265.
greatness, 233.

God, his throne, heaven, 102.
footstool, earth, 102.
salvation, all to see, 50.
house not a house of merchandise, 64.
ample gift of the Spirit to Jesus, 69.
kingdom. See Kingdom of God.
knowledge of our needs, 106, 228.
forgiveness of those who forgive, 108.
care for the birds, etc., 111.
work, faith, 164.
bread, 164.
commandments disregarded for tradi-
testimony to Jesus, 197. [tion, 167.
Son. See Son.
word comes to John Baptist, 50.
man lives by, 56.
they that hear, blessed, 219.
warns the wise men, 45.
alone to be served and worshiped, 57.
can forgive sins, 89.
sent his Son to save the world, 67;
is a Spirit, 73.
pure in heart will see, 98. [246.
and mammon not served together, 110,
gives good gifts to those who ask, 115.
hears those that worship and obey him,
[205.
equality of Jesus with, complained of, 78.
that Jesus of, denied, 203.
Jesus came out from, 334."
at the right hand of, 371.
the Father, and the Son, 23.
his love to the Son, 69, 78.
true worship and worshipers, 73.
. self-existence, 78.
testimony to Jesus, 80.
will, doers of, to enter heaven, 118.
knowledge of the Son, 125.
Spirit speaking in Apostles, 153.
face beheld by angels of children, [184.
punishment of those who forgive
[not, 186.
house with many mansions, 325.
worketh with the Son, 78.
sent the Son, 80.
confessers of Jesus confessed before,
sealed the Son, 163. [154.
revealed to Peter, 173.
not willing that any should perish, [185.

INDEX OF SUBJECTS.

397

God, knowledge of, by knowledge of Jesus,
baptism in name of, 368. [197.
Gold given by wise men to Jesus, 45.
not to be provided, 152.
of the temple, swearing by, 297.
Golgotha, 354.
Gomorrha and the unbelieving cities, 153.
Good, doers of, salvation to,- 80.
Jesus called, by the young ruler, 265.
God only is, 265.
tree brings forth good fruit, 117, 132.
man does good from his heart, 117.
ground, seed sown in, 134.
heart, receiving the word in a, 137.
Samaritan, parable of, 210.
part chosen by Mary, 212.
shepherd, the, 206.
Gospel, beginning of, 23.
preached by Jesus, 82, 152, 286.
by the Apostles, 155.
salvation, for loss of life for sake of,
[175.
to be a witness to all nations, 306.
See Preaching, Teaching.
Governor to come out of Bethlehem, 44.
Jesus sought to be delivered to the, 290.
See Pilate.
Governors, Apostles to be accused before, 153.
Grace of God upon Jesus, 26.
Grain of mustard-seed, parable of, 140, 218.
Grapes not of thorns or a bramble-bush, [117.
Grass, God's care for, 112.
the multitude sit on, 160.
Grave of Lazarus, 256.
See Sepulcher.
Graveclothes of Lazarus, 257.
See Linen.
Graves, all in the, to hear Christ's voice, 80.
unseen, hypocrites likened to, 224.
opened at the crucifixion, 357.
Greatest, dispute who should be, 180, 318.
Greek, Jesus' accusation written in, 354.
See Syrophenician.
Greeks seek to see Jesus, 299.
Grief of Jesus at hardness of hearts, 94.
See Sorrow.
Gross, the people's heart, 135.
Guest-chamber for keeping passover, 318.
Guides, blind, 297.
Guile, Nathanael without, 60.

H.

Hairs of the head numbered, 154, 226.
Hall of judgment, Jesus led to, 348.
Halt, the, at Bethesda, 77. [hell, 184.
better to be, in heaven, than whole in
See Miracles.
Hand of the Lord with John Baptist, 36.
withered, restored, 93.
the offending, to be cut off, 101, 184.
Handmaid of the Lord, Mary, 34.
Hands laid on the sick. See Miracles.
unwashen, eating with, condemned, 167.
Jesus shows his, after resurrection, 367.
Hard saying, disciples complain of a, 165.
Hardness. See Heart.
Harlots enter heaven before Pharisees, etc.,
[287.
Harmless as doves, Jesus' disciples to be, 153.
Harvest, the fields, white to, 75.
typifying end of the world, 142.
plenteous, but laborers few, 152, 203.
Hatred of enemies forbidden, 103.
of all men to.Jesus1 disciples, 153.
the world to Jesus, 188.
to Jesus' disciples, 362.
Head not to be sworn by, 102.
of John Baptist given to Herodias'
Healing. See Miracles. [daughter, 157.
on the Sabbath day, as to, 93, 236.
Heart, Mary keeps events in her, 40, 48.
hardness of, grief of Jesus for, 94.
Jesus upbraids -disciples for, 367.
will be with treasure, 110, 228.
good treasure of the,. 117.
mouth speaks out of the, 132.
of earth, Jesus to be three nights in, 220.
the word received into an honest, 136.
defilement proceeding from, 168.
forgiveness to be from the, 187.
Heathen, vain repetitions in prayers of, 106.
the implacable brother to be as a, 185.
Heaven, kingdom of. See Kingdom.
voice from. See Voice.
shall be seen opened, 61.
no man has ascended up to, 67.
Jesus came from, 67, 164.
not to be sworn by, 102.
treasures to be laid up in, 109, 228.
sign from, demanded, 218.
bread from, 163, 165.

398

INDEX OF SUBJECTS.

Heaven, joy in, at sinner's repentance, 243.
Heavenly host in fields at Bethlehem, 40.
things, believing in, 67.
Heavenly Love, Hymn of, 9.
Heavens opened at Jesus' baptism, 55.
See Clouds.
Heavy-laden invited by Jesus, 125.
Hebrew, accusation of Jews written in, 354.
Hell fire, those in danger of, 101.
sacrifice of members to escape, 101, 184.
Capernaum to be cast down to, 125.
he that? can cast into, to be feared, 154,
[226.
gates of, not to prevail against the church,
Hen, Jesus' care like that of a, 236, 298. [173.
Herd. See Swine.
Hem. See Garment.
Herod, king of Judsea, 31.
and the wise men, 44.
slays children of Bethlehem, 45.
death of, 45.
Herod, the tetrarch, of Galilee, 50.
imprisons John Baptist, 156.
marries Herodias, 156.
Chuza, steward of, 131.
entertains his officers, 157.
executes John Baptist, 157.
hears of Jesus, 156.
warned against, 235.
Jesus taken before, 349.
reconciled to Pilate, 349.
Herodians consulted as to destroying Jesus, 94.
go to Jesus as spies, 290.
Herodias quarrels with John Baptist, 156.
daughter of, dances before Herod, 157.
asks for John Baptist's head, 157.
High-priest. SeeAbiathar, Caiaphas, Priest.
High-priests. See Priests.
Highest, Jesus, Son of the, 34.
John Baptist, prophet of the, 36.
Hill country of Judeea, Mary goes to, 34.
John Baptist's birth reported through,
a city set on a, not hid, 99. [36.
Hire, the laborer worthy of his, 153, 208.
Hireling does not protect the sheep, 206.
Holy One of God, Jesus called, 85.
things not given to dogs, 114.
Holy Ghost in John Baptist, 32.
in Zacharias, 36.
Jesus, 55.
upon Mary, 34.

Holy Ghost upon Simeon, 41.
Mary with child of, 37.
descends on Jesus at baptism, 55.
blasphemy against, 131.
given to those who ask, 217.
to teach disciples all things, 330.
the Comforter, promised, 333.
called down on Apostles, 368.
speaking in David, 294.
in Jesus' disciples, 153.
baptism with, by Jesus, 54.
foretold, 371.
in name of, 368.
See Spirit.
Honey, food of John Baptist, 50. '
Honeycomb eaten by Jesus after resurrection,
Honor to be given to the Son, 79. [366.
not to prophet in his own country, 152.
to parents, 167.
of the Son by the Father, 199.
Hook used to catch fish, 180.
" Hosanna to the Son of David," 282.
Hospitality, true, 238.
House of God, not of merchandise, 64.
zeal of, 64.
the place of prayer, 284.
of Simon, etc., Jesus goes to, 85.
Israel, lost sheep of, 152.
the Father, with many mansions, 325.
Jesus teaches in a, 88, 1 41.
built on rock, and sand, 118.
divided against itself, 131.
restored demoniac sent back to his, 146.
Household, foes in the, 154.
Householder, an instructed scribe like a, 142.
Houses of widows devoured, 296.
Housetop, a man let down through, 88.
the gospel to be preached on the, 154.
those on, at desolation of Jerusalem, [306.
Humility necessary to attain heaven, 180.
enjoined, 236, 273, 319.
commended, 261.
Hundred sheep, parable of, 184, 242.
Hunger of Jesus after fasting, 55.
on the road to Jerusalem, 282.
after righteousness, 98.
Husband, woman of Samaria sent for her, 72.
Husbandman of true vine, the Father, 330.
Husbandmen and the vineyard, parable of, 288.
Husks desired by the prodigal, 244.

INDEX OF SUBJECTS.

399

Hypocrisy, warned against, 224.
See Pharisees.
Hypocrite, ruler of synagogue denounced as,
Hypocrites, almsgiving by, 104. ' [218.
Pharisees denounced as, 167, 172, 224,
[296.
I.
Identity of Father, Son, and disciples, 337.
Idle words, men to account for, 132.
Idumea, multitudes from, follow Jesus, 94.N
Imitation of Christ, 11.
Impediment of speech cured, 171.
Importunity will often succeed, 215.
Impossible with God, nothing is, 34, 266.
Impotent folk at Bethesda, 77.
man cured by Jesus, 78.
See Miracles.
Incense burnt by Zacharias, 31.
Incarnation of Christ, 24, 25.
Indignation at healing on Sabbath,. 217.
at Jesus' being anointed with spikenard,
Infirmities healed by Jesus, 86, 122. [278.
See Miracles.
Infirmity, a woman with, cured, 217.
Iniquity, prophets called workers of, 117.
workers of, at the last day, 142.
to abound in the last days, 306.
Inn at Bethlehem, 38.
in parable of good Samaritan, 210.
Inquiry of Herod as to Christ's birthplace, 44.
of Jesus, as to opinions about him, 173.
See Disciples.
Insurrection made by Barabbas, 350.
Intercession of Pilate for Jesus, 350.
Interpretation of parable of sower, 136.
wheat and the tares, 141.
that which goeth into the mouth, etc.,
Invitation of Jesus to the weary, 125. [168.
See Calling, Hospitality, Pharisee.
Isaiah, Jesus reads, in synagogue, 82.
See Fulfillment, Quotation.
Israel, land of, Joseph and Mary return to, 45.
tribes of, to be judged by Apostles, 267.
lost sheep of, Jesus' first care, 152.
works like Jesus' not before seen in, 152,
Jesus, the glory of, 42.
set for fall and rise of many in, 42.
* the King of, 281.
asked to restore kingdom to, 371.
See Jacob.

Israelite indeed, Nathanael an, 60.
Issue of bldod healed, 149.
" It is finished," 356.
Ilurea, Philip tetrarch of, 50.

Jacob, Jesus to reign over house of, 34.
the well given to Joseph by, 71.
Jairus, daughter of, raised from death, 151.
James (son of Zebedee), called, 84.
one of the Twelve, 96.
surnamed, with John, Boanerges, 96.
accompanies Jesusinto Jairus' house, 151.
to Gethsemane, 338.
present at the transfiguration, 176.
asks for fire to be brought down, 189.
for first place in the kingdom, 272.
as to destruction of Jerusalem, 305.
fishing after the resurrection, 369.
Jesus appears to, 370.
See Apostles, Disciples.
James (son of Alpheus), one of the. Twelve, 96.
James (brother of Jesus), 152.
James the less, 358. [173.
Jeremiah (Jeremias), Jesus supposed to be,
See Fulfillment.
Jeremias. See Jeremiah. •
Jericho, the man going to, who fell among
Jesus goes to, 273. [thieves, 210.
Jerusalem,, Joseph and Mary go to, 46.
return to, to search for Jesus, 46.
inhabitants of, go out to- John Baptist,
where the Jews worship, 72. [51.
multitudes from, follow Jesus, 86, 96.
Pharisees, etc., from, go to Jesus, 88.
Scribes come down from, 167. h
not to be sworn by, 102.
the city of the Great King, 102.
desolation of, foretold, 304.
daughters of, Jesus addresses, 353.
gospel to be preached first at, 368.
Apostles not to quit, until coming of
[Holy Ghost, ,371..
to be witnesses to Christ in, 368.
Jesus taken to, by the devil, 56.
laments over, 235, 281, 298.
goes to, to the Passover, 46, 64.
to a feast of the Jews, 77..
through Samaria, 188.
up to, for last 'time, 271.

400

INDEX OF SUBJECTS.

Jerusalem, Jesus comes to, 282.
persecution of Jesus at, foretold, 173.
death of Jesus at, spoken' of, 175.
Jesu}, his birth, 38.
foretold, 34.
circumcision, 42.
presentation in the temple, 42.
removal to Egypt, 45.
baptism, 55.
fasting, 55.
temptation, 56, 57.
transfiguration, 176.
public entry into Jerusalem, 281.
second coming, 305.
last supper, 320.
agony in Gethsemane, 339.
betrayal, 340.
trial before Caiaphas, 345.
Pilate, 348.
scourging, etc., 350, 351.
condemnation, 351.
crucifixion, 354.
death, 356.
burial, 359.
resurrection, 361.
appearances after resurrection. See
ascension, 371. [Appearances.
directions to Peter, 370.
commissions to the disciples, 371.
disciples. See Disciples, Apostles,
miracles. See Miracles. [Peter, etc.
parables. See Parables.
preaching. See Preaching.
teaching. See Teaching.
denunciation. See Denunciation.
prayers. See Prayer.
prophecies. See Prophecy.
goings of, to Egypt, 45.
Nazareth. See Nazareth.
Jordan, 58.
Jerusalem. See Jerusalem.
Cana, 62, 76.
Capernaum. See Capernaum.
Judsea. See Judaea.
Galilee. See Galilee.
Sychar, 71.
cornfields, 92.
the sea. See Sea.
the wilderness, 55.
the temple. See Temple.
a mountain. See Mountain.

Jesus, goings of, to Bethesda, 77.
Nain, 121.
a Pharisee's house. See Pharisee.
synagogue. See Synagogue.
Gadara, 144.
Levi's house, 90.
Tyre and Sidon, 171.
Decapolis, 171.
Magdala and Dalmanutha, 171.
Bethsaida, 159, 173.
Caesarea Philippi, 173.
Samaria, 188.
Bethany, 251, 280, 282, 371.
beyond Jordan, 234.
Ephraim,-257.
Jericho, 273.
Zaccheus' house, 275.
Mount of Olives. See Olives.
Gethsemane, 338.
JEmmaus, 364.
discourse of, with Nicodemus, 65, 67.
with the woman of Samaria, 72.
on the working of the Father and the
[Son, 78.
Sermon on the Mount, 97, 119.
as to the Sabbath, 93.
John Baptist, 123.
forgiveness of sins, 130.
signs, 219.
hypocrisy, 225.
fasting, 91.
the bread of life, 164.
defilement, 168.
humility, 180.
offenses, 184.
forgiveness, 185.
the true sons of God, 198.
prayer, 213.
the true sheep, 206.
self-exaltation, 236.
discourse of, as to true hospitality, 237.
the coming of the kingdom, 258.
divorce, 262.
riches, 266.
the resurrection, 291.
unbelief, 302.
the Comforter, 332.
love, 332.
sorrow and joy, 383.
the completed work, 336.
visited by shepherds, 40.

INDEX OF SUBJECTS.

401

Jesus visited by wise men from the East, 44.
Nicodemus, 65.
certain Greeks, 299.
worshiped. See Worship.
and doctors in the temple, 47.
testimony of John Baptist to, 54, 58.
attends a marriage, 62.
drives traders out of the temple, 64, 283.
baptizes, 68.
and John Baptist's disciples, 122.
rejected by the Gadarenes, 146.
rejected at Nazareth, 82, 152.
sends out the Twelve, 152.
Seventy, 208.
escapes stoning, 200.
receives little children, 263.
questioned in the temple, 286.
questions as to Christ, 293.
laments over Jerusalem, 235, 281, 298.
conspiracy*against, 317.
See Christ, God, Son, etc.
Jewry, Jesus fears to walk in, 166.
Jews send to John Baptist, 57.
ask Jesus for a sign, 64.
question about purifying, 68.
have no dealings with Samaritans, 71.
salvation is of the, 73.
Jesus attends a feast of, 77.
reprove for carrying bed on Sabbath, 78.
persecute Jesus for healing on Sabbath,
elders of. See Eiders. [78.
murmur at Jesus, 164.
strife of, on Jesus' claiming to be the
[bread of life, 164.
tradition of, as to washing, 167.
seek Jesus at feast of tabernacles, 190.
accuse Jesus of being a Samaritan, and
[having a devil, 199.
agree to expel disciples from synagogue,
division amongst, as to Jesus, 207. [204.
ask Jesus to declare whether he be Christ,
attempt to stone Jesus, 200. [233.
with Martha and Mary at LazaruS' death,
ask Pilate to break Jesus' legs, 358. [255.
Joanna, wife of Chuza, ministers to Jesus,
tells disciples of resurrection, 363. [131.
John, the Apostle, called by Jesus, 84.
one of the Twelve, 96.
surnamed with James, Boanerges, 96.
accompanies Jesus into Jairus' house,
Gethsemane, 338. [151.
26

John, present at transfiguration, 176.
rebukes one for casting out devils, 182.
asks for fire to be brought down, 189.
for first place in kingdom, 272.
as to destruction of Jerusalem, 305.
Jesus to point out traitor, 320.
follows Jesus to high-priest's palace, 344.
Jesus commits his mother to, 356.
goes to the sepulcher, 362.
fishing after resurrection, 369.
as to death of, 370.
See Apostles, Disciples.
John the Baptist a witness of the Light, 24.
forbidden wine and strong drink, 32.
to come in spirit of Elijah (Elias), 32.
mission of, 32, 36.
birth of, 35.
foretold, 31.
in the deserts, 36.
the prophet of the Highest, 36.
baptism and preaching of, 50.
fulfillment of prophecies concerning, 50.
his raiment and meat, 50.
his teaching, 50.
prophesies of Jesus, 54.
baptizes Jesus, 55.
sees Holy Ghost descend ¦.on Jesus, 55.
his disciples. See Disciples.
asked who he is, and his replies, 57.
points out Jesus as Lamb of God, 58.
baptizes-at ^5non, -68.
further testimony to Jesus, 69.
imprisoned by Herod, 156.
reproves Herod, 156.
his testimony quoted by Jesus, 80.
testimony of Jesus concerning, 80, 123.
head of, demanded by Herodias' daugh-
executed by Herod, 157. [ter, 157.
Jesus supposed to be, 156, 173.
Jesus refers to, as Elijah (Elias), 177.
testimony of, concerning Jesus, acknowl
edged to be true, 234.
Jona, father of Peter, 60.
Jonah (Jonas), sign of prophet, 172, 220.
Jonas. See Jonah.
Jordan, baptism by John Baptist in, '51.
Jesus goes to, to be baptized, 55.
from beyond, multitudes follow Jesus,
Jesus goes beyond, 234. [86, 94.
the farther side of, 234. ,
Joseph, husband of Mary, 33.

402

INDEX OF SUBJECTS.

Joseph proposes to put away Mary, 37.
an angel appears to, 37, 45.
goes to Bethlehem to be taxed, 38.
warned to go, and goes into Egypt, 45.
returns to land of Israel, 45.
retires to Nazareth, 45.
goes up to Jerusalem, 46.
search for Jesus, 46.
returns to Nazareth, 48.
Jesus despised as son of, 164.
See Jesus, Mary.
Joseph of Arimathsea begs the body of Jesus,
[wraps it in linen, and lays it in
[his sepulcher, 358.
Joseph (the patriarch), the well given to by
[Jacob, 71.
Joses, brother of James the less, 358.
Joses, brother of Jesus, 152.
Jot of the law not to fail, 100.
Journey to Egypt, 45.
of Jesus through Samaria, 71.
provision for, not to be made, 152.

Joy promised to Zacharias, 31.
of the Seventy at their power, 209.
in heaven over the repenting sinner, 242.
of the women at resurrection, 361.
Apostles after ascension, 372.
Juda, brother of Jesus, 152.
Judah (Juda), hill country of, 34.
Judas Iscariot, one of the Twelve, 96.
spoken of by Jesus as a devil, 166.
complains of Mary anointing Jesus, 278.
a thief, 278.
offers to betray Jesus, 317.
influenced by Satan, 317.
son of Simon, 320.
told by Jesus to hasten his work, 320.
receives men and goes to Gethsemane,
betrays Jesus, 317. [340.
returns the betrayal money, 352.
hangs himself, 352. [96.
Judas (Lebbeus Thaddeus), one of the Twelve,
asks Jesus as to his manifestation, 330.
Judosa, Pontius Pilate governor of, 50. [51.
inhabitants of, go out to John Baptist,
multitudes from, follow Jesus, 86, 94.
Pharisees, etc., from, go to hear Jesus,
fame of Jesus spread through, 123. [88.
brethren of Jesus advise his going to,
[188.

Judosa, Jesus comes to coast of, 257.
Apostles to be witnesses in, 371.
Judge, parable of the unjust, 260,
Judgment committed to the Son, 80.
those in danger of, 100.
of one another forbidden, 113.
disregarded by Pharisees, 224.
and Scribes, 297.
according to appearances, forbidden, 191.
day, idle words accounted for, in, 132.
typified, 312.
condemnation of unbelieving cities in,
[124, 153, 208.
Just man, Jesus called, by Pilate's wife, 350.
the wisdom of the, 32.
to be severed from the wicked at end
Justification by words, 132. [of world, 142.
after confession of sins, 261.
K.
Keepers of the sepulcher, 361.
Key of knowledge taken away, 224.
Keys of the kingdom of heaven, 173.
Kin of a prophet do not honor him, 152.
King going to war with ten thousand, 239.
of Jews, wise men seek, 43.
Jesus examined as to being, 348.
of .Israel, Jesus called the, 61, 281.
Kingdom, a, divided against itself, 131.
appointed to the disciples, 319. >
of Jesus, to be endless, 34.
not of this world, 349. [50.
of heaven, proclaimed by John Baptist,
to the persecuted for righteousness' [sake, 99.
righteousness required for, 100.
not for mere lip worshipers, 118.
many from east and west to sit down
[in, 120.
the least in, greater than John; 123.
the Father's pleasure to give the, 228.
parables illustrating, 138-142, 218.
the keys of, 173.
conversion necessary to enter, 180.
of God, new birth necessary for, 65.
preached by Jesus, 75, 208.
the Twelve, 153.
the Seventy, 208.
to be first object of life, 112, 184.
spoken of by Jesus, 371.

INDEX OF SUBJECTS.

403

Kingdom of God to be seen by some of dis-
[ciples, 175.
lookers back not fit for, 190.
many from east and west, etc. , to be
as to coming of, 259. [in, 235.
difficult for the rich to enter, 266.
publicans and harlots enter before
[Scribes and Pharisees, 288.
a certain Scribe not far from, 293.
of Israel, Jesus asked to restore, 371.
Kingdoms of the world offered to Jesus, 57.
to rise against one another, 305.
Kings, disciples to be brought before, 153.
desired to see what disciples saw, 209.
Kinsmen not to be invited for a return, 237.
See Kin.
Kiss, Jesus betrayed by a, 341.
" Knock and it shallbe opened," 115.
Knowledge, key of, taken away, 224.
Jesus', of man, 65.
of what he speaks, 67.
of the Father, 125, 199, 209.
of thoughts, 131, 165.
of his sheep, and theirs of him, 206.
the Father's, of the Son, 125.
of Jesus and of the Father, 197.

Labor, those that, invited by Jesus, 125.
not for things that perish, 163.
Laborer worthy of his hire, 153, 208.
Laborers in the harvest, 152, 208.
in the vineyard, parable of, 268.
Lake of Gennesaret. See Sea.
storm on the, 143.
herd of swine choked in the, 145.
Lamb of God, Jesus the, 59.
Lame, inviting the, true hospitality, 237.
Lamentation in Rama, 45.
of Jesus over Jerusalem, 235, 281, 298.
of women at Jesus' condemnation, 352.
Lanterns at the betrayal, 340.
Lasciviousness proceeds from the heart, 168.
Last day, resurrection of the, 164.
the first shall be, 180, 235,-270.
See Judgment.
Latchet of Jesus' shoes, John Baptist not
[worthy to unloose, 54, 58.
Latin, Jesus' accusation written in, 354.
Laugh, woe to them that, 99.

Laughed to scorn, Jesus, in Jairus' house, 151.
Law, the, given by Moses, 26, 191.
Jesus written of in, 60.
come to fulfill, 100, 367.
doctors of, go to hear Jesus, 88.
directed to be observed, 87.
prophesied until John, 123.
cannot fail, 247.
the foundation of, 293.
See Commandments.
Lawyer tempting Jesus, 210, 292.
Lawyers denounced by Jesus, 224. [236.
questioned as to healing on the Sabbath,
Lazarus of Bethany, his sickness, 251.
raised from' death, 252.
sought to be killed, 279.
at supper in Simon's house, 277.
and the rich man, parable of, 247.
Leaders, blind, of the blind, 168.
Leathern girdle, John Baptist's, 50.
Leaven of Pharisees, Warning against, 172,
[225.
the kingdom of heaven like, 140, 218.
Lebbeus. See Judas.
Legion of devils, the man with the, 144.
Legions of angels, power of Jesus to obtain^
Lending enjoined, 103. [342.
Leper, a, cleansed by Jesus, 87.
See Naaman.
Lepers, ten, cleansed by Jesus, 258.
See Miracles.
Letters, surprise at Jesus' knowing, 190.
Levi. See Matthew.
Levite in parable of good Samaritan, 210,
Levites sent to John Baptist, 57.
Liar,, the devil a, 199.
Liberty to the bruised, Jesus to give, 82.
Life in the Word, 23.
eternal, to believers in Jesus, 67, 70,- 79.
Jesus asked what necessary for, 265.
everlasting, to be labored for, 163.
to believers in Jesus,- 164.
to those who make sacrifices here, 267.
in the Father and the Son, 80.
the resurrection of, 80.
carefulness for, not necessary, 110.
will result in its loss, 155.
narrow way to, 116.
of man consists not in possessions, 228.
pleasures of, choke the word, 137.
given to the world by Jesus, 164.

404

INDEX OF SUBJECTS.

Life, Jesus the bread of, 164.
of world, Jesus' flesh given for, 164.
of good Shepherd given for sheep, 206.
of Jesus laid down, not taken away, 207.
Jesus the, 254, 326.
by Jesus, 330.
words of Jesus, spirit and, 165.
Light, the true, 24.
to lighten the Gentiles, 42.
darkness preferred to, by world, 68.
sought by doers of truth, 68.
John Baptist, a shining, 80.
of the world, the disciples, 99.
Jesus, 196, 202.
of body, the eye, 1.10, 220.
gospel to be preached in, 154.
raiment of Jesus like, 176.
followers of Jesus to be as, 196.
children of, less wise than of darkness,
exhortation to be, 301. [246.
Lightning, Satan falling from heaven as, 209.
Christ's second coming as, 259, 307.
countenance of angel like, 361.
Lilies, an example of God's care, 111, 228.
Linen, body of Jesus wrapped in, 359.
„ clothes found after the resurrection, 361.
"Little while," a, 333.
Living water, 72.
bread, Jesus the, 164.
God the God of the, 292.
Loaves miraculously increased, 160, 172.
the friend borrowing, at night, 215.
Locusts, John Baptist's food, 50.
Lord, the servant hot above his, 153.
"Lord, Lord," not sufficient to have said, 118.
Lord's prayer, the, 107, 214.
Lord's Supper, the, 318.
See Jesus, God.
Lords of Galilee entertained by Herod, 157.
Loss of life to those who seek to save it, 155.
Lost sheep of Isjrael Jesus' first care, 152.
See Parables.
Lot, at Christ's second coming to be as in
Lot's wife a warning, 259. [days of, 259.
Lots cast for Jesus' coat, 354.
Love of God to the world, 67.
to disciples, 338.
to God disregarded by Pharisees, 223.
first duty of man, 292.
of the Father to the Son, 69, 78. [251.
of Jesus to Martha, Mary, and Lazarus,

Love of Jesus to his own, 318.
to Jesus produces obedience, 330.
to parents to give place to service of
to enemies enjoined, 103. . [Christ, 153.
to neighbor, second great commandment,
to one another enjoined, 321, 332. [292.
Lunatic persons healed, 85.
See Devils, Spirits.
Lust amounting to adultery, 101.
Lusts choke the word, 137.
of devil done by his children, 199.
M.
Mad, Jesus accused of being, 207.
Madness of Pharisees at Jesus, 94.
Magdala, Jesus goes to, 171.
Magdalene. See Mary Magdalene.
Maimed, inviting, true hospitality, 237.
Malchus, 342.
Malefactors crucified with Jesus, 355.
Mammon not to be served, 110, 246.
of unrighteousness, friends of, 246.
Man hath not seen God, 26.
lives by God's word, 56.
Jesus' knowledge of, 65.
as to what defiles, 168.
Manger, Jesus laid in a, 38.
Manna eaten in the desert, 163.
Mansions in the Father's house, 325.
Market, the sheep, 77.
greetings in the, 224.
washings on return from, 1 67.
Market-place, children in the, 123.
Marriage at Cana, 62.
of Herod with Herodias denounced, 156.
Jesus as to, 262.
supper, parable of, 290.
Martha cumbered with much serving, 212.
meets Jesus after Lazarus' death, 253.
her faith, 253.
at the supper at Bethany, 277.
Mary, mother of Jesus, Gabriel sent to, 33.
birth of Jesus foretold, 34, 37.
goes to visit Elizabeth, 34.
her return home, 35.
conception, 37.
goes to Bethlehem, 38.
birth of Jesus, 38.
Visited by shepherds, 40.
kept events in her heart, 40, 48.

INDEX OF SUBJECTS.

405

Mary, her purification, 41.
presents Jesus in temple, 42.
mother of Jesus, and Simeon, 42.
visited by wise mem 44.
warned into Egypt, 45.
her return to land of Israel, 45.
goes to Nazareth in Galilee, 45.
to Jerusalem, 46. [staying behind, 47.
searches for Jesus, and chides him for
return to Nazareth, 45.
at the marriage at Cana, 62,
goes to Capernaum with Jesus, 64.
comes to Jesus while teaching, 222.
Jesus despised as son of, 152.
at the cross, 356.
committed to care of John, 356.
watches where body of Jesus lay, 359.
See Joseph.
Mary, of Bethany, at Jesus' feet, 211.
comes to Jesus after Lazarus' death, 255.
anoints Jesus' head and feet, 277.
, Mary Magdalene ministers to Jesus, 128, 359.
seven devils cast out of, 131.
follows Jesus from Galilee, 358.
at.the cross, 356.
watches where body of Jesus lay, 359.
goes to sepulcher to embalm body, 360.
Jesus appears to, 363.
Mary, wife of Cleophas, at the cross, 356.
Mary, mother of James, goes to sepulcher,
Master, the disciple not above his, 153. [360.
one, Christ, 296.
Masters, two, cannot be served, 110, 246.
Matthew (Levi), a publican, called, 90.
one of the Twelve, 96.
makes Jesus a feast, 90.
Measure, good, enjoined, 113.
Meat, John Baptist's, 50.
to be divided with the needy, 52.
disciples go to buy, 70.
of Jesus to do will of God, 75.
not so important as life, 111.
workman worthy of his, 153.
indeed, Jesus' flesh, 165.
Meek, the, blessed, 98.
Jesus, 126. i
Men, JesuJ knows all, 65.
of Sychar believe on Jesus, 75.
to be guarded against, 153.
traditions of, preferred to God's com-
[mandments, 167.

Men of war, Herod's, mock Jesus, 349.
Merchantman seeking goodly pearls, 1 42.
Merciful, the, blessed, 98.
Mercy shown to those that fear God, 35.
preferred to sacrifice, 90, 93.
craved of Jesus, by blind men, 151.
commended, 211.
disregarded by Pharisees, 297.
Message of Jesus to his disciples after the
[resurrection, 361, 363.
Messenger, John Baptist a, 50, 123.
Messengers sent by John Baptist to Jesus, 122.
sent forward through Samaria, 188.
Messias. See Christ, Woman of Samaria.
Mighty works of Jesus wondered at, 152.
not done for lack of faith, 1 52.
Millstone round the neck, 184, 249.
Minister in the synagogue, 82.
Mint tithed by Pharisees, 223, 297.
Miracles of Jesus, causing belief, 65.
referred to by Nicodemus, 65.
evidence of his being Christ, 192.
not being a sinner, 202.
acknowledged by the Council, 257.
message to Herod concerning, 235.
performed by some who followed not
[Jesus, 182.
Herod desires to see Jesus perform, 349.
power to perform, given to disciples, 1 52,
performed by Jesus :— [209, 368.
water made wine at Cana, 63.
at Jerusalem, 65.
healing of a nobleman's son, 76.
miraculous draught of fishes, 83, 369.
unclean devil cast out, 85. [85.
Simon's wife's mother cured of a fever,
several sick and diseased healed, 86,
devils cast out, 86. [168.
persons lunatic and palsied healed, 86.
leper cleansed, 86.
palsied man let down through a roof
impotent man cured, 77. [cured, 88.
withered hand restored, 93.
centurion's servant healed, 120.
dead man at Nain raised to life, 121.
in presence of John's disciples, 122.
demoniacs at Gadara restored, and
[devils sent into swine, 144.
woman with issue of blood healed, [149.
Jairus' daughter raised to life, 151.

4Q6

INDEX OF SUBJECTS.

Miracles performed by Jesus : —
sight of two blind men restored, 151.
dumb man with devil cured, 152.
five thousand miraculously fed, 161.
Jesus walking on the water, 162.
by touch of Jesus' garments, 163.
daughter of Syrophenician woman
[cured, 168.
man deaf, etc., healed, 171.
four thousand miraculously fed, 171.
demoniac healed, 178.
tribute money found in fish's mouth,
ten lepers cleansed, 258. [180.
woman bowed together cured, 217.
man with dropsy healed, 236.
sight of one blind man restored, 274. '
blind and lame healed in temple, 282.
Malchus' ear healed, 342.
Mites, the widow's two, 298.
Mocking of Jesus, 347, 349, 351.
Money, changers of, driven out of temple, 64,
the Twelve not to provide, 152. [283.
found in fish's mouth, 180.
given not to reveal resurrection, 364.
Morning, early, Jesus retires to pray in, 86.
women go to sepulcher in, 360.
Jesus delivered to Pilate in the, 348.
Morrow, not to be careful for the, 112.
Moses the giver of the law, 26.
wrote of Jesus, 60.
lifting up of serpent by, 67.
his commandment as to lepers observed,
accuses Jews by his writings, 81. [87.
appears at transfiguration, 176.
Jews claim to be disciples of, 204.
Scribes and Pharisees sitting in seat of,
expounded by Jesus, 367. [295.
Mote and beam in the eye, 114.
Mother of Jesus. See Mary, mother of Jesus.
Simon's wife's, cured of a fever, 85.
set against the daughter, 154, 230.
See Parents.
Mount, sermon on the, 97.
of Olives. See Olives.
Mountain, Jesus taken to high, by devil, 57.
where Samaritans worship, 72.
to pray, 96, 162, 176.
to preach, 97.
with his disciples, 159.
Jesus appears to his disciples in a, 371
to be removed by faith, 179.

Mountains to be brought low, 50.
demoniacs in the, 145.
Mourning in Rama, 45.
of children in market-place, 123.
blessed, 96.
Mouth speaks of abundance of heart, 117.
and wisdom given to disciples, 306.
not that which goeth into, defiles, 168.
Moving of waters of Bethesda, 77.
Much required of those who receive much, 230.
Multitude praying in the temple, 31.
of heavenly host praising God, 40.
go out to John Baptist, 51.
resort to Jesus, 90, 149, 159, 225.
round a demoniac, 178.
accompany Jesus on his entry into Jeru-
come to take Jesus, 340. [salem, 281.
ask for Barabbas instead of Jesus, 350;
Multitudes follow Jesus, 83, 88, 96, 119, 143,
glorify God, 122. [171, 233.
sent away by Jesus, 141, 171.
throng Jesus, 149.
compassion of Jesus on the, 152.
Murder, anger without cause is. 100.
committed by Barabbas, 350.
Murderer, the devil a, 199.
Murders proceed from the heart, 168.
Murmuring of Pharisees against disciples, 92.
at Jesus' teaching, 164, 241.
of Jesus' disciples at his doctrine, 165.
among people concerning Jesus, 190.
at Jesus' going to house of Zaccheus, 275.
Mustard seed, kingdom of heaven like, 140,
Myrrh given to Jesus by wise men, 45. [218.
used to embalm body of Jesus, 358.
Mysteries of kingdom of heaven revealed, 134.
N.
Naaman referred to, 82.
Nain, a dead man raised at, 121.
Name of John Baptist given by angel, 31.
determined by Elizabeth and Zacharias,
of Jesus given by Gabriel, 34, 37. [35.
at his circumcision, 41.
of God, holy, 35. [of heaven, 118.
prophesying in the Lord's, no guaranty
devils cast out in Jesus', 182, 209.
Jesus present with those gathered to
gether in his, 185.
given by good Shepherd, 206.

INDEX OF SUBJECTS.

407

Name of Jesus, prayer to be made in, 334.
Names written in heaven, 209.
Naphtali (Nephthalim), Jesus goes to coasts
[of, 82.
fulfillment of prophecy concerning, 83.
Napkin, Lazarus' head bound with, 257.
round Jesus' head in the sepulcher, 361.
Narrow way leading to life, 116.
See Strait.
Nathanael (Bartholomew) brought by Philip
[to Jesus, 60.
an Israelite without guile, 60.
his confession of Christ, 61.
one of the Twelve, 96.
fishing after resurrection, 369.
See Apostles, Disciples.
Nation, alarm lest Romans should take away, [257.
prophecy that Jesus should die for, 257.
to rise against nation, 305.
Nations, the judgment of the, 374.
Jesus to be preached among all, 368.
Nazarene, Jesus to be called a, 46.
Nazareth, a city of Galilee, 33.
Joseph and Mary reside at, 33.
quit, to go to Bethlehem, 38.
return to, 45.
Jesus goes to,, 45, 76, 152.
quits, 55, 82.
"Can any good thing come out of," 60.
people of, attempt to kill Jesus, 82.
Needful, the one thing, 212.
Neighbor to be loved, 210, 265.
who is, 211.
Net, the kingdom of heaven like a, 142.
Nets, Simon Peter and Andrew washing their,
broken by a draught of fishes, 83. [83.
James, John, and Zebedee mending, 84.
not broken by draught of fishes, 370.
New cloth on old garment, 92.
wine and old bottles, 92.
Nicodemus a Pharisee 'and Ruler, 65.
consults Jesus by night, 65.
defends Jesus in Council, 194.
provides spices to embalm body of Jesus, [358.
Night, Joseph and Mary go into Egypt by,
Nicodemus visits" Jesus by, 65. [45.
Jesus in prayer a whole, 96.
the, when no man can work, 202.
See Darkness.

Ninevites, Jonah a sign to, 220.
shall judge present generation, 220.
Noah (Noe), at second coming world to be as
[in days of, 259, 308.
Nobleman, son of a> healed, 76.
who went to receive a kingdom, 276.

O.

Oath of Herod to Herodias' daughter, 157.
of Peter on denial of Jesus, 345.
Oaths to be performed, 102.
See Svxaring.
Obedience of unclean spirits to Jesus, 85.>
of servants quoted by centurion, 120.
Observation, kingdom of God not to come by,
Offense caused by persecution, 136. [258.
by Jesus to his own country, 152.
to Pharisees, 167.
to least of Christ's disciples denounced, [184.
of disciples at Jesus predicted, 322.
Offenses to be purged, 101, 141.
world denounced because of, 184.
he causing, denounced, 249.
must come, 249.
Offer of Judas to betray Jesus, 317.
Offers to. follow Jesus, 146, 189.
Officers sent to take Jesus, 192.
return without him, 193.
sent with Judas to Gethsemane, 340.
one of the, strikes Jesus, 345.
require Jesus to be crucified, 351.
Oil, anointing the sick with, 155.
and wine administered by good Samari
tan, 210.
Ointment, Jesus' feet anointed with, 128.
and head, 277.
prepared to embalm Jesus' body, 359.
Old wine preferred to new, 92.
See New.
Olives, Mount of, Jesus goes to, 194, 338.
arrives at, on way to Jerusalem, 2G0.
prophesies from, 305.
Omniscience of Jesus acknowledged, 370.
One thing needful, the, 212.
Open reward for secret alms, etc., 105.
Opening of graves at the crucifixion, 357.
Oppression by Pharisees denounced, 294.
Ordination of the twelve Apostles, 96. [64.
Oxen, those that sold, driven out of temple,

408

INDEX OF SUBJECTS.

Palace, the strong man keeping his, 131.
of high-priest, 317.
Palm branches spread in Jesus' way, 281.
Palms of hand, Jesus struck with, 345.
Palsy cured, 86, 88.
See Miracles.
Parables, reason for speaking in, 134, 141.
sheep fallen into pit, pulled out on Sab-
blind leading the blind, 114. [bath, 93.
mote and beam in the eye, 114.
wise and foolish builders, 118.
creditor and his two debtors, 129.
city or house divided against itself, 131.
strong man keeping his palace, 131.
man who took to himself seven spirits, [218.
proposed to enlarge his barns, 227.
barren fig-tree, 231.
the sower, 133.
interpretation of, 136.
wheat and tares, 138.
interpretation of, 141.
seed cast into ground, 139.
grain of mustard-seed, 140, 218.
leaven, 140, 218.
hid treasure, 141.
pearl of great price, 1 42.
drag-net, 142.
new cloth and old garment, and new
[wine and old bottles, 92.
that which goeth into mouth not defiling;
interpretation of, 168. [168.
the hundred sheep and one lost, 184, 242.
servant and his fellow-servant, 186.
man borrowing loaves at midnight, 215.
sheep, sheepfold, and good Shepherd, [206.
master of house who has shut to door,
those bidden to a wedding, 236. [234.
the great supper, 237.
builder of the tower, 239.
king with ten thousand, 239.
woman with ten pieces of silver and
prodigal son, 243. [one lost, 243.
unjust steward, 245.
rich man and Lazarus, 247.
master and his servant returning from
unjust judge, 260. [plowing, 249.
Pharisee and publican, 261.

Parables, the laborers in vineyard, 268.
ten pounds, 276.
two sons, 287.
vineyard let out to husbandmen, 288.
marriage feast, 290.
corn of wheat dying, 300.
fig-tree and other trees in spring, 308.
servants left in charge, 309.
ten virgins, 311.
talents, 312.
sheep and goats, 314.
Paradise, Jesus promises thief to be in, 355.
Parents to be put to death by children, 153.
of man bom blind referred to by the
Part, Mary's good, 212. [Pharisees, 201.
Parting of Jesus' garments, 354.
Partners, James, John, Peter, Andrew,. 84.
Passover, Joseph, Mary, and Jesus go to, 46.
Jesus goes to Jerusalem to, 46, 280.
meets a multitude going to, 159.
the feast of unleavened bread, 277.
preparation for,v 317.
custom to release a prisoner at, 350.
See Supper.
Patience, bearing fruit with, 137.
enjoined^ 306.
Pavement, the, 367.
Peace, a woman directed to go in, 133, 150.
Jesus not come to give, 154, 230.
commanded to the sea, 143.
salutation of, directed, 153, 208.
\ by Jesus, 365, 367.
enjoined, 184.
left by Jesus with disciples, 330.
Peacemakers blessed, 98.
Pearls not to be cast before swine, 114.
the merchantman seeking goodly, 142.
Penny shown to Jesus on question of tribute,
People praying in the temple, 31. [291.
to be prepared by John Baptist, 32.
consult John Baptist, 52.
taught by Jesus out of a ship, 83.
seek after Jesus, 86.
astonished at Jesus' doctrine, 89. [257.
prophecy that Jesus should die for the,
the common, hear Jesus gladly, 294.
feared by chief priests, 3] 7.
See Multitude, Multitudes.
Perdition, the son of, 337.
Perfect, command to be, 104.
he that is, is like his Master, 114.

INDEX OF SUBJECTS.

409

Perfect, requisites to be, 265.
Persecution of Jesus by Jews, 94.
for righteousness' sake, rejoicing at, 99.
offense caused by, 136.
conduct of disciples under, 153. [332.
of Jesus' disciples foretold, 267, 298, 306,
See Sufferings.
Persecutors to be prayed for, 103.
Pestilence in last days foretold, 306.
Peter, Simon, brought to Jesus by Andrew,
named by Jesus Cephas, 60. [60.
of Bethsaida, 60.
a fisher, 83.
Jesus teaches from- ship of, 83.
made to inclose great multitude of fishes,
called as a disciple, 84. [83.
one of the Twelve, 96.
asks Jesus as to watching, 229.
to let him walk on water, 162.
as to forgiveness, 185.
disciples' reward, 267.
destruction of Jerusalem, 307.
whither he is going, 322.
wonders at Jesus asking who touched
[him, 149.
accompanies Jesus into Jairus' house, 149.
at transfiguration, 176.
to Gethsemane, 338.
confesses Jesus as Christ, 166, 173.
rebukes Jesus, 174.
and is rebufeed by him, 174. [177.
proposes tabernacles at transfiguration,
finds tribute-money in fish's mouth, 180.
calls Jesus' attention to withered fig-tree, [284.
refuses to have feet washed by Jesus, 318.
gets John to ascertain traitor, 320.
asserts steadfastness to Jesus, 322.
upbraided for sleeping in Gethsemane,
cuts off Malchus' ear, 342. [339.
follows Jesus to high-priest's palace, 344.
denies knowledge of Jesus, 345.
¦„ message sent to, by angels, 361.
goes to sepulcher, 361.
Jesus appears to, 364.
• goes fishing after resurrection, 369.
directed to feed Christ's sheep and lambs,
mode of death foretold, 370. [370.
See Apostles, Disciples.
Phanuel, father of Anna, 42.
Pharisee, a, asks Jesus to dinner, 127, 222.

Pharisee, Jesus goes to eat bread with, 236.
prayer of a self-satisfied, 261.
Pharisees warned by John Baptist, 51.
boast of being Abraham's children, 52.
inquire of John Baptist as to who he was,
Nicodemus one of the, 65. [57.
come to hear Jesus, 88, 167.
complain of Jesus' forgiving sins, 89.
of disciples' eating corn on Sabbath, 92.
watch Jesus to accuse him; 93, 224.
filled with madness against Jesus, 94.
rejected God's counsel, 123.
accuse Jesus of working by Beelzebub,
ask Jesus for a sign, 219. [131.
denounced as hypocrites, 167, 172, 224,
and for injustice and pride, 223. - [296.
leaven of, warned against, 172.
complain of Jesus' eating with publicans
[and sinners, 90.
disciples of, used to fast, 91.
traditions of, as to washing, 167.
offended at Jesus, 168.
question with Jesus, 172.
send officers to take Jesus, 192. [195.
bring to Jesus woman taken in adultery,
blame Jesus for bearing record to himself,
man born blind brought to, 202. [196.
inquire as to his restoration of sight, 202.
refuse to admit evidence of miracles, 203.
as to their being blind also, 205.
told of raising of Lazarus, 257. [235.
warn Jesus that Herod would kill him,
accuse Jesus of receiving publicans and
deride Jesus, 247. [sinners, 241.
tempt Jesus, 262.
command to deliver up Jesus, 277.
consternation of, at Jesus' miracles, 282.
seek to lay hands on Jesus, 289.
to entangle Jesus in his talk, 290.
their words but not works to be followed,
build tombs of prophets, 298. [294.
conspire against Jesus, 317.
furnish Judas with men to take Jesus,
ask Pilate to secure sepulcher, 360. [340.
See Elders, Jews, Scribes.
Philip, brother of Herod, tetrarch of Iturea, [50.
his wife Herodias married to Herod, 156.
Philip, the Apostle, called; 60.
one of the Twelve, 96.
questioned as to feeding multitude, 160.

410

INDEX OF SUBJECTS.

Philip, Greeks ask, to see Jesus, 299.
asks Jesus to show the Father, 328.
See Apostles, Disciples.
Phylacteries of scribes and, Pharisees, 296.
" Physician, heal thyself," 82.
Physician not required by the whole, 90.
Pieces of silver, Jesus betrayed for thirty, 317.
Pigeons, offering of, on purification, 41.
Pilate, Pontius, governor of Judaea, 50.
mingles blood of Galileans with sacrifices,
Jesus delivered to, 348. [230.
intercedes for Jesus, 350.
wife of, sends message about Jesus, 350.
writes a title over Jesus' cross, 354.
permits securing of sepulcher, 360.
Pillow, Jesus sleeping on a, in a storm, 143.
Pinnacle of temple, Jesus set on a, 56.
¦Piping, children, in market-place, 123.
Pit, cattle fallen into, on Sabbath, 93, 236.
Pitcher, man carrying a, 318.
"Place, of a skull," 354.
Plagues cured by Jesus, 122.
See Miracles.
Plain, Jesus on a, 96.
Plant not planted by God rooted up, 168.
Pleasure of the Father in giving the kingdom,
Pleasures of life choke word, 137. [228.
Plow, he who puts hand to, not to look back,
Pool of Bethesda, 77. [190.
of Siloam, 202.
Poor, the, Jesus sent to preach to, 82.
blessed, 97.
invjting, true hospitality, 237.
charity to, enjoined, 266.
dedication to, by Zaccheus, 275.
Porch, Solomon's, Jesus in, 233.
Porches of Bethesda, 77.
Possessed. See Demoniac, Devils, Miracles,
Possible, all, with faith, 179. [Spirits.
with God, 34, 266.
Pots, washing of, traditions concerning, 167.
Potter's field, bought with betrayal money,
Pounds, parable of ten, 276. [352.
Power given to become sons of God, 24.
of Elijah (Elias), John Baptist endued
[with, 32.
the Highest to overshadow Mary, 34.
word of Jesus with, 89. [209.
to heal, etc., given to Apostles, 96, 152,
of Jesus to lay down and retake his life,
of faith, 179, 249, 285, 329. [207.

Power of darkness, 343.
Jesu"s to be on right hand of, 347.
of Pilate only from above, 351.
to remit sins given to Apostles, 366.1
all, given to Jesus, 371.
Prmtorium, the, 348.
Praise of heavenly host at birth of Jesus, 40.
See Glory.
Prayer at time of incense, 31.
of Zacharias heard, 31.
Jesus in, 86, 96, 162, 177.
of Jesus for Peter, 323.
for the Holy Ghost, 329.
with his disciples, the last, 336.
in Gethsemane, 339.
for those who crucified him, 354.
for persecutors, 103.
not to be made for show, 105.
to be made in secret, 106.
with faith, 285.
in the name of Jesus, 334.
the Lord's, 107, 214.
for laborers in the harvest, 152, 208.
joint, promised to be heard, 185.
temple, the house of, 284.
of publican and of Pharisee, 261.
enjoined, 115, 216, 339.
of obedient will be heard, 330.
in Jesus' name heard, 329, 332.
agains| temptation enjoined, 339.
of thief on cross, 355.
Preach, the disciples sent forth to, 152, 209.
Preaching of John Baptist, 50.
of Jesus, 82, 86, 88, 130, 152.
Jonah (Jonas), 220.
the Twelve, 152.
Christ enjoined, 368.
the Apostles after ascension,- 372.
See Sermon, Teaching.
Preparation of children of Israel by John'
of ways of the Lord, 36, 50. [Baptist, 32.
for the Passover, 317.
the, 358.
Presentation of Jesus in temple, 41.
Presumption forbidden, 56.
warned against, 307.
Price of blood, betrayal money the, 352.
Pride proceeds from the heart, 168^\
condemned, 236, 261, 272, 296.
See Humility.
Priest, Zacharias a, 31.

INDEX OF SUBJECTS.

411

Priest, Jesus sends a leper to, 87.
in parable of good Samaritan, 210.
high, servant of, wounded in Gethsem-
[ane, 342.
See Abiathar, Caiphas.
Priests sent to John Baptist, 57.
ten lepers sent to, 258.
chief, gathered together by Herod, 44.
persecution of Jesus by, foretold, 174.
send to take Jesus, 192.
conspire against Jesus, 215, 257, 346.
furnish Judas with men to take Jesus,
Jesus tried before^ 346, 348. [340.
require Jesus to be crucified, 350.
wish to alter title over cross, 354.
ask Pilate to secure sepulcher, 360.
bribe watch to conceal resurrection,
high, Annas and Caiaphas, 50. [364.
Prince of this world, Satan, 57.
cast out, 300.
coming of, 330.
judged, 333. [the, 152.
of devils, Jesus accused of working by
See Beelzebub, Devil.
Prison, John Baptist put in, 156.
Peter professes willingness to go to, 323.
Prisoner, custom to release at passover, 350.
Prodigal son, parable of, 243.
Profanation of Sabbath by priests, 93.
Jesus accused of, 92, 202.
Profession of faith, 162, 173, 254, 334.
Promise of the Father, disciples to wait for,
Proofs, infallible, of resurrection, 367. [368.
Prophecy of John Baptist's birth, 31.
of Jesus' birth, 33.
sufferings, 177.
concerning John Baptist, 36.
of Simon as to Jesus, 41.
Caiaphas as to Jesus' dying for people,
desolation of Jerusalem, 235. [257.
destruction of the temple, 304.
troubles, etc., in last days, 305.
concerning Peter's mode of death, 370.
of second coming, 371.
See Fulfillment.
Prophesying in Christ's name no guaranty of
[heaven, 111.
Prophet of Highest, John Baptist, 36.
John Baptist asked whether he was that,
consulted as a, 69. [58.
more than a, 123.

Prophet, Jesus acknowledged as a, 72, 194,
the, 161. [202, 282, 365-.
a, not honored in his own country, 82,
[152.
receiving a, to bring reward, 155.
Prophets, the, wrote of Jesus, 60.
were persecuted, 99.
not -destroyed by Jesus, 100.
prophesied until John, 123.
sepulchers of, built, 224, 298.
desired to see things seen by disciples,
[135, 209.
Jesus supposed to be one of, 156, 173.
greater than, 199.
killed by Jerusalem, 235.
sent by "Jesus, 298.
expounded by Jesus, 365.
to be fulfilled, 367.
false, spoken well of, 99.
, injunction to beware of, 117.
Proselytes, Pharisees labor for, 296.
Proverbs, Jesus speaking hi, 334.
Psalms concerning. Christ to be fulfilled, 367.
Public entry of Jesus into Jerusalem, 281.
Publican, Levi (Matthew) a, 90.
implacable brother to be as<a, 185.
prayer of a penitent, 261.
See Matthew, Zaccheus.
Publicans baptized by and consult John Bap
tist, 51.
justified God in John's baptism, 123.
Jesus eats with, 90.
come to Jesus, 241.
Zaccheus chief among, 275.
preferred to chief priests, etc., 288.
Pure in heart, the, blessed, 98.
Purging of his floor by Jesus, 54.
of temple by Jesus, 64, 283.
Purification of Mary, 41.
questions as to, 68.
Purple robe, Jesus arrayed in, 351.
Purses not to be provided, 152, 208.
directed to be provided, 323.
Q-
Quaking of earth at crucifixion, 357.
See Earthquake, Earthquakes.
Quarrel of Herodias against JohnBaptist, 156.
Queen of the South, and Solomon, 220.
her judgment of that generation, 220.

412

INDEX OF SUBJECTS.

Question about purifying, 68.
as to John's doctrine put by Jesus, 287.
chief commandments put to Jesus, 303.
Questioning with Jesus, 172.
between disciples as to resurrection, 177.
of scribes with disciples as to a demo-
Jesus given up, 291. [niac, 178.
disciples, who should betray Jesus, 117.
Quickening of the dead by the Father and the
of the Spirit, 162. [Son, 79.
Quotations of Scripture. See Fulfillment.
Gen. ii. 24, — 262.
Ex. iii. 6, — 292.
xxi. 17, — 168.
Lev. xli. 8,-41.
xix. 18,-210, 265, 293.
Deut. vi. 4, 5, — 210, 292.
vi. 13, — 57.
vi. 16,-56.
viii. 3, — 56.
xix. 15,-196.
xix. 21,-102.
xxv. 5, — 291.
Ps. lxxviii. 24, —163.
lxxxii. 6, — 233.
xci. 11, 12,-56.
ex. 1, — 294.
Is. xl. 3-5,-50.
liv. 13,-164.
Ivi. 7,-284.
lxi. 1, 2, — 82.
Hos. vi. 6, — 93.
5th commandment, 167, 265.
6th " 53, 100, 265.
7th « 101, 265.
8th " 265.
9th " 53, 265.
R.
"Rabbi," Jesus addressed as, 60, 61, 65.
John Baptist addressed as, 69.
disciples not to be called, 296.
"Rabboni," 363.
"Baca," 101.
Rachel weeping for her children, 45.
Raiment of John Baptist, 50.
carefulness for, not necessary, 111.
of Jesus shining at transfiguration, 176.
parted, 354. See Garments.

Rain sent on the just and the unjust, 104.
Raising of dead man at Nain, 121.
of Lazarus, 257.
See Resurrection.
Rama, voice of lamentation in, 45.
Ransom for many, Jesus a, 273.
Ravens, God's care of, 228.
Rebuke of Peter to Jesus, 174.
of Jesus to Peter, 174.
John and James, 189.
¦Rebuking of storm, 142. [320.
Receiving Christ and God in disciples, 155,
of a child in Christ's name receiving
[Christ, 181.
Reception of the Word, results of, 24.
Recompense not to be sought in hospitality,
Reconciliation enjoined, 101. [237.
of Pilate and Herod, 349.
Record of John Baptist of himself, 57.
of Jesus to himself blamed, 196.
See Testimony, Witness.
Redemption, signs of coming, 306.
Reed, a bruised, not broken, 95.
given to Jesus as mockery, 351.
used at crucifixion, 356.
Regeneration, the, 258.
Rejection of John Baptist censured, 123.
of Jesus foretold, 173.
Rejoicing at John Baptist's birth, 35.
of wise men on seeing star, 44.
at bridegroom's voice, 69.
of sowers and reapers, 75.
for persecution, 99.
on finding lost sheep, 185, 242.
of Abraham at seeing day of Christ, 200.
true cause for, 209.
at Jesus' miracles, 218.
on finding lost piece of money, 243.
at return of prodigal, 242.
of world at Jesus' death, 333.
of disciples after ascension, 372.
See Joy.
Release of Jesus sought by Pilate, 350.
Remembrance of Jesus, Lord's Supper in, 322.
the Holy Ghost to bring all things to, 330.
Remission of sins, salvation by, 36.
Jesus' blood shed for, 322.
to be preached, 367.
Rending of rocks at crueffixion, 357.
of veil of temple, 356.
Repentance preached by John Baptist, 50.

INDEX OF SUBJECTS.

413

Repentance, fruits worthy of, enjoined, 52.
John's baptism unto, 50.
of Ninevites at Jonah's preaching, 220.
sinners, not righteous, called t», 90.
preached by the Twelve,. 155.
of prodigal, 244.
to be preached, 367.
Repetitions, vain, in prayers forbidden, 106.
Report amongst Jews as to resurrection, 364.
that John should not die, 370.
Reproach of Elisabeth removed, 35.
Rest promised to weary, 125.
Jesus advises the Twelve to take, 158.
Restoration made by Zaccheus, 276.
Resurrection of dead by the Father and Son,
of life and of damnation, 80. [79.
of Christ's people at last day, 165.
of the just, 235.
Jesus questioned as to, 292.
children of the, 292.
Christ is the, 254.
of Jesus, 361.
foretold by him, 174, 179, 271.
referred to by him, 177, 322.
announced by angels, 361.
necessary, 365.
of Lazarus, 257.
foretold, 253. See Raising.
Return of the Twelve, 158.
of the Seventy, 209.
Revelation to babes, 125, 209.
of Christ to Peter, 173.
Reviling of Jesus on cross, 355.
Reward in heaven for persecution, 99.
for receiving Christ's disciples, 155, 183.
of sinners and of righteous distinguished,
Rich, the, woe unto, 99. [99.
the, man who proposed to enlarge his
[barns, 227.
and Lazarus, parable of, 247.
young ruler, 265.
Riches, deceitfulness of, chokes word, 137.
a hindrance to kingdom of God, 266.
Right hand of God, Jesus at, 363.
Righteous, Jesus not come to call, 90.
man received, reward will follow, 155.
tombs of, built, 298.
Righteousness of Zacharias and Elisabeth, 31.
i Jesus to fulfill all, 55.
hunger and thirst after, blessed, 98. ~~_

Righteousness, those persecuted for, blessed, 99.
must exceed that of scribes and Pharisees,
to be first sought after, 112. ' [100.
the Holy Ghost to reprove world of, 333.
Riotous living of prodigal, 243.
Rivers of living water result of faith, 193.
Robber, Barabbas, 350.
Robbers, those that climb into sheepfold, 206.
Robe, Jesus arrayed in gorgeous, 357.
wearing purple (or scarlet), 357.
Rock, man that built on a, 118.
seed sown on, 133.
foundation of church, 173.
Rocks rent at crucifixion, 357.
Romans feared by Jews because of Jesus, 257.
Roof, sick man let down through, 88.
Rue tithed by the Pharisees, 223.
Rufus, 353.
Ruler, watchful servant will be made, 229.
of synagogue blames Jesus, 217.
rich young, 275.
belief of, 202.
See Jairus, Elders.

S.
Sabbath, Jesus teaches on, 82, 93, 152.
Jesus heals on, 78, 202, 218, 236.
eats bread with Pharisee on the, 236.
accused of breaking, 78, 202.
disciples accused of breaking, 92.
pj-ofanation of, by priests, 93.
was made for man, 93.
Jesus lord of, 93.
circumcision on, 191.
women rest on, 359.
Sacrifice, mercy preferred to, 90. - [230.
Sacrifices,- blood of Galileans mingled with,
Sad countenance of hypocrites in fasting, 109.
Sadducees warned by John Baptist, 51.
dispute with Jesus, 172.
leaven of, warned against, 172.
question Jesus as to marriage of seven
[brethren, 291.
See Elders, Jews.
Saints, resurrection of, at Jesus' resurrection,
Salilm near Moon, 68. [357.
Salome at crucifixion, 358.
at sepulcher, 360.
Salt of earth, disciples, 99.
to have, in one's, self, 184.

414

INDEX OF SUBJECTS.

Salt losing its savor, 184, 239.
Salutation of Gabriel to Mary, 33.
of Mary to Elisabeth, 34.
Salvation of God, all to see the, 58.
is of Jews, 73.
promised to him that endureth to end,
Jesus sent for, 190, 302. [153.
by strict observance of law, 293.
by Jesus^ only, 205.
whether few attain, 234.
declared to Zaccheus, 275.
Samaria, Jesus passes through, 71, 189.
woman of, 71.
Apostles to witness for Christ in, 368.
Samaritan, the tenth leper cleansed, 258.
Jesus accused of being a, 199.
the good, parable of, 210.
Samaritans, Jews have no dealings with, 71.
the Twelve not to go to, at first, 152.
Jesus rejected at village of, 189.
Sanctification of disciples prayed for, 338.
Sand, house built upon, 118.
Sandals, the Twelve shod with, 153.
Satan tempts Jesus, 57.
rebuked by Jesus, 57.
is divided, if he cast out Satan, 131.
takes away seed sown, 141.
Peter addressed as, by Jesus, 174.
fell from heaven, as lightning, 209.
entered into Judas Iscariot, 317, 320.
See Beelzebub, Devil.
Saviour, Jesus a, 39.
of world, Jesus acknowledged as, 75.
Scarlet robe put on Jesxis, 351.
Scorpion not given for egg, 217.
Scorpions, power given to tread on, 209.
Scourge, temple purged with, 64.
Scourging of disciples foretold, 153.
of Jesus, 350.
Scribe, the instructed, 142.
offers to follow Jesus, 189.
Scribes called together bty Herod, 44.
Jesus' teaching not like that of, 89, 119.
object to Jesus' forgiving sins, 89.
seek occasion to accuse Jesus, 93, 224.
righteousness of, insufficient, 100.
accuse Jesus of working by Beelzebub,
denounced, 167, 224, 296. [131.
censure Jesus, 93, 167, 241.
rejection of Christ by, foretold, 174. [195.
bring to Jesus woman taken in adultery,

Scribes seek to betray Jesus, 284, 317.
question Jesus' authority, 284.
approve of Jesus' teaching, 292.
theiivteaching and works, 295.
send to take Jesus, 340.
assemble to try Jesus, 346.
See Elders, Jews, Pharisees.
Scrip not to be provided, 152, 208.
to be provided, 323.
Scripture, the, expounded by Jesus, 365.
Scriptures, the, cannot be broken, 233.
ignorance of, leading to error, 292.
See Fulfillment, Quotations. '
Sea of Galilee, 83, 171.
Jesus returns to the, 94.
crosses, 143, 160.
walks upon, 162.
of Tiberias, Jesus appears at, 369.
Seal set to God's truth, 69.
Sealed, the Son of man, 163.
Sealing of sepulcher, 360.
Seaside, Jesus at, 90, 133.
Seats, uppermost, sought after, 224.
Second coming of Jesus, 259.
foretold, 298, 325, 371.
parables illustrating, 311.
Secrecy sought by Jesus, 171, 179, 188.
Secret, alms, etc., to be in, 104.
Sedition of Barabbas, 350.
Seed, kingdom of heaven like, 140.
of David, Christ to be of, 193.
Abraham, Jews claim to be, 198.
Sending forth of the Twelve, 152.
of the Seventy, 208.
Sepulcher, Jesus laid in, 359.
sealed, 360.
Sepulchers of the prophets built, 224.
whited, 297.
of righteous garnished, 298.
See Grave, Tomb.
Sermon on mount, 97.
Serpent lifted up by Moses, 67.
not given when fish asked, 115, 217.
Serpents, direction to be wise as, 153.
power given to tread on, 209.
Pharisees and scribes denounced as, 298.
not to hurt Apostles, 368.
Servant, the faithful, 229, 313.
not above his lord, 153, 319, 332.
of sin, the sinner is, 198.
Jesus as, 318.

INDEX OF SUBJECTS.

415

Servant of High-Priest, 342.
Servants left in charge, parable of, 312.
Service of two masters impossible, 110, 246.
persecutors believing they do God, 332.
Seven loaves miraculously increased, 171.
Seventy, the, 208, 209.
Severance of the just from the wicked, 142.
Shame, Jesus' adversaries put to, 218.
See Ashamed.
Shape of God never seen, 80.
Sheep, those that sold in temple driven out,
market, 77. [64.
having no shepherd, multitude like, 152,
lost, of house of Israel, 152. [159.
in midst of wolves, the Twelve like, 153.
one lost, out of a hundred, 184, 242.
Sheepfold, Jesus door of, 206.
Sheep's clothing, wolves in, 117.
Shepherd, Jesus the good, 206.
Shepherds of Bethlehem, 40.
Shewbread, David and the, 93.
Shining garments, 361.
Ship, Jesus teaches from a, 84, 94, 133.
Jesus crosses lake in, 143, 172.
sends disciples away in, 162.
Shipping, 163.
Shoe's latchet, 54, 58.
not to be provided, 152, 208.
Sick, miraculously healed. See Miracles.
need physician, not the whole, 90.
Sickness of Lazarus, 251.
Side of Jesus pierced, 358.
shown to disciples, 367.
Sidon, multitudes from, follow Jesus, 96.
compared with unbelieving cities, 124,
Jesus goes near to, 168. [208.
Siege of Jerusalem foretold, 282.
Sighing of Jesus, 171.
Sight to blind, Jesus sent to recover, 82.
Sign given to shepherds at Bethlehem, 39.
Jesus a, 42.
a, asked for, of Jesus, 64, 163, 172, 219.
a, given by Jesus, 64, 219.
the, of Christ's coming, 306.
of the last day, 307.
given by Judas, 341.
Signs, faith only on seeing, 75.
of the time, 172, 230.
- to follow preaching of Apostles, 368.
did follow, 372.
done by Jesus, 372.

Silence imposed by Jesus, 87, 94, 151, 171,
Siloam, falling of Tower of, 231. [173. '
pool of, 202.
Silver not to be provided, 152.
ten pieces of, parable of, 243.
thirty pieces of, betrayal money, 317,
Simeon, prophecy of, in temple, 42. [352.
Simon, brother of Jesus, 152.
Simon of Cyrene, 353.
Simon Peter. See Peter.
Simon the leper, 277.
Simon the Pharisee, 128.
Simon Zelotes the Canaanite, one of the
[Twelve, 86.
See Apostles, Disciples.
Sin of the world taken away by Jesus, 58.
warning against, 78, 196.
all, forgiven, except blasphemy against
[Holy Ghost, 131.
of brother to be forgiven, 186.
conviction of, 194.
sinner servant of, 198.
Jesus challenges conviction of, 199.
as to, causing a man to be born blind,
unacknowledged, remains, 205. [200.
by rejection of Christ's teaching, 333.
world reproved of, 333.
Single eye, the, 110, 220.
Sinner, Jesus called a, 202.
joy in heaven over repenting, 243.
Jesus accused of being guest of, 275.
Sinners, Jesus eating with, 90, 241.
come to save, 90.
blamed for receiving, 241.
Sins, Jesus to save from, 37.
confessed on baptism, 51.
forgiven by Jesus, 89, 130.
God alone can forgive, 89.
Jews to die in their, 197.
blood of Jesus shed for remission of, 322.
remission of, to be preached, 367.
power to remit, given, 368.
Sisters of Jesus, 152.
Skull, the place of a, 354.
Sky, signs of, discerned, 172, 230.
Sleep of disciples, 176, 339.
of Lazarus, 252.
Smoking flax not quenched, 95.
Snow, angels' garments like, 361. [153, 208.
Sodom compared with unbelieving cities, 125,
Soldiers instructed by John Baptist, 53.

416

INDEX OF SUBJECTS.

Soldiers mock Jesus, 347, 349.
divide, and cast lots for Jesus' garments,
pierce Jesus' side, 358. [354.
Solomon not arrayed like a lily, 111, 228.
Jesus greater than, 226.
Solomon's porch, 233.
Son of God, the only begotten, 24, 67.
Jesus the, 34, 55, 61, 94, 145, 162, 166,
[173, 177, 254.
asked whether he is, 347.
accused of making himself, 351.
self-existent, 80.
flesh of, to be eaten, 164.
of man, angels ascending and descending
came down from heaven, 63. [upon, 61.
to be lifted up, 63.
to judge world, 141.
destitution of, 189.
second coming of, 177.
revelation of, 259.
the, loved of the Father, 55, 69, 78, 177.
the identity of, with the Father, 78.
his knowledge of the Father, 125.
baptism to be in name of, 368.
of David. See David.
of nobleman healed, 76.
the prodigal, 243.
whose, is Christ, 293.
Sop given to Judas, 320.
Sorrow of disciples, 320, 333, 338!
of Jesus in Gethsemane, 338.
Soul, he Who can destroy, only to be feared,
value of, 175. [154.
South, Queen of the, and Solomon, 220.
Sower, parable of the, 133, 137.
Sparrows, God's care of, 154, 226.
Spear, side of Jesus pierced with, 358.
Speech, impediment of, healed, 171.
of Peter bewraying him, 345.
Spices used to embalm body of Jesus, 358.
prepared, 359.
Spies sent to Jesus, 290.
Spikenard, ointment of, 277.
Spirit of Elijah (Elias), John Baptist endued
true worship to be in, 73. [with, 32.
God is a, 73.
poor in, blessed, 97.
Jesus supposed to be, 162.
words of Jesus are, 165.
of James and John condemned, 189.
of infirmity cured, 217.

Spirit, Jesus notamere, after resurrection, 366.
the, leads Simeon into temple, 41.
Jesus into wilderness, 55.
birth of, 65.
not given by measure to Jesus, 69.
on Jesus, 82.
Jesus casting out devils by, 131.
speaking in the Twelve, 152.
quickeneth, 165.
willing, but flesh weak, 339.
who took to himself seven, 221.
See Holy Ghost.
Spirits, unclean, cast out, 86, 96.
See Demoniac, Devils, Miracles.
Spitting in Jesus' face, 347.
Sponge with vinegar at crucifixion, 356.
Staff not to be taken by the Twelve, 153.
Star seen by wise men, 43.
Stature, Jesus increases in, 48.
Steward, the faithful, 229.
the unjust, 246.
Chuza Herod's, 131 .
Stilling of tempest, 143.
Stone, Cephas signifying, 60.
not given for bread, 115, 217.
over grave of Lazarus, 256.
the, rejected by builders, 289.
at door of sepulcher, 360.
Stones, raising up children to Abraham of, 52.
Jesus tempted to turn, into bread, 56.
taken up to cast at Jesus, 200, 233.
would cry out if Jesus' disciples were si-
ornamenting temple, 304. [lenced, 281.
Stony ground, seed sown on, 133.
Storm of wind stilled, 143.
Strait gate, 234. ¦
Stranger, sheep will not hear, 206.
Streets, Jesus' voice not heard in, 95.
hypocrites giving alms publicly in, 104.
sick laid in, to be healed, 163.
Stripes, few and many, 230.
Strive, Jesus did not, 95.
Strong drink forbidden to John Baptist, 32.
man keeping his palace, 131.
Submission of Mary to God's will, 34.
of Jesus, 339.
Subtilty, Jesus'sought to be taken by, 317.
Suddenness of Christ's coming, 259.
Sufferings of Jesus foretold, 173, 179, 259,
necessary, 367. [271, 367.
of disciples, foretold, 298.

INDEX OF SUBJECTS.

417

Suicide of Judas Iscariot, 352.
Sun, the righteous to shine as the, 141.
Jesus' face like, at transfiguration, 176.
darkening of, foretold, 307.
Supper made by Herod, 157.
the great, parable of, 237.
in house of Simon the leper, 277.
the Lord's, 322.
Surfeiting, warned against, 308.
Susanna, 131.
Swaddling clothes, Jesus wrapped in, 38.
Swearing forbidden, 102.
as to, 297.
of Peter, 345.
Sweat of Jesus like blood, 340.
Swine, pearls not to be cast before, 114.
herd of, possessed by devils and drowned,
fed by prodigal, 244. [145.
Sword to pierce through Mary's soul, 42.
Jesus come to send, on earth, 154.
to be provided, 323.
used by Peter at betrayal, 342.
Sycamore, Zaccheus climbs into, 275.
Sychar, 71.
Synagogue, a, built by centurion, 120.
Jairus ruler of, 148.
Synagogues, Jesus teaches in, 82, 85, 93, 152,
preaches in, 86. [165, 217.
not molested in, 345.
chief seats in, sought out, 224, 296.
giving alms publicly in, 104. y
disciples to be scourged in, 153.
expelled from, 204, 332.
Syria, fame of Jesus spread through, 86.
Syrophenioian woman, daughter of, healed, [168.

Tabernacles proposed at transfiguration, 177.
Feast of, 188.
Tables of money-changers overthrown, 64.
tradition as to washing, 167.
Talents, parable of the, 312.
" Talitha cumi," 151.
Tares and wheat, parable of, 138, 141.
Taught of God, all to be, 164.
Jesus, 197.
Taxing, decree for, 38.
Teacher from God, Jesus a, 65.
Teaching of Jesus, 155, 159, 179, 217.
in synagogues, 82, 85, 93, 152, 165.
27

Teaching of Jesus in temple, 195, 286.
in a house, 88.
by the seaside, 90, 133.
See Parables, Preaching.
Teeth, gnashing of, 120, 142, 235.
Tempest, stilling of a, 143.
Temple, Zacharias officiating in, 31.
presentation of Jesus in, 41.
Jesus placed on pinnacle of, 56.
purges, 64, 283.
greater than, 93.
in the, 78, 190, 195, 233, 286.
foretells destruction of, 304.
not molested in, 345.
accused of saying he would destroy,
of Christ's body, 64. [346.
as to swearing by, 297.
captains of, Judas goes to, 317.
betrayal money cast down in, 352.
veil of, rent, 356.
Apostles resort to, after ascension, 372.
Temptation of Jesus by devil, 55.
by scribes and Pharisees, 195, 219, 262.
by a lawyer, 210.
direction to pray against, 339.
Tempting God forbidden, 56.
Ten pieces of silver, parable of, 243.
pounds, parable of, 276.
virgins, parable of, 311.
Testament, blood of new, 322.
Testimony of John Baptist to Jesus, 54, 58,
of God to Jesus, 80. [69, 80.
Jesus to John Baptist, 123.
to that which he has seen, 67.
of works of Jesus, 80, 86, 329.
of Scriptures, 80.
against unbelieving cities, 153.
by persecution of disciples, 306.
of the Comforter, 330.
Tetrarch of Galilee, Herod, 50.
of Iturea and Trachonitis, Philip, 50.
of Abilene, Lysanias, 50.
Thaddeus. See Judas.
Thanks before meat, 161, 171, 322.
Thanksgiving to the Father, 125, 209, 257.
Thefts proceed from heart, 168.
Thief guarded against when foreseen, 229,
he who enters not by door, 205. [309.
Judas Iscariot a, 278.
Jesus taken like a, 342.
the, on the cross, 355.

418

INDEX OF SUBJECTS.

Thieves, the man who fell among, 210.
temple made den of, 284.
Jesus crucified between two, 354.
Thirty pieces of silver, Jesus betrayed for,
Thistles, figs not gathered of, 117. [317.
Thomas one of the Twelve, 96.
proposes to follow Jesus to Jerusalem,
asks Jesus as to his way, 326. [253.
unbelief of, 367.
appearance of Jesus to, 367.
goes fishing after resurrection, 369.
See Apostles, Disciples.
Thorns^ grapes not gathered of, 117.
seed that fell among, 133..
crown of, 351.
Thought, anxious, unnecessary, 111, 153, 228.
Thoughts perceived by Jesus, 89,93, 129, 180.
Throne of David, Jesus to have, 34.
of God, heaven, 297.
of glory, Son of man on, 314.
Thrones, Apostles promised, 267, 319.
Tiberias, sea of, 159.
Tiberius Caisar, fifteenth year, 50.
Time, signs of the, 172, 230.
Jesus' and the world's not the same, 188.
Times of Gentiles, 307.
Tithing mint, etc., 297.
Title over the cross, 354.
Tittle of the law not to fail, 100.
Tomb, John Baptist laid in, 158.
See Sepulcher.
Tombs, demoniacs living in, 144.
of prophets built, 298.
Tongues, speaking with, predicted, 368.
Touch, healing by, 96, 149.
Tower in Siloam, fall of, 231.
builder of, parable of, 239.
Town, man led out of, to be healed, 173.
Towns, preaching of Apostles in, 152.
Trachonitis, 50.
Tradition as to washings, 167.
of men preferred to God's command-
Transfiguration, the, 176. [ments, 167.
Travail, 333.
Treasure, hid, parable of, 141.
Treasures to be in heaven, not upon earth,
Treasury, Jesus in, 197. [109, 228.
Jesus watching gifts to, 298.
betrayal money not put into, 352.
Trees, ax laid to root of, 52.
unproductive, destroyed, 52.

Trees known by their fruits, 117, 132.
men like, to a blind man, 173.
Trespasses to be forgiven, 109, 187, 214.
Trial of Jesus. See Jesus.
Tribes of Israel to be judged by Apostles, 267,
Tribulation predicted, 306, 332. [ 319.
Tribute paid by Jesus, 181.
to Caesar, as to giving, 291.
Jesus accused of forbidding, 348.
Trinity, baptism in name of the, 368.
Trouble of Zacharias at seeing angel, 31.
of Mary at Gabriel's salutation, 33.
Herod on hearing of Jesus' birth, 44.
Jesus, 255, 300, 338.
See Sorrow, Tribulation.
Troubles predicted, 306.
Troubling of waters of Bethesda, 77.
True bread, Jesus the, 164.
Trumpet sounded in giving alms, 104.
Trust in Providence enjoined, 111, 153, 216,
in riches condemned, 266. [228.
See Faith.
Truth, doers of, come to the light, 68.
sealed by belief in Jesus, 69.
in true worship, 73.
of God, 198, 338.
known to Jesus' disciples, 198.
Jesus the, 326. •
the Spirit of, 329, 332.
Jesus a witness to, 349.
Tumult in Jairus' house, 151.
at Jesus' trial, 351.
Turtledoves offered on purification, 41.
Twelve, the. See Apostles.
Two sons, parable of, 287.
Tyre, a multitude from, follow Jesus, 96.
compared with unbelieving cities, 124,
Jesus goes to coasts of, 168. [209.
U.
Unbelief of Zacharias, 32.
preventing mighty works, 152.
healing of demoniac, 179.
of Jesus' brethren, 188.
of Jews, 199, 301.
disciples upbraided with, 367.
of Thomas, 367.
Unbelievers, portion of, 230.
Unclean. See Devils, Miracles, .Spirits.
Understanding, disciples' want of, 172.

INDEX OF SUBJECTS.

419

Understanding of Apostles opened, 365.
Unity of the Father and the Son, 233.
and disciples, 338.
Unjust and just, God's equal goodness to, 104.
Unjust steward, parable of, 245.
judge, parable of, 260.
Unleavened bread, Feast of, 277.
Unrighteousness, mammon of, 246.
Unthankful, God good to, 104.
Upper room prepared for passover, 318.
Uppermost seats sought after, 224, 296.
Uttermost parts of world, Apostles witnesses [to, 371.

Veil of temple rent, 356.
Vengeance of God for his elect, 260.
days of, 306.
Vessel not to be carried through temple, 284.
Vesture of Jesus, lots cast for, 354. [189.
Village of Samaritans refuse to receive Jesus,
disciples sent to, to fetch an ass, 280.
Vine, Jesus to drink no more of fruit of, until
[the kingdom, 318, 322.
the true, 330.
Vinegar given to Jesus on the cross, 354, 355,
Vineyard, laborers in, parable of, 268. [356.
Violence prohibited by John Baptist, '53.
Violent taking the kingdom of Heaven, 123.
Vipers, generation of, 51, 132.
Virgin Mary. See Mary.
Virgins, parable of ten, 311. [149.
, Virtue, healing, emanating from Jesus, 96,
Vision. See Angel.
Voice in wilderness, John Baptist a, 50, 58.
from heaven heard, 55, 177, 300.
of Christ to be heard by dead, 80.
God not heard, 80.
Jesus not heard in street, 95. [206.
good Shepherd known by his sheep,
W.
Wages, soldiers to be content with their, 53.
Wailing. See Gnashing.
Walking on water, 162.
Wars, and rumors of, predicted, 305.
Washing, omitting, blamed, 167, 222.
tradition concerning, 167.
in Siloam directed to a blind man, 202.
of disciples' feet by Jesus, 318.

Washing of Pilate's hands, 35l.
Watch, servants who, blessed, 228.
direction to, 309. i
the, set on Jesus' sepulcher, 360.
Watch, the, report resurrection, and bribed
[to conceal it, 364.
Water, John's baptism that of, 54.
made wine, 63.
man must be born of, 65.
at iEnon for baptism, 68.
living, 72.
of Bethesda, moving of, 77.
Jesus and Peter walking on, 162.
demoniac cast into, 178.
cup of, given to disciples rewarded, 183.
and blood out of Jesus' side, 358.
Watering cattle on Sabbath, 218.
Waterpots, 63, 74.
Way of the Lord prepared, 50.
the narrow, leading to life, 116.
Jesus the, 326.
of Jesus, 197.
Wedding, conduct when invited to a, 236.
Weeping in Rama, 45.
at Lazarus' grave, 255.
of Peter 'after his denial, 345.
Well at Sychar, 71;
Wheat will be gathered in, 54.
and tares, parable of, 138.
White raiment, 176, 361.
Whole need not physician, 90.
Wicked, severance of, from the good, 141.
Wickedness proceeds from the heart, 168.
Widow, Anna, 42.
of Zarephath (Sarepta), 82.
of Nain, 121.
a, giving two mites, 298.
Widows' houses devoured, 296.
Wife, as to putting away, 101, 262.
of seven brothers, 291.
of Pilate sends to him, 350.
Wilderness, John Baptist in, 50.
Jesus tempted in, 54.
retires to, 87, 257.
demoniacs in, 144.
manna eaten in, 163.
Will of God, Mary's submission to, 34.
performance of, by Jesus, 78, 164.
doers of, to enter kingdom, 118.
heard by God, 205.
knowledge of, and punishment, 230.

420

INDEX OF SUBJECTS.:

Wind, those born of the Spirit Like, 66.
storm of, 143, 162.
Wine forbidden to John' Baptist, 32.
water turned into, 63.
new, and old bottles, 92.
new and old, 92.
given by good Samaritan, 210.
See Cup, Vine.
Winter, 233.
Wisdom, Jesus filled with, 48.
justified of all her children, 124.
wonder at Jesus' possessing, 152.
of children of this world, 246.
to be given to disciples, 306.
Wise men from East visit Jesus, 44.
things hidden from, 209.
man who built on a rock, 118.
men sent by Jesus to Jews, 298.
Withered, the, at Bethesda, 77.
hand restored, 93.
fig-tree, 284.
Witness, John Baptist a, 24.
of Jesus not received, 67.
of Jews against themselves, 224.
of the Father to Jesus, 197.
to truth, Jesus a, 349.
See Testimony.
Witnesses to be taken in disputes, 185.
to Jesus, Apostles, 368, 371.
See False.
Woe. See Denunciation.
Woes in the sermon on mount, 99.
Wolf, sheep not protected from, by hireling,
Wolves in sheep's clothing, 117. [206.
disciples as sheep and lambs among, 153,
Woman of Samaria, 71. [208.
anoints Jesus' feet, 128.
of Canaan. See Syrophenioian.
with issue of blood, 149.
taken in adultery, 195.
bowed together, healed, 217.
with ten pieces of silver, 243.
Women follow Jesus and minister to him, 131.
lament at Jesus' condemnation, 352.
at crucifixion, 358.
at sepulcher, 359, 360.
Wonders required before belief, 76.
Word, the, 23.
of God comes to John Baptist, 50.
man lives by, 56.
they that hear, blessed, 218.

Word of God is truth, 338.
of Jesus, power of, 89.
spirit and life, 165.
that of the Father, 330.
of Jesus to judge at last day, 302.
cleansing by, 330.
every idle, to be accounted for, 132.
Words, justification by, 132.
Work of Jesus finished, 336.
of God, faith the, 163.
Workman worthy of his meat, 153.
See Laborer.
Works of Jesus, testimony of, 80, 234, 329.
disregarded, 124, 332.
heard of by John in prison, 122.
Jews wonder at, 152.
works of God, 202, 329.
good, to glorify God, 100. [118.
doing wonderful, no guaranty of heaven,
mighty, prevented by unbelief, 152. .
justification by, 210, 266.
of world denounced, 189.
of scribes and Pharisees condemned, 295.
World, decree to tax, 38.
the kingdoms of, offered to Jesus, 57.
sin of, taken" away by Jesus, 58.
love of God to, 67.
cares of, choke word, 137.
life of, Jesus' flesh given for, 164.
denounced for offenses, 184.
Jesus urged to show himself unto, 188.
hatred of Jesus for his denunciations of
Jesus light of, 196, 202. [it, 188.
wisdom of, 246.
hatred of Jesus' disciples, 332.
judgment of, 302.
prince of, 300, 330, 333.
end of, signs of, 305.
cannot receive truth, 329.
Jesus' peace not that of, 330.
disciples in, 332, 335.
to be reproved by the Holy Ghost, 333.
to rejoice at Jesus' death, 333.
See Earth.
Worm, the undying,' 184.
Worship asked of Jesus by Satan, 57.
only due to God, 57.
in Samaria or at Jerusalem, 72.
of the Father to be in spirit and truth, 73.
of Jesus, 86, 145, 148, 162, 167, 205,
[371, 372.

INDEX OF SUBJECTS.

421

Worshipers of God heard by him, 205.
Worthy, laborer, of his hire, 208, 268.
disciples to visit the, 153.
of Christ, those not, who do not forsake
Wrath of Herod, 45. [all for him, 155.
to come, the, 52.
of God on unbelievers, 68.
of people of Nazareth against Jesus, 82.
Writing table asked for by Zacharias, 35.
of Jesus on ground, 195.
Writings of Moses, Jews accused by, 81.

Yea, yea, Nay, nay, sufficient without swear-
Fear of the Lord, acceptable, 82. [ing, 102.
Yoke, Jesus', easy, 126.
Young ruler, rich, 265.

Young man who followed Jesus from Geth-
man at sepulcher, 361. [semane, 343.

Z.

Zabulon. See Zebulon.
Zaccheus the publican, 275.
Zachariah (Zacharias), son of Barachiah,
Zacharias. See Zachariah. [blood of, 224.
Zacharias, father of John Baptist, 31.
vision to, in temple, and dumbness of,
[32.
restoration of speech to, and his sayings,
Zeal of God's house, 64. [35, 36.
Zebedee, father of James and John, 84.
See James, John.
Zebulon (Zabulon), borders of, 83.
Zelotes. See Simon.

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