diff --git a/morgan/the-parables-of-the-kingdom/book.txt b/morgan/the-parables-of-the-kingdom/book.txt index 92cc40d..3b09720 100644 --- a/morgan/the-parables-of-the-kingdom/book.txt +++ b/morgan/the-parables-of-the-kingdom/book.txt @@ -1,18 +1,41 @@ -I +# Chapter 1: The Parabolic Method + +\startchapteropening +*"On that day went Jesus out of the house, and sat by the sea side. And there were gathered unto Him great multitudes, so that He entered into a boat and sat; and all the multitude stood on the beach. And He spoke to them many things in parables."*---Matthew 13:1-3a -THE PARABOLIC METHOD +*"And the disciples came, and said to Him, Why speakest Thou unto them in parables? And He answered and said unto them, Unto you it is given to know the mysteries of the Kingdom of Heaven, but to them it is not given. For whosoever hath, to him shall be given , and he shll have abundance: but whosoever hath not, from him shll be taken away even that which he hath. Therefore speak I to them in parables; because seeing, they see not, and hearing they hear not, neither do they understand. And unto them is fulfilled the prophecy of Isaiah, which saith, + +By hearing ye shall hear, and shall in no wise udnerstand; +And seeing ye shall see, and shall in no wise perceive; +For this people's heart is waxed gross, +And their ears are dull of hearing, +And their eyes they have closed; +Lest haply they should perceive with their eyes, +And hear with their ears, +And understand with their heart, +And should turn again, +And I should heal them. + +But blessed are your eyes, for they see; and your ears, for they hear."*---Vers. 10-16 + +*"All these things spoke Jesus in parables unto the multitudes; and without a parable spake He nothing unto them: that it might be fulfilled which was written by the prophet saying, +I will open my mouth in parables; +I will utter things hidden from the foundation of the world."*---Vers. 34, 35 + +*"And it came to pass, when Jesus had finished these parables, He departed thence."*---Ver. 53 +\stopchapteropening The thirteenth chapter of Matthew is necessarily full of interest to all students of the teaching of Jesus. In it we have a setting forth of truth concerning the establishment and progress of the Kingdom of Heaven in this age. Any study of it, therefore, which is to be of real value, necessitates a careful consideration of its scope and method. Of the parabolic nature of the latter, the present discourse proposes to treat; the scope and scheme of the chapter will be dealt with later. There is, however, one matter concerning this scheme, which should at once be stated as guide to the whole method of consideration to be followed. In this series the chapter is to be regarded as constituting a set discourse of Jesus, and not as a collection of truths taken from the Savior's teaching at different times, and set forth according to Matthew as a consecutive discourse. Dean Alford's words on the subject may be quoted as giving one simple and yet sufficient reason for holding this view. -The seven parables related in this chapter cannot be regarded as a collection made by the evangelist, as related to one subject, the Kingdom of Heaven and its development; they are clearly indicated by verse 53 to have been all spoken on one and the same occasion,* and form indeed a complete and glorious whole in their inner and deeper sense. +The seven parables related in this chapter cannot be regarded as a collection made by the evangelist, as related to one subject, the Kingdom of Heaven and its development; they are clearly indicated by verse 53 to have been all spoken *on one and the same occasion*,[^1] and form indeed a complete and glorious whole in their inner and deeper sense. -From the chapter we have selected portions which constitute its framework rather than its essential message. The King was approaching the great crisis in His propaganda, when it would be necessary for Him to challenge His disciples as to the result of His mission, and their opinion concerning Him. In view of this, and in all probability in preparation for it, He uttered this parabolic discourse, which is in large measure illuminated by the experiences of His ministry, and which illuminates the future for them in the matter of their ministry. +[^1]: The italics are Dean Alford's. -Let us first briefly examine this group of * The italics are Dean Alford's. +From the chapter we have selected portions which constitute its framework rather than its essential message. The King was approaching the great crisis in His propaganda, when it would be necessary for Him to challenge His disciples as to the result of His mission, and their opinion concerning Him. In view of this, and in all probability in preparation for it, He uttered this parabolic discourse, which is in large measure illuminated by the experiences of His ministry, and which illuminates the future for them in the matter of their ministry. -Scriptures which forms the foundation of our present study. +Let us first briefly examine this group of Scriptures which forms the foundation of our present study. Verses 1-3 A. We first see the King as He emerges from the house in which He had been holding communion with His disciples, and taking the seat of a teacher by the sea. Multitudes gathered about Him, and "He spake to them many things in parables." @@ -28,19 +51,11 @@ Perhaps the force of their question is to be discovered by placing the emphasis We are not left to any speculation as to the meaning of the method. The King answered their question, and His explanation of His own method must be accepted. It is, however, of such a nature as to demand a very careful consideration, or it may be entirely misinterpreted. I utter this word of warning because I am convinced that it often is sadly misinterpreted, and much of its most tender purpose lost thereby. -Let us first inquire into the meaning of the word parable. Literally, it is a throwing or placing of things side by side, with the suggestion of comparison. Something is placed by the side of something else, with the intention of explaining the one by the other. Such a method is that of the parable. The old and simple definition which many of us remember from the days of our childhood, comes back to us—"A parable is an earthly story with a heavenly meaning;" that is to say, some familiar thing of earth is placed alongside of some mysterious thing of Heaven that our understanding of the one may help us to an understanding of the other. The method is that of taking some one set of facts, familiar and material, and making them explanatory of others, strange and spiritual. Invariably in the teaching of Jesus a parable was a picture of things seen, intended to reveal and explain things unseen, and a rapid glance over this chapter will show how the King made use of the things that were most common in the experience of those amongst whom He was teaching for this purpose. I do not suppose that if Jesus were teaching in London today He would use any of the comparisons He used then; He would rather draw attention to the commonest sights of the city life, and use them as illustrations. All the parables of this chapter were events under the actual observation or within the immediate experience of the men He was teaching. Perhaps even then in the distance a sower may have been seen scattering his seed. The field sown with wheat and intermixed with darnel was one of the most familiar things to them from boyhood. The mustard tree, about which we know so little, they knew full well. The woman hiding the leaven in the meal was an everyday home picture. Treasure found in the field was not so common, but still not unknown, and so with the merchant seeking pearls. The fisherman with his net, with the householder of the final parable were perhaps the most familiar of all. We are a little shocked in the present day if ministers preach on subjects such as "wireless telegraphy," "road-making," or even "Baxter's Second Innings;" and yet, is not this method of the parable Christ's own method? I freely confess my own inability to such form of teaching. I dare not attempt a method so delicate - -iM - -( and beautiful. I have no hesitation, however, 1 in saying that if Jesus were in London, He - -/ would take as His illustrations the common I things of the streets and the newspaper, and +Let us first inquire into the meaning of the word parable. Literally, it is a throwing or placing of things side by side, with the suggestion of comparison. Something is placed by the side of something else, with the intention of explaining the one by the other. Such a method is that of the parable. The old and simple definition which many of us remember from the days of our childhood, comes back to us---"A parable is an earthly story with a heavenly meaning;" that is to say, some familiar thing of earth is placed alongside of some mysterious thing of Heaven that our understanding of the one may help us to an understanding of the other. The method is that of taking some one set of facts, familiar and material, and making them explanatory of others, strange and spiritual. Invariably in the teaching of Jesus a parable was a picture of things seen, intended to reveal and explain things unseen, and a rapid glance over this chapter will show how the King made use of the things that were most common in the experience of those amongst whom He was teaching for this purpose. I do not suppose that if Jesus were teaching in London today He would use any of the comparisons He used then; He would rather draw attention to the commonest sights of the city life, and use them as illustrations. All the parables of this chapter were events under the actual observation or within the immediate experience of the men He was teaching. Perhaps even then in the distance a sower may have been seen scattering his seed. The field sown with wheat and intermixed with darnel was one of the most familiar things to them from boyhood. The mustard tree, about which we know so little, they knew full well. The woman hiding the leaven in the meal was an everyday home picture. Treasure found in the field was not so common, but still not unknown, and so with the merchant seeking pearls. The fisherman with his net, with the householder of the final parable were perhaps the most familiar of all. We are a little shocked in the present day if ministers preach on subjects such as "wireless telegraphy," "road-making," or even "Baxter's Second Innings;" and yet, is not this method of the parable Christ's own method? I freely confess my own inability to such form of teaching. I dare not attempt a method so delicate and beautiful. I have no hesitation, however, in saying that if Jesus were in London, He would take as His illustrations the common things of the streets and the newspaper, and use them as the mirrors of eternal truth. -/ use them as the mirrors of eternal truth. +In the use of the parable it is always necessary to emphasize the teaching of similarity and disparity. The similarity of principle is emphasized by the recognition of disparity. I say this in order to warn the youngest Bible student. To forget the teaching of disparity is to fall into the terrible blunder of fanciful interpretation. Perhaps an illustration of what I mean at this point will be helpful. I distinctly remember in my boyhood's days hearing an excellent man preach from the parable of the Good Samaritan, and to me, though a lad, the whole thing was so grotesque that for many years I was afraid to try and talk about the parables at all. He informed us that Jesus was represented by the Good Samaritan, and the man fallen among thieves was the sinner. I am not sure that even these applications are warranted, but now the folly of attempting to carry out all the facts of the picture will be seen when I tell you that he proceeded to declare that the inn was the Church, the inn-keeper the Holy Spirit, and the two pence represented food and raiment, wherewith we are to be content during "the little while." This is a conspicuous example of how not to deal with parables. We must watch for similarity of principle and disparity of detail. -I In the use of the parable it is always necessary to emphasize the teaching of similarity and disparity. The similarity of principle is emphasized by the recognition of disparity. I say this in order to warn the youngest Bible student. To forget the teaching of disparity is to fall into the terrible blunder of fanciful interpretation. Perhaps an illustration of what I mean at this point will be helpful. I distinctly remember in my boyhood's days hearing an excellent man preach from the parable of the Good Samaritan, and to me, though a lad, the whole thing was so grotesque that for many years I was afraid to try and talk about the parables at all. He informed us that Jesus was represented by the Good Samaritan, and the man fallen among thieves was the sinner. I am not sure that even these applications are warranted, but now the folly of attempting to carry out all the facts of the picture will be seen when I tell you that he proceeded to declare that the inn was the Church, the inn-keeper the Holy Spirit, and the two pence represented food and raiment, wherewith we are to be content during "the little while." This is a conspicuous example of how not to deal with parables. We must watch for similarity of principle and disparity of detail. The question now naturally arises as to why Jesus adopted this parabolic method of teaching. What was His intention? Let me answer first by a simple statement based upon what we have already seen. The purpose of the parable is that of revelation by illustration, and the method is always intended to aid and never tojhinder understanding. I have made this statement thus of set purpose in order to arrest the attention. I know of nothing more curious, and at the same time more pernicious, than a certain interpretation of the motive which the King had in His use of parables, and I feel that it is of the greatest importance that we should avoid it. I refer to the view that our Lord adopted the parabolic method with His hearers because He had abandoned them in anger, and that His purpose was to hide His truth so that they should not see it. This I most strenuously deny to be true. Christ never adopted any method characterized by such subtlety and - -I cruelty. He never professed to be teaching men while at the same time He was resolutely attempting to hide truth from them. To charge Him with doing so would be to charge i Him with dishonesty. The parable is an aid, not a hindrance. It veils truth, not that men may not grasp it, but that it shall not escape them. There is a sense in which the sun is hidden by the piece of smoked glass which the boy holds before his eyes, and yet without such an instrument he could not look upon the sun at all. Essential light unveiled, blinds. Its veiling is the opportunity of vision. +The question now naturally arises as to why Jesus adopted this parabolic method of teaching. What was His intention? Let me answer first by a simple statement based upon what we have already seen. The purpose of the parable is that of revelation by illustration, and the method is always intended to aid and never to hinder understanding. I have made this statement thus of set purpose in order to arrest the attention. I know of nothing more curious, and at the same time more pernicious, than a certain interpretation of the motive which the King had in His use of parables, and I feel that it is of the greatest importance that we should avoid it. I refer to the view that our Lord adopted the parabolic method with His hearers because He had abandoned them in anger, and that His purpose was to hide His truth so that they should not see it. This I most strenuously deny to be true. Christ never adopted any method characterized by such subtlety and cruelty. He never professed to be teaching men while at the same time He was resolutely attempting to hide truth from them. To charge Him with doing so would be to charge Him with dishonesty. The parable is an aid, not a hindrance. It veils truth, not that men may not grasp it, but that it shall not escape them. There is a sense in which the sun is hidden by the piece of smoked glass which the boy holds before his eyes, and yet without such an instrument he could not look upon the sun at all. Essential light unveiled, blinds. Its veiling is the opportunity of vision. It is not, however, for us to speculate, but to hear what the King Himself said in answer to the disciples' inquiry. Let us, however, hear all He says, not contenting ourselves with His first sentence, but giving attention to His whole explanation. In answer to the inquiry, "Why speakest Thou unto them in parables? He said unto them, Unto you it is given to know the mysteries of the Kingdom of Heaven, but to them it is not given." That is the first part of His answer, and though I am not going to make the mistake of treating the warning uttered as the whole of His answer, it is yet well to pause over the first sentences. If Jesus had said no more than this, I should have made the deduction which I maintain Jias often been falsely made. I should have understood Him to mean that He was compelled to use the method of the parable in speaking to these people because it was intended that they should not know the truths concealed. Having made such a deduction, I should have been sorely perplexed. The whole meaning of His mission was that of giving men "to know the mysteries of the Kingdom," and why at any time should He use a method ordinarily employed for illumination, in order to obviate His first intention of revelation, and produce exactly opposite effects in His hearers? @@ -86,29 +101,26 @@ self-same reason. Their vision was not yet perfectly clear, for they had not yet This preliminary study has as its intention a strong desire to redeem the method of the Master from very grievous misinterpretation. The parable is always the method of Infinite Love. It is the method adopted in grace to meet the need of near-sightedness. All that it suggests to us is ultimately interpreted and enlarged by more direct teaching. ) We are then to look in the series of pictures presented in this chapter, for figurative illustration of essential truth concerning His Kingdom, and in doing so we must be careful to remember His purpose, and to watch constantly for the teaching of similarity/ and disparity. -THE SCHEME OF THE DIS- -COURSE +# Chapter 2: The Scheme of the Discourse -"Behold, the sower went forth to sow; and as he sowed, some seeds fell by the- way side, and the birds came and devoured them: and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth: and when the sun was risen, they were scorched; and because they had no root, they withered away. And others fell upon the thorns; and the thorns grew up, and choked them: and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty."—Matthew 13:3-8. +\startchapteropening +*"Behold, the sower went forth to sow; and as he sowed, some seeds fell by the way side, and the birds came and devoured them: and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth: and when the sun was risen, they were scorched; and because they had no root, they withered away. And others fell upon the thorns; and the thorns grew up, and choked them: and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty."*---Matthew 13:3-8. -"Another parable set He before them, saying, The Kingdom of Heaven is likened unto a man that sowed good seed in his field: but while men slept, his enemy came and sowed tares also among the wheat, and went away. But when the blade sprang up, and brought forth fruit, then appeared the tares also. And the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares? And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up? But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat with them. Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. +*"Another parable set He before them, saying, The Kingdom of Heaven is likened unto a man that sowed good seed in his field: but while men slept, his enemy came and sowed tares also among the wheat, and went away. But when the blade sprang up, and brought forth fruit, then appeared the tares also. And the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares? And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up? But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat with them. Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. "Another parable set He forth before them, saying, The Kingdom of Heaven is like unto a grain of mustard seed, which a man took, and sowed in his field: which indeed is less than all seeds; but when it is grown it is greater than the herbs, and becometh a tree, so that the birds of the heaven 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 it was all leavened."—Vers. 24-33. +"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 it was all leavened."*---Vers. 24-33. -"The Kingdom of Heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that Held. +*"The Kingdom of Heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field. "Again the Kingdom of Heaven is like unto a man that is a merchant seeking goodly pearls: and having found one pearl of great price, he 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 filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. So shall it be in the end of the world: the angels shall come forth and sever the wicked from among the righteous, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth."—Vers. 44-50. - -"Therefore every scribe who hath been a disciple to the Kingdom of Heaven is like unto a man who is a householder, which bringeth forth out of his treasure things new and old."—Ver. 52. - -n +"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 filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. So shall it be in the end of the world: the angels shall come forth and sever the wicked from among the righteous, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth."*---Vers. 44-50. -THE SCHEME OF THE DISCOURSE +*"Therefore every scribe who hath been a disciple to the Kingdom of Heaven is like unto a man who is a householder, which bringeth forth out of his treasure things new and old."*---Ver. 52. +\stopchapteropening In this discourse we have the King's own view of His Kingdom, as to its history in the age which He initiated. Many mistakes have been made in the interpretation of these parables through forgetfulness of the limitation of the subject, as here discussed. To imagine that the pictures given reveal the Kingdom in its deepest meaning, or portray its ultimate realization, is to utterly misinterpret the value and intention of the scheme. @@ -186,15 +198,14 @@ calls out His Church, and equips her, and by her influence prepares for another Yet when our hearts cry out for His coming, we need to remember that it is for us to hasten it by hearing His injunctions, and realizing that in this present age our work is to press on until the last land shall have had the light, and the last soul heard the message. Beyond that He will begin a new work. Let us then, as the years pass away, be ever true to our deposit and our responsibility, knowing that God will be true to His; then shall our hearts be kept patient and steadfast, as we seek in obedience to His mandates to bring in the golden age of the Kingdom of Heaven among men. -THE PARABLE OF THE SEED -"Behold, the sower went forth to sow; and as he sowed, some seeds fell by the way side, and the birds came and devoured them: and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth: and when the sun was risen, they were scorched; and because they had no root, they withered away. And others fell upon the thorns; and the thorns grew up, and choked them: and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty. He that hath ears, let him hear. "—Matthew 13:3-9. +# Chapter 3: The Parable of the Seed -"Hear then ye the parable of the sower. When any one heareth the word of the Kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth. And he that was sown among the thorns, this is he that heareth the word; and the care of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty."—Verses 18-23. +\startchapteropening +*"Behold, the sower went forth to sow; and as he sowed, some seeds fell by the way side, and the birds came and devoured them: and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth: and when the sun was risen, they were scorched; and because they had no root, they withered away. And others fell upon the thorns; and the thorns grew up, and choked them: and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty. He that hath ears, let him hear."*---Matthew 13:3-9. -Ill - -THE PARABLE OF THE SEED +*"Hear then ye the parable of the sower. When any one heareth the word of the Kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth. And he that was sown among the thorns, this is he that heareth the word; and the care of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty."*---Verses 18-23. +\stopchapteropening This first parable is one of the two which the King explained. He evidently considered it to be fundamental, for He said that if men were not able to understand this one, they could not understand the others. Let us then first look at the picture presented in the parable, secondly attend to Christ's explanation thereof, and finally deduce from such examination the instruction which is of present value. @@ -278,13 +289,12 @@ But, thank God, there are those who have heard the word, who understand the word Let us lift up our eyes and look upon this great issue. Let no man imagine that I am making of no importance the bringing of men and women individually to Christ, for one of the greatest incentives to that work is the vision of the larger whole. As you pass out to individual work, teaching in the Sabbath School, speaking amid the needy men and women of the age, whatever it may be, never forget that whenever you win man, woman, or little child to the word of the Kingdom, you are planting another seed in the age, and preparing for the harvest which is yet to be. Every one of us who has heard the word, and who understands it, and obeys it, is part of the King's influence, and every soul we win is another seed planted for the final harvest of His Kingdom. -THE PARABLE OF THE DARNEL - -"Another parable set He before them, saying, The Kingdom of Heaven is likened unto a man that sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went away. But when the blade sprang up, and brought forth fruit, then appeared the tares also. And the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares? And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up? But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat with them. Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.…Then He left the multitudes, and went into the house: and His disciples came unto Him, saying, Explain unto us the parable of the tares of the field. And He answered and said, He that soweth the good seed is the Son of Man; and the field is the world; and the good seed, these are the sons of the Kingdom; and the tares are the sons of the evil one; and the enemy that sowed them is the devil; and the harvest is the end of the world; and the reapers are angels. As therefore the tares are gathered up and burned with fire; so shall it be in the end of the world. The Son of Man shall send forth His angels, and they shall gather out of His Kingdom all things that cause stumbling, and them that do iniquity, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth. Then shall the righteous shine forth as the sun in the Kingdom of their Father. He that hath ears, let him hear."— Matthbw 13:24-30; 36-43. -IV +# Chapter 4: The Parable of the Darnel -THE PARABLE OF THE DARNEL +\startchapteropening +*"Another parable set He before them, saying, The Kingdom of Heaven is likened unto a man that sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went away. But when the blade sprang up, and brought forth fruit, then appeared the tares also. And the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares? And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up? But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat with them. Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.…Then He left the multitudes, and went into the house: and His disciples came unto Him, saying, Explain unto us the parable of the tares of the field. And He answered and said, He that soweth the good seed is the Son of Man; and the field is the world; and the good seed, these are the sons of the Kingdom; and the tares are the sons of the evil one; and the enemy that sowed them is the devil; and the harvest is the end of the world; and the reapers are angels. As therefore the tares are gathered up and burned with fire; so shall it be in the end of the world. The Son of Man shall send forth His angels, and they shall gather out of His Kingdom all things that cause stumbling, and them that do iniquity, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth. Then shall the righteous shine forth as the sun in the Kingdom of their Father. He that hath ears, let him hear."*---Matthew 13:24-30; 36-43. +\stopchapteropening This is the second and last parable which the King Himself explained to His disciples. It is perfectly clear that this explanation was given to the disciples alone, and at their request. The form in which they preferred that request reveals the impression made upon them by the parable as the Lord spoke it. They did not say, "Explain unto us the parable of the two sowings," or "the parable of the enemy"; but, "Explain unto us the parable of the tares of the field." This shows that the emphasis of the King was laid on the matter of the tares. @@ -326,11 +336,11 @@ The method of the King is still that of waiting for the development of the inner The King will not always let it alone. There is a day coming, thank God, when this age shall end. The age is necessary, but preliminary only, and it is at last to be consummated. The history of the world will not end with the consummation of the age. There is to be another age ushered in by the burning of the darnel and the garnering of the wheat, an age which shall be initiated by the King's clearing out of His field all the things which offend. Oh, sometimes one prays—and is always a little afraid in the praying lest there should be impatience with the Divine method—Hasten the coming of Thine advent feet. The world is waiting for the day of darnel burning, and the clear manifestation of the righteous. If I were persuaded that there were no other method in the economy of God than that of today I should be the most hopeless and pessimistic of men. Foreign Missions? The Master commanded, and we must go; but we cannot be blind to the fact that the heathen are multiplying far more rapidly than the Christian converts. Presently, however, the age will have fulfilled its mission, and then it will be ended. This does not mean that He will abandon the world. It does not mean that His infinite purpose will be frustrated. When this age is completed, and the darnel harvest has been gathered for destruction, and the wheat harvest to the glory of the Owner of the field, then the field, the world, will have its opportunity. There are questions not discussed in this parable, and we must not therefore look for them here. It is taken for granted, for instance, that a man who is a son of evil may be changed into a son of the Kingdom. Thank God that it is possible. It is the stupendous miracle of Christianity that the son of evil, the darnel, can become changed into the son of the Kingdom, the wheat. This is one of the things impossible with men, but possible with God. Everywhere such men are to be found, and where they live and work, the Kingdom of Heaven is growing. It is the comfort of the hour. Darnel is everywhere; but wheat is everywhere. Throughout the world the King has sown the sons of His Kingdom, and their presence everywhere is creating an influence and preparing for the new age. -THE PARABLE OF THE MUSTARD SEED +# Chapter 5: The Parable of the Mustard Seed -"Another parable set He forth before them, saying, The Kingdom of Heaven is like unto a grain of mustard seed, which a man took, and sowed in his field: which indeed is less than all seeds; but when it is grown it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the branches thereof."—Matthew 13:31, 32. - -THE PARABLE OF THE MUSTARD SEED +\startchapteropening +*"Another parable set He forth before them, saying, The Kingdom of Heaven is like unto a grain of mustard seed, which a man took, and sowed in his field: which indeed is less than all seeds; but when it is grown it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the branches thereof."*---Matthew 13:31, 32. +\stopchapteropening We now come to the first of the parables of which the King gave no distinct explanation. It is therefore important that we proceed with care. There are perils of interpretation which we must avoid, and principles of interpretation which we must observe. The perils to which I refer are two;—first, popularity of opinion; secondly, misinterpretation of history. Unless we guard against the first we shall constantly find ourselves mistaken as to the meaning of Scripture. The fact that in the judgment of a majority of expositors a passage has a certain meaning is not necessarily proof that that meaning is correct. Popular interpretations of the Old Testament Scriptures resulted in the crucifixion of Jesus Christ. @@ -382,15 +392,11 @@ Christ was under no delusion as to what would happen in this age. A sower sowing troducing, but it is ours, moreover, to give ourI selves so fully to Him in consecration as to realize in the sphere of our own responsibility His ideals and His purposes, and so to move toward the consummation of the age, and the dawning of the one which lies beyond. -THE PARABLE OF THE LEAYENED MEAL - -"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 it was all leavened." —Matthew 13:33. -VI +# Chapter 6: The Parable of the Leavened Meal -THE PARABLE OF THE LEAVENED - -MEAL +\startchapteropening +*"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 it was all leavened."*---Matthew 13:33. There are two interpretations of this parable. The first and the most popular is that which treats leaven as the type of the Kingdom. The other claims that the whole picture is required to set forth what the King intended to teach concerning the Kingdom. That is to say, one method of interpretation lays emphasis upon the fact that the Lord said "The Kingdom of Heaven is like unto leaven." The other interpretation insists that to stop there is to miss the Master's meaning, and that it is necessary to read "The Kingdom of Heaven is like unto leaven, which a woman took, and hid in three measures of meal." Either leaven alone is the type of the Kingdom, or all the facts of the picture—the meal, the woman, the leaven, the hiding, and the issue—are required in order to understand what the King intended to teach. @@ -428,13 +434,12 @@ Thus far we have considered the first four parables, those spoken to the discipl There are other aspects of this age to which we now come in parables addressed only to those who were His own disciples. -THE PARABLE OF THE HIDDEN TREASURE - -"The Kingdom of Heaven is like unto a treasure hidden in the field, which a man found and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field."—Matthew 13:44. -VII +# CHapter 7: The Parable of the Hidden Treasure -THE PARABLE OF THE HIDDEN TREASURE +/startchapteropening +*"The Kingdom of Heaven is like unto a treasure hidden in the field, which a man found and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field."*---Matthew 13:44. +/stopchapteropening We now turn to the second section of the parables, that is, to those which the King uttered to His disciples alone. Having left the multitudes, His disciples gathered about Him in the quietness of the house. There, first in answer to the request they preferred, He explained to them the parable of the darnel, and then proceeded to give them further instruction. @@ -480,11 +485,12 @@ The man of faith will be conscious of all that the man of sight sees in this par It gives me Christ's estimate of possibility. Christ's purchase of the world makes Him possessor of the world, and that is the guarantee of His ultimate realization of all upon which His heart is set. If in the one point of His hiding the treasure for a while there is an element of mystery, I am still perfectly sure of its infinite wisdom, and I know that presently, as a result, the manifestation will be more perfect and more glorious. Yet, finally, remember He does not hide from faith. To trust Him is to have revealed in the deepest life the glory of the Kingdom upon which His heart is set. He will kindle in the heart of the Faithful the joy which made Him endure, and so equip them also for that suffering with Him which must eventuate in triumph with Him. -THE PARABLE OF THE PEARL -"Again, the Kingdom of Heaven is like unto a man that is a merchant seeking goodly pearls: and having found one pearl of great price, he went and sold all that he had, and bought it."—Matthew 13:45, 46. +#Chapter 8: The Parable of the Pearl -VIII THE PARABLE OF THE PEARL +\startchapteropening +*"Again, the Kingdom of Heaven is like unto a man that is a merchant seeking goodly pearls: and having found one pearl of great price, he went and sold all that he had, and bought it."*---Matthew 13:45, 46. +\stopchapteropening The parable of the pearl, while most evidently kin to that of the hidden treasure, is in advance of it, and in some aspects different from it. Essentially there is nothing here which we have not already dealt with. The central and acting Person is again "a man." The search for, and the discovery- of treasure dealt with in the last parable is also present. The thought of purchase at cost, to which we were introduced in the last parable, is also in this, "He went and sold all that he had, and bought it." @@ -590,13 +596,12 @@ My brethren, it is our business to look for the Kingdom here, to pray for it, to age. But this Church of the living God, the chosen and elect company who will become in their union with Christ the medium of manifestation, is the pearl the Merchant saw; and to give which to God He poured out all that He had. Our hearts may rest assured that in all the apparent failure of the Kingdom ideal in the age—not actual failure, for everything moves toward another dispensation—the chief value, the chief glory, and the chief business, from Heaven's standpoint, is the gathering out of the Church, and its preparation for a high and holy vocation in the ages yet to come. -THE PARABLE OF THE NET -"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 Ailed, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. So shall it be in the end of the world; the angels shall come forth, and sever the wicked from among the righteous, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth."—Matthew 13:47-50. +# Chapter 9: The Parable of the Net -IX - -THE PARABLE OF THE NET +\startchapteropening +*"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 Ailed, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. So shall it be in the end of the world; the angels shall come forth, and sever the wicked from among the righteous, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth."*---Matthew 13:47-50. +\stopchapteropening With this parable the series revealing the process and condition of the Kingdom principle in the present age comes to conclusion. @@ -632,11 +637,12 @@ And then what? The things that remain shall be the basis of the new Kingdom, and This parable is of the nature of a look ahead. In some senses we today have little to do with it, but in other senses it is a gracious source of strength, as it assures us of a sure process of judgment, and so gives us hope where otherwise there would be none. Take this parable, and study it in the light of all the rest. It will give you, oppressed with all the failure of the hour, to see that if man fails God is not failing. Beyond this dispensation, God has others; and judgment, the most beautiful thing in God's universe, will yet have its opportunity, and the world, the scarred, seamed, sorrow-stricken earth, will be healed by a mercy that operates in judgment, by justice that operates in mercy. -THE PARABLE OF THE HOUSEHOLDER -"Have ye understood all these things? They say unto Him, Yea. And He said unto them, Therefore every scribe who hath been made a disciple to the Kingdom of Heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old." —Matthew 13:51, 52. +# Chapter 10: The Parable of the Householder -THE PARABLE OF THE HOUSEHOLDER +\startchapteropening +*"Have ye understood all these things? They say unto Him, Yea. And He said unto them, Therefore every scribe who hath been made a disciple to the Kingdom of Heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old."*---Matthew 13:51, 52. +\stopchapteropening The parable of the householder is the completion of the octave. We have considered seven parables. This is the eighth and last. The others have set forth the truth concerning the history of the Kingdom of God in the present age. This parable teaches the responsibility of the disciples during the same period. @@ -713,92 +719,3 @@ We come, we come, the children of salvation, Treasures all countless in our hands we bring. We are to bring out of our treasure-house things new and old, and give them to the age. Then we need not be at all anxious about statistics. It does not matter whether one, or a hundred, or a thousand names are taken. The thing that matters is that we have brought out the old thing in its new meaning and new application. Presently the King will come, and will sever the wicked from the good, and to the old and weary world will come at last its great opportunity. - -Printed in the United States of America. - -KEV. CLARENCE EPJTARP MACARTNEY - -Pastor Arch St. Presbyterian Church, Philadelphia. - -The Parables of the Old Testament - -$1.00. - -A New Edition of a volume of rare interest, breaking comparatively new untraversed ground. The great allegories contained in the Old Testament are searching!? analyzed and given a new significance and spiritual interpretation. - -WILLIAM ROBERT POLHAMUS, S.T.D. - -Pastor First Methodist Church, Massillon, Ohio. - -Mountain Scenes from the Bible - -$2.00. - -In an unusually interesting way Mr. Polhamus has striven to combine the actual incident with the spiritual lessons taught thereby. The reader is helped and profited by the author's treatment of his themes, for at all times he has held the geography of these sacred heights as being of less significance than the spiritual import of 'what transpired there. An enlightening and deeply interesting piece of work. - -G. CAMPBELL MORGAN, P.P. - -The Bible in Five Years - -A Comprehensive Outline for the Entire Sacred Volume. Paper, * 350. - -A study-outline for a five-year course whereby the student may acquire a comprehensive knowledge of the Bible as a whole. Thirty-nine lessons are arranged for each year, thus leaving a reasonable interim for vacations, and observance of special Church Festival*, such ai Easter, Christmas, etc. - -EDWARD M. BOUNDS, P.P. - -Author of "Heaven" "Purfose m Prayer." tie. - -Satan, His Personality, His Power, His Overthrow - -$1.25. - -"Written in a most readable phraseology as is that of a Bunyan's 'Pilgrim's Progress' or a sermon of Moody's— simple, clear and strong. Bible quotations are woven into its composition like threads of gold into the warp and woof of the cloth. It is didactic and devotional. A veritable little classic on a subject not often discussed in these times."—Baptist. - -G. B. F. HALLOCK Editor of "The Expositor." - -A Modern Cyclopedia of Illus- - -trations for All Occasions - -Nineteen Hundred and Thirty-eight Illustrations. - -$3.00. - -A comprehensive collection of illustrative incidents, anecdotes and other suggestive material for the outstanding days and seasons of the church year. The author, wellknown to the readers of "The Expositor," has presented a really valuable handbook for Preachers, Sunday School Superintendents and all Christian workers. - -JAMES INCUS - -The Bible Text Cyclopedia - -A Complete Classification of Scripture Texts. New Edition. Large 8ro, $2.00 - -"More sensible and convenient, and every way more satisfactory than any book of the kind we have ever known. We know of no other work comparable with it in this department of study."—Sunday School Tunis. - -JNGUS-GREEN - -Cyclopedic Handbook to the Bible - -By Joseph Angus. Revised by Samuel G. Green. New Edition. 832 pages, with Index, $3.00. - -"The Best thing in its line."—Ira M. Price, Univ. of Chicago. - -"Holds an unchallenged place among aids to the inter* pretation of the Scriptures."—Baptist Review and Ex\ positor. - -"Of immense service to Biblical students."—Methodist Times. - -The Treasury of Scripture Knowledge - -Introduction by R. A. Torrey - -Consisting of 500,000 Scripture References and Parallel Passages. 788 pages. 8vo. Cloth. $3.00. - -"Bible students who desire to compare Scripture with Scripture will find the 'Treasury' to be a better help than any other book of which I have any knowledge."—R. R. McBurney, Former Gen. Sec., Y. M. C. A., Ntw York. - -A. R. BUCKLAND, Editor - -Universal Bible Dictionary - -511 pages. 8vo. Cloth. $3.00. - -Dr. Campbell Morgan says: "Clear, concise, comprehensive. I do not hesitate to say that if any student. would take the Bible, and go through it book by book with its aid, the gaia would be enormous." - diff --git a/waterbury/the-happy-christian/book.txt b/waterbury/the-happy-christian/book.txt index be8841b..6c9dde6 100644 --- a/waterbury/the-happy-christian/book.txt +++ b/waterbury/the-happy-christian/book.txt @@ -442,7 +442,6 @@ To constitute the happy Christian, two departments of labor must be occupied. Th It has pleased Providence to place before His church in our day facilities for doing good, and for extending the cause of truth and righteousness, more numerous and in greater variety than perhaps were ever known before. There is hence no apology for indolence or inactivity. Not one in the spiritual community can say, "There is nothing for *me* to do." The work is graduated to the ability of every saint, not excepting the most indigent. Each may, if he think proper, select that department of benevolence which is best suited to his circumstances. Such being the case, it is evident that no pious person can be happy if he withhold good from him that needeth, when God has put it in his power to do this good; for, "to him that knoweth to do good, and doeth it not, to him it is sin." - #Chapter 22: The Useful Christian Happy It is not intended to prescribe to the reader the ways or methods which it is his particular duty to adopt, in order to exert a proper Christian influence upon others; but rather to exhibit the necessity of uniting good works with devotional habits. @@ -493,17 +492,17 @@ The joy of contentment, is a tranquil and happy emotion. It enables the soul to # Chapter 24: Submission -Does piety make her disciples only contented? Is this the extent of her triumphs? Does she not make them submissive and resigned, under the deepest afflictions of life? Her power to counteract the evils of this fallen state, appears most conspicuous amid the darkest scenes which Providence gathers around her path. Then does she come to illustrate that promise which—in view of every possible gradation of mortal suffering—declares, "As thy days, so shall thy strength be." +Does piety make her disciples only contented? Is this the extent of her triumphs? Does she not make them submissive and resigned, under the deepest afflictions of life? Her power to counteract the evils of this fallen state, appears most conspicuous amid the darkest scenes which Providence gathers around her path. Then does she come to illustrate that promise which---in view of every possible gradation of mortal suffering---declares, "As thy days, so shall thy strength be." -There are but few Christians who live, for any length of time, without some trials; so few indeed as only to form rare exceptions to that general inheritance of tribulation, which our Lord decreed should be the portion of his followers. "In the world ye shall have tribulation." These afflictions are various in kind and in degree. In particular cases, they are wholly of a spiritual kind, and have reference to the inward conflicts of the soul. Sometimes this species of suffering is the most intense and insupportable which can be conceived. But more generally they have reference to the peculiar outward state, temporal or social, in which God places His children, with a view to the cultivation of the passive virtues, such as gentleness, patience, and submission. Poverty, and persecution; disappointed earthly expectations; alienated friendship; sickness and bereavement; are among the principal burdens which are laid upon the soul and body, to serve as the occasion of eliciting the lovely grace of submission. The Christian's perfection; that is, the completeness of his character, cannot be attained without this suffering in some form; nor without its effect in the developement of patience and submission. How else could he " fill up that which is behind of the afflictions of Christ?" Where else, or under what other circumstances could he know the "fellowship of Christ's sufferings V Nature we know shrinks from the ordeal. The fiery furnace is intimidating, and we dread to enter it even though we have the assurance that we shall come forth unharmed—yea, even like gold purified and brightened by the process. But an invisible hand will arrange all these circumstances of trial, and introduce us to them in such a way, as to give them their happiest effect upon the soul. God will adjust the burden to the back, and give the staff of His promise, and enable us to hold on our way, even over a dark and rugged path. +There are but few Christians who live, for any length of time, without some trials; so few indeed as only to form rare exceptions to that general inheritance of tribulation, which our Lord decreed should be the portion of his followers. "In the world ye shall have tribulation." These afflictions are various in kind and in degree. In particular cases, they are wholly of a spiritual kind, and have reference to the inward conflicts of the soul. Sometimes this species of suffering is the most intense and insupportable which can be conceived. But more generally they have reference to the peculiar outward state, temporal or social, in which God places His children, with a view to the cultivation of the passive virtues, such as gentleness, patience, and submission. Poverty, and persecution; disappointed earthly expectations; alienated friendship; sickness and bereavement; are among the principal burdens which are laid upon the soul and body, to serve as the occasion of eliciting the lovely grace of submission. The Christian's perfection; that is, the *completeness* of his character, cannot be attained without this suffering in some form; nor without its effect in the developement of patience and submission. How else could he "fill up that which is behind of the afflictions of Christ?" Where else, or under what other circumstances could he know the "fellowship of Christ's sufferings? Nature we know shrinks from the ordeal. The fiery furnace is intimidating, and we dread to enter it even though we have the assurance that we shall come forth unharmed---yea, even like gold purified and brightened by the process. But an invisible hand will arrange all these circumstances of trial, and introduce us to them in such a way, as to give them their happiest effect upon the soul. God will adjust the burden to the back, and give the staff of His promise, and enable us to hold on our way, even over a dark and rugged path. -Let us contemplate the sufferer. There is a man who has labored hard and long to acquire the means of temporal support; but one adverse blast after another has swept away his property, until he begins to look around upon his loved ones, with actual solicitude. Another glance at life's moving panorama shows us the lone widow with her orphans at her knee, looking up into her anxious and sorrow-shrouded face, to ask why that tear is there! Here is one nailed to the sick couch, and week after week inquiring for some slight indication of a favorable change. The physician's eye speaks no encouragement. Another is bending over the short-breathing child, and kissing its burning brow. It is her earthly all. A husband stands petrified over the cold remains of her whom he loved in youth. O'death, thou hast dipped thine arrows in the deadliest venom! Yonder sits one leaning mournfully forward and brooding over violated vows. Alas, credulous heart! Those vows were but the impulse of passion, whose flame was kindled at no pure altar. The domestic circle—that promised elysium—is not always the heaven that was anticipated. The friends who, in sun-shine, wore such complacent smiles, can pass on with averted eye, now that life wears a dreary aspect. How diversified and deep are the afflictions which meet us in our passage through this vale of tears! +Let us contemplate the sufferer. *There* is a man who has labored hard and long to acquire the means of temporal support; but one adverse blast after another has swept away his property, until he begins to look around upon his loved ones, with actual solicitude. Another glance at life's moving panorama shows us the lone widow with her orphans at her knee, looking up into her anxious and sorrow-shrouded face, to ask why that tear is there! *Here* is one nailed to the sick couch, and week after week inquiring for some slight indication of a favorable change. The physician's eye speaks no encouragement. Another is bending over the short-breathing child, and kissing its burning brow. It is her earthly all. A husband stands petrified over the cold remains of her whom he loved in youth. O' death, thou hast dipped thine arrows in the deadliest venom! Yonder sits one leaning mournfully forward and brooding over violated vows. Alas, credulous heart! Those vows were but the impulse of passion, whose flame was kindled at no pure altar. The domestic circle---that promised elysium---is not always the heaven that was anticipated. The friends who, in sun-shine, wore such complacent smiles, can pass on with averted eye, now that life wears a dreary aspect. How diversified and deep are the afflictions which meet us in our passage through this vale of tears! -But there is one thing, and one only, which can make the soul the better for them. It is true piety;—and, where this is in exercise, they become the secret agents, under God, of ripening the sufferer for the skies. When the soul submits to the dispensation with true Christian resignation, it can be even "joyful in tribulation." By this we mean, that the consolations may so preponderate, as to give a decided prominence to the peaceful and happy feelings, over that anguish which nature must ever feel, when the stream of her earthly pleasures is interrupted. Hence we often find the good man sitting calm amidst circumstances calculated to work up a tempest in the bosom. He has his eye not simply on the affliction, but on the Hand that has caused it; and he experiences along with the wound the healing balm which faith applies to it. +But there is one thing, and one *only*, which can make the soul the better for them. It is *true piety*;---and, where this is in exercise, they become the secret agents, under God, of ripening the sufferer for the skies. When the soul submits to the dispensation with true Christian resignation, it can be even "joyful in tribulation." By this we mean, that the consolations may so preponderate, as to give a decided prominence to the peaceful and happy feelings, over that anguish which nature must ever feel, when the stream of her earthly pleasures is interrupted. Hence we often find the good man sitting calm amidst circumstances calculated to work up a tempest in the bosom. He has his eye not simply on the affliction, but on the Hand that has caused it; and he experiences along with the wound the healing balm which faith applies to it. -See then the advantage which piety gives in a world like ours, where almost every avenue we tread, leads to some disappointment or deep affliction. When the shaft strikes the man of the world, what has he wherewith to medicate the rankling wound? Whilst exempt from personal suffering, and whilst his sources of happiness are left open to him, he can wear as cheerful a countenance as the Christian. but invade the paradise of his joys, cut down his loved ones, and let the elements consume his earthly substance. Bid messenger after messenger—as in the case of Job—fly to inform him of successive disasters; and at length touch his own body, and "make its beauty to consume away like a moth." Where is his joy now; or what staff has he now to lean upon? No mingling resignation is there to calm his troubled breast, and no heart-felt submission to the Divine will, in view of God's righteous dealings. The mind must pore upon the dark picture, unrelieved by evon a ray from the opening heavens. +See then the advantage which piety gives in a world like ours, where almost every avenue we tread, leads to some disappointment or deep affliction. When the shaft strikes the man of the world, what has he wherewith to medicate the rankling wound? Whilst exempt from personal suffering, and whilst his sources of happiness are left open to him, he can wear as cheerful a countenance as the Christian; but invade the paradise of his joys, cut down his loved ones, and let the elements consume his earthly substance. Bid messenger after messenger---as in the case of Job---fly to inform him of successive disasters; and at length touch his own body, and "make its beauty to consume away like a moth." Where is his joy now; or what staff has he now to lean upon? No mingling resignation is there to calm his troubled breast, and no heart-felt submission to the Divine will, in view of God's righteous dealings. The mind must pore upon the dark picture, unrelieved by even a ray from the opening heavens. -Now the Christian is authorized, and even commanded to "rejoice in the Lord always;" to "glory in tribulations; knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope inaketh not ashamed, because the love of God is shed abroad in the heart." +Now the Christian is authorized, and even commanded to "rejoice in the Lord always;" to "glory in tribulations; knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed, because the love of God is shed abroad in the heart." On what a slender foundation rests the worldling's joy! It is like the plant which springs from the stony ground. It seems for a season to shoot forth with rank luxuriance; but it has no depth of soil. Its roots are insufficient to support it. Whilst all is calm it may cast forth its shoots, and even put on some appearances of beauty; but when the storm rises and mingling elements are invading it, how fares it then? "I have seen the wicked in great power, and spreading himself like a green bay-tree. Yet he passed away, and lo, he was not: yea, I sought him, but he could not be found." @@ -512,39 +511,32 @@ How permanent is the basis of a Christian's joy! Its roots are strongly imbedded # Chapter 25: Joy in Death -Christian submission extends to all the dark and trying dispensations of the present state. It includes even the stroke of death. It says with the last expiring breath, " Thy will be done." The triumph is the greater, because the approach of the destroyer is distinctly contemplated, and the consequences of death, both to the prepared and unprepared, are vividly before the mind. - -The faith of the Christian invests the hour of dissolution with a solemnity, which respects not merely all that is to be left behind; nor all that is repulsive in the cold aspect of death; but what is to be experienced when the soul is disengaged from the body, and goes to Heaven's tribunal. The retributions of eternity are full in view. The dying saint as fully believes in a hell to which the wicked will be driven, as he believes in a Heaven to which the righteous will be welcomed. He has no more doubt that he whobelieveth not will be damned, than he has, that he who believeth will be saved. His views on this great doctrine of eternal retributions are clear and distinct; and he approaches the crisis under their full influence. He has also the conviction, stronger now than ever before, that no native traits of amiableness, nor self-originated virtues can afford him the least hope of acceptance before God. He sees, in the retrospect, that these supposed virtues are deficient in motive, and they vanish before the accumulated sins which have attended him at every step of his mortal journey. What then gives him peace in death; or how can he expect to triumph in that fearful hour? "The sting of death is sin; and the strength of sin is the law. But thanks be to God which giveth us the victory through our Lord Jesus Christ." What gives poignancy to death's arrow is sin; and what makes this sin so potent to destroy, is the violated law; but in the case of the believer, " the blood of Jesus Christ cleanseth him from all sin;" and this same Savior "is the end of the law for righteousness to every one that believeth." Leaning, then, wholly on the "arm of his beloved," the Christian may come to this fearful point without terror or even apprehension. "Who shall separate him from the love of God?" Shall "death?" "Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." Here we have the strong foundation on which the dying saint reposes. It is not in "works of righteousness which he has done;" but solely in the "righteousness of Christ, imputed to him, and received by faith alone." This is the rock on which he rests as the dark flood rises around him. When the body is a wreck, and is falling away under the successive strokes of death's billows, to this rock of salvation does the soul cling until the command is given that moors it safe on Canaan's happy shores. +Christian submission extends to all the dark and trying dispensations of the present state. It includes even the stroke of death. It says with the last expiring breath, "Thy will be done." The triumph is the greater, because the approach of the destroyer is distinctly contemplated, and the consequences of death, both to the prepared and unprepared, are vividly before the mind. -Many do not contemplate death at all until they are forced into the narrow pass; and then all is wild amazement or downright insensibility. The hopes of recovery occupy the mind until, by the action of the disease, it is so far incapacitated for reflection, as to entertain no distinct notions of death, or of 'its consequences. In such cases, a willingness to die may be mistaken for Christian resignation; and the stupidity which precedes death is misnamed submission. +The faith of the Christian invests the hour of dissolution with a solemnity, which respects not merely all that is to be left behind; nor all that is repulsive in the cold aspect of death; but what is to be experienced when the soul is disengaged from the body, and goes to Heaven's tribunal. The retributions of eternity are full in view. The dying saint as fully believes in a hell to which the wicked will be driven, as he believes in a Heaven to which the righteous will be welcomed. He has no more doubt that he who believeth *not* will be damned, than he has, that he who *believeth* will be saved. His views on this great doctrine of eternal retributions are clear and distinct; and he approaches the crisis under their full influence. He has also the conviction, stronger now than ever before, that no native traits of amiableness, nor self-originated virtues can afford him the least hope of acceptance before God. He sees, in the retrospect, that these supposed virtues are deficient in motive, and they vanish before the accumulated sins which have attended him at every step of his mortal journey. What then gives him peace in death; or how can he expect to triumph in that fearful hour? "The sting of death is sin; and the strength of sin is the law. But thanks be to God which giveth us the victory *through our Lord Jesus Christ.*" What gives poignancy to death's arrow is sin; and what makes this sin so potent to destroy, is the violated law; but in the case of the believer, "the blood of Jesus Christ cleanseth him from all sin;" and this same Savior "is the end of the law for righteousness to every one that believeth." Leaning, then, wholly on the "arm of his beloved," the Christian may come to this fearful point without terror or even apprehension. "Who shall separate him from the love of God?" Shall "death?" "Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." Here we have the strong foundation on which the dying saint reposes. It is not in "works of righteousness which *he* has done;" but solely in the "righteousness of Christ, imputed to him, and received by faith alone." This is the rock on which he rests as the dark flood rises around him. When the body is a wreck, and is falling away under the successive strokes of death's billows, to this rock of salvation does the soul cling until the command is given that moors it safe on Canaan's happy shores. -But piety does more than make the soul willing to go, it often begets an intense longing "to depart, and to be with Christ, which is far better." Every thing that relates to the closing scene is well adapted to give the impression of its power to sustain, and to comfort the soul"Come," said Addison to a young nobleman, "and see how a Christian can die." And, says Dr. Young, +Many do not contemplate death at all until they are forced into the narrow pass; and then all is wild amazement or downright insensibility. The hopes of recovery occupy the mind until, by the action of the disease, it is so far incapacitated for reflection, as to entertain no distinct notions of death, or of its consequences. In such cases, a willingness to die may be mistaken for Christian resignation; and the stupidity which precedes death is misnamed submission. -"The chamber where the good man meets his fate +But piety does more than make the soul *willing* to go, it often begets an intense longing "to depart, and to be with Christ, which is far better." Every thing that relates to the closing scene is well adapted to give the impression of its power to sustain, and to comfort the soul. "Come," said Addison to a young nobleman, "and see how a Christian can die." And, says Dr. Young, +\startpoem +The chamber where the good man meets his fate Is privileged beyond the common walk - Of virtuous life, quite in the verge of Heaven! - His comforters he comforts; great in ruin, +With unreluctant grandeur, *gives*, not *yields*, +His soul sublime. -With unreluctant grandeur, gives, not yields, - -His soul sublime." - -"Sweet Peace, and heavenly Hope, and humble Joy, - +Sweet *Peace*, and heavenly *Hope*, and humble *Joy*, Divinely beam on his exalted soul; - Destruction gild, and crown him for the skies, +With incommunicable luster bright. -With incommunicable luster bright." - -The triumph of piety in the last hour, is more evident in the positive desire to go, than in the mere willingness to die. As Dr. Young has beautifully expressed it, the Christian "gives, not yields, his soul sublime." When a mere worldling is brought to the bed of death, there may be a constitutional hardihood which sustains the mind in some degree of equanimity; or there may be in the action of the disorder such intense bodily sufferings as to extort the wish, that God would put an end to them even by death. But is there any triumph here; or is there in this case any desire to depart founded on the bright visions of faith? No, alas! all is forced submission; and the wish to die is grounded simply on the insupportable suffering which is laid upon the body. +The triumph of piety in the last hour, is more evident in the positive desire to go, than in the mere *willingness* to die. As Dr. Young has beautifully expressed it, the Christian "*gives*, not *yields*, his soul sublime." When a mere worldling is brought to the bed of death, there may be a constitutional hardihood which sustains the mind in some degree of equanimity; or there may be in the action of the disorder such intense bodily sufferings as to extort the wish, that God would put an end to them even by death. But is there any triumph here; or is there in this case any desire to depart founded on the bright visions of faith? No, alas! all is forced submission; and the wish to die is grounded simply on the insupportable suffering which is laid upon the body. -How different are the Christian's emotions in death! There is something of positive good beyond the grave which engages his thoughts, and awakens the desire to be gone. It is a view of the New-Jerusalem—the soul's happy home—that kindles in the dying eye that almost supernatural light, and infuses into the spirit such a sublime composure as it adjusts itself for its glorious flight. Who but the Christian has ever been found longing to depart? Others may submit to this necessity; but he rejoices in the hour of liberation. Others may be willing to die, because they have nothing to live for; or because they prefer death—regardless of its awful consequences—to anguish so insupportable; but the Christian's views arc of a sublimer cast. He has the air of a conqueror. He often meets the last enemy with alacrity, and says, with lips almost cold in death, "Thanks be unto God which giveth ine the victory through our Lord Jesus Christ." +How different are the Christian's emotions in death! There is something of positive good beyond the grave which engages his thoughts, and awakens the desire to be gone. It is a view of the New Jerusalem---the soul's happy home---that kindles in the dying eye that almost supernatural light, and infuses into the spirit such a sublime composure as it adjusts itself for its glorious flight. Who but the Christian has ever been found longing to depart? Others may submit to this necessity; but he rejoices in the hour of liberation. Others may be willing to die, because they have nothing to live for; or because they prefer death---regardless of its awful consequences---to anguish so insupportable; but the Christian's views are of a sublimer cast. He has the air of a conqueror. He often meets the last enemy with alacrity, and says, with lips almost cold in death, "Thanks be unto God which giveth me the victory through our Lord Jesus Christ." -Whatever disadvantages religion may be supposed to have in health, or in seasons of worldly prosperity, her claims must be admitted when the health is broken, and that world of vanities is receding on the dying eye. But if her blessings are set at naught in health, and when their adoption in view of rival claims would prove the soul's decided preference and its well-founded hope; if then they are despised, and worldly pleasure is pursued, there is little probability she will hear the dying sinner's cry, and place under his sinking soul her eternal arms. "If ye would die the death, live ye the life of the righteous." You cannot travel in a different road and reach the same glorious end. +Whatever disadvantages religion may be supposed to have in health, or in seasons of worldly prosperity, her claims must be admitted when the health is broken, and that world of vanities is receding on the dying eye. But if her blessings are set at naught in health, and when their adoption in view of rival claims would prove the soul's decided preference and its well-founded hope; if *then* they are despised, and worldly pleasure is pursued, there is little probability she will hear the dying sinner's cry, and place under his sinking soul her eternal arms. "If ye would die the death, live ye the life of the righteous." You cannot travel in a different road and reach the same glorious end. But some may say, that whilst this triumphant death is occasionally witnessed, there are many exceptions, and that Christians do not always pass the dark valley with such exulting songs. It is true, that God does not give his chosen ones a uniform or an equal joy in death. Indeed sometimes they are hurried away without a moment's warning. There are instances in which from the influence of disease, or some constitutional timidity, there will seem to gather around the soul dark shadows to obscure its vision. Nor can we anticipate the precise emotions of the pious soul until they are experienced. The life is the great criterion. But seldom however do we see a Christian die without some sweet intimations of his future felicity. If faith is not triumphant, it is sufficiently strong to give peace. If there are no enrapturing foretastes of heaven, there is a good hope through grace of its fruition. @@ -553,42 +545,32 @@ When Bunyan's pilgrims are passing the river of death, and have reached the midw # Chapter 26: Conclusion -Is not the reader prepared now to say, "Let me both live the life and die the death of the righteous V Is it not evident, that if in a Christian's death there is something to be coveted' there is also in his life that which claims our imitation 1 +Is not the reader prepared now to say, "Let me both live the life and die the death of the righteous? Is it not evident, that if in a Christian's death there is something to be coveted there is also in his life that which claims our imitation? -We have aimed to rescue piety from the charge of making her votaries gloomy. We have endeavored to exhibit her influence, where it is allowed an unobstructed sway, as producing in the soul a "joy that is unspeakable." The impediments to this joy—especially such as exist in our day and country—have been d welt upon principally with the design of cautioning Christians against them; and some circumstances favorable to the developement of pious joy have also been noticed, in order that they may be fully appreciated and improved. +We have aimed to rescue piety from the charge of making her votaries gloomy. We have endeavored to exhibit her influence, where it is allowed an unobstructed sway, as producing in the soul a "joy that is unspeakable." The impediments to this joy---especially such as exist in our day and country---have been dwelt upon principally with the design of cautioning Christians against them; and some circumstances favorable to the developement of pious joy have also been noticed, in order that they may be fully appreciated and improved. -As the mind glances back over the whole ground, what is the practical impression? What benefit, dear reader, is to accrue to thy soul from these considerations? Shall the book be closed without one holy resolution, or one renewed struggle for the kingdom of Heaven 1 Shall it be like a vision of the night, that is gone when the eye opens upon earthly scenes, and that, whether joyous or sad, is viewed only as a dream? Do you expect, after its perusal, to go forth into the world with the same unguarded heart; or without breathing up to God one additional prayer for his protection? Is this little volume to plant not one fragrant flower in your future path, nor brighten your spiritual horizon with one beaming star? Then indeed has it, as it respects any good to you, been written and read in vain. But we will hope "better things of you, and things that accompany salvation." +As the mind glances back over the whole ground, what is the practical impression? What benefit, dear reader, is to accrue to thy soul from these considerations? Shall the book be closed without one holy resolution, or one renewed struggle for the kingdom of Heaven? Shall it be like a vision of the night, that is gone when the eye opens upon earthly scenes, and that, whether joyous or sad, is viewed only as a dream? Do you expect, after its perusal, to go forth into the world with the same unguarded heart; or without breathing up to God one additional prayer for his protection? Is this little volume to plant not one fragrant flower in your future path, nor brighten your spiritual horizon with one beaming star? Then indeed has it, as it respects any good to *you*, been written and read in vain. But we will hope "better things of you, and things that accompany salvation." -Are you. a professor of religion; one by whom the saered name of Christ has been named 1 Then may we hope, that the perusal of these pages will have strengthened what is good in the soul, and will lead you to unremitted efforts under God for still greater attainments. You must be convinced that piety will not make you happy in life, nor triumphant in death, if you allow her not her legitimate influence. She will not suffer the market-men and money-changers to sit with her in the temple. She must be the sole divinity; or she will not preside at alL God and Mammon can never occupy the same heart. Settle it in your mind that all compromise for worldly gain or pleasure is the death of pious joy. That amaranthine flower grows only on Zion's hill, and he who plucks it, must toil up the steep ascent, and leave the dull earth far behind him. +Are you. a professor of religion; one by whom the saered name of Christ has been named? Then may we hope, that the perusal of these pages will have strengthened what is good in the soul, and will lead you to unremitted efforts under God for still greater attainments. You must be convinced that piety will not make you happy in life, nor triumphant in death, if you allow her not her legitimate influence. She will not suffer the market-men and money-changers to sit with her in the temple. She must be the sole divinity; or she will not preside at all. God and Mammon can never occupy the same heart. Settle it in your mind that all compromise for worldly gain or pleasure is the death of pious joy. *That* amaranthine flower grows only on Zion's hill, and he who plucks it, must toil up the steep ascent, and leave the dull earth far behind him. -If you have been led astray, now is the time to retrace your steps. As the sigh of recollect ed but departed joys heaves your bosom, seize the favored moment to plead with God, that these "joys of salvation" may be restored. +If you have been led astray, now is the time to retrace your steps. As the sigh of recollected but departed joys heaves your bosom, seize the favored moment to plead with God, that these "joys of salvation" may be restored. -It is time that Christians evinced more of the attractive features of their religion. Its power to make them happy is but seldom adequately tested. We have to appeal too often to the fears only of the impenitent. We ought to wear so heavenly an aspect as to convince them of our superior felicity, and to compel them to admit, that, in the comparison, their groveling pleasures are empty and unsatisfying. How can we expect them to concede to the beauty— I had almost said to the reality—of our religion, if its loveliest fruits are not exhibited? Are we willing that souls should be repelled from the path of life, because we have obstructed its entrance, and withered every fragrant plant that grew around its gate-way? Shall that which was given us to attract men to Heaven prove the perverted instrument of driving them down to Hell 1 Shall our lamp go out, or burn so dimly as scarce to direct our own steps; whilst, for the want of its light, thousands are "stumbling on the dark mountains V Christian reader, ask and answer these questions to your own soul. +It is time that Christians evinced more of the attractive features of their religion. Its power to make them happy is but seldom adequately tested. We have to appeal too often to the fears only of the impenitent. We ought to wear so heavenly an aspect as to convince them of our superior felicity, and to compel them to admit, that, in the comparison, their groveling pleasures are empty and unsatisfying. How can we expect them to concede to the beauty---I had almost said to the *reality*---of our religion, if its loveliest fruits are not exhibited? Are we willing that souls should be repelled from the path of life, because we have obstructed its entrance, and withered every fragrant plant that grew around its gate-way? Shall that which was given us to attract men to Heaven prove the perverted instrument of driving them down to Hell? Shall our lamp go out, or burn so dimly as scarce to direct our *own* steps; whilst, for the want of its light, thousands are "stumbling on the dark mountains?" Christian reader, ask and answer these questions to your own soul. -Or is my reader not only not a professor of religion, but one the convictions of whose conscience assure him, that he is not a possessor of true piety? Allow me to ask, if the perusal of these pages has not convinced you of at least one practical error ;—I mean the very common impression that piety robs us of joy and felicity? Perhaps you have not fallen into this error. It may be that some very favorable specimens of living piety have come under your observation, and convinced you that true and substantial joy cannot be experienced, apart from religion. Is this your conviction T Why then do you remain where you are? Why attempt to fill yourself with husks, when "in your Father's house there is bread enough and to spare?" +Or is my reader not only *not a professor* of religion, but one the convictions of whose conscience assure him, that he is not a possessor of true piety? Allow me to ask, if the perusal of these pages has not convinced you of at least one practical error;---I mean the very common impression that piety robs us of joy and felicity? Perhaps you have not fallen into this error. It may be that some very favorable specimens of living piety have come under your observation, and convinced you that true and substantial joy cannot be experienced, apart from religion. Is this your conviction? Why then do you remain where you are? Why attempt to fill yourself with husks, when "in your Father's house there is bread enough and to spare?" -But if you have stood oft' at a distance from religion, and taken your impressions of its influence from some merely nominal professors; or from some who, though truly pious, were afflicted with a constitutional melancholy, it is to be hoped that you will not any more charge upon religion, what belongs to some accidental circumstance in connection with it; or what belongs to our remaining depravity; or what ought in some instances to be charged to downright hypocrisy. You must have seen that the Christian, with all his admitted failings, is the only happy man. His religion, where it is not obstructed, does pour sun-shine into his soul. It makes life's joys doubly precious, and life's burdens easy to be borne. And in death, who has the advantage then? Whose dying pillow is softest? Whose dying eye is brightest? Whose prospects for eternity are the most alluring? +But if you have stood off at a distance from religion, and taken your impressions of its influence from some merely nominal professors; or from some who, though truly pious, were afflicted with a constitutional melancholy, it is to be hoped that you will not any more charge upon religion, what belongs to some accidental circumstance in connection with it; or what belongs to our remaining depravity; or what ought in some instances to be charged to downright hypocrisy. You must have seen that the Christian, with all his admitted failings, is the only happy man. His religion, where it is not obstructed, does pour sun-shine into his soul. It makes life's joys doubly precious, and life's burdens easy to be borne. And in death, who has the advantage then? Whose dying pillow is softest? Whose dying eye is brightest? Whose prospects for eternity are the most alluring? -Take what view you will of this subject— view the Christian when and where you will— it must be admitted, that to him belongs the only foundation of true and substantial joy. With this concession, let me ask you, what are your own expectations of felicity? Are you hoping to find it in the indulgence of the animal desires? Do the pleasures of sense put in a successful claim? Ah, how often has the cup been i - -and as it touched the lip a momentary pleasure has flashed through the veins. But the soul exclaimed, " This is not happiness." +Take what view you will of this subject---view the Christian when and where you will---it must be admitted, that to him belongs the only foundation of true and substantial joy. With this concession, let me ask you, what are your own expectations of felicity? Are you hoping to find it in the indulgence of the animal desires? Do the pleasures of sense put in a successful claim? Ah, how often has the cup been mixed; and as it touched the lip a momentary pleasure has flashed through the veins. But the soul exclaimed, "This is not happiness." You have tried social bliss. Under the excitement of kindred minds you have seemed to enjoy the scene. But solitude has come, and in that solitude there was a voice that still spoke of misery. -You have been impelled by the thirst of gain. Your success has been all that you anticipated. Or, you have "loved the praise of men," and have obtained it. But as the bright reward came into your hand, has not the unsatisfied soul still asked—"Is this all?" Every path which you have trod has failed to conduct you to the long-desired rest. Why is this? Because you have refused the only hand that can conduct you to that rest. You have expected to find happiness in indulgence; whereas it is to be found in self-denial. You have looked for it in the pleasures of the world; when it is to be obtained by overcoming the world. You have shrunk from the cross of Jesus; when that very cross leads him who bears it to Heaven's unending joys. The lowly spirit you have not had. The tear of penitence you have not shed. The love of Jesus you have not felt. The hope of Heaven has not dawned on your benighted soul; nor the Spirit of God breathed his peaceful influence there. How then can you be happy?" There is no peace, saith my God, to the wicked." If you would be at peace, you must go where alone it can be found; and "forsaking all to obtain all," you must say, - -"Now I renounce my carnal hope, - -My fond desires recall; - -I give my mortal interest up; -You have been impelled by the thirst of gain. Your success has been all that you anticipated. Or, you have "loved the praise of men," and have obtained it. But as the bright reward came into your hand, has not the unsatisfied soul still asked—"Is this all?" Every path which you have trod has failed to conduct you to the long-desired rest. Why is this? Because you have refused the only hand that can conduct you to that rest. You have expected to find happiness in indulgence; whereas it is to be found in self-denial. You have looked for it in the pleasures of the world; when it is to be obtained by overcoming the world. You have shrunk from the cross of Jesus; when that very cross leads him who bears it to Heaven's unending joys. The lowly spirit you have not had. The tear of penitence you have not shed. The love of Jesus you have not felt. The hope of Heaven has not dawned on your benighted soul; nor the Spirit of God breathed his peaceful influence there. How then can you be happy?" There is no peace, saith my God, to the wicked." If you would be at peace, you must go where alone it can be found; and "forsaking all to obtain all," you must say, - -"Now I renounce my carnal hope, +You have been impelled by the thirst of gain. Your success has been all that you anticipated. Or, you have "loved the praise of men," and have obtained it. But as the bright reward came into your hand, has not the unsatisfied soul still asked---"Is *this* all?" Every path which you have trod has failed to conduct you to the long-desired rest. Why is this? Because you have refused the only hand that can conduct you to that rest. You have expected to find happiness in indulgence; whereas it is to be found in self-denial. You have looked for it in the pleasures of the world; when it is to be obtained by overcoming the world. You have shrunk from the cross of Jesus; when that very cross leads him who bears it to Heaven's unending joys. The lowly spirit you have not had. The tear of penitence you have not shed. The love of Jesus you have not felt. The hope of Heaven has not dawned on your benighted soul; nor the Spirit of God breathed his peaceful influence there. How then *can* you be happy? "There is no peace, saith my God, to the wicked." If you would be at peace, you must go where alone it can be found; and "forsaking all to obtain all," you must say, +\startpoem +Now I renounce my carnal hope, My fond desires recall; - -I give my mortal interest up; - -And make my God my All." +I give my *mortal* interest up; +And make my God my all. +\stoppoem