University of Virginia Library

THE PARABLES.

PARABLE I. The Sower and the Seed.

PARABLE II. The Kingdom of Heaven compared unto a Man who sowed good Seed in his Field.

Christ's reign (again the Lord began)
Is liken'd to a certain man,
Who plow'd in hope, and sow'd his field
With seed most promising to yield.
But in the night his foe arose,
What time mankind indulg'd repose,
And having sown amongst the corn
Some tares, made off before the morn.
But when the blade grew up and stood
Bidding for harvest rank and good,
Then too the tares, with heads uprear'd,
Amongst the goodly crop appear'd.
His servants therefore came to know—
“Good seed, my Lord, didst thou not sow?
“Thy land what ails it, that it bears
“A mingled crop of wheat and tares?”
It is an enemy, he said,
Has this adult'rous mixture made.
Then did his men for licence plead
The bad from out the good to weed.
But he rejoin'd, “My children, nay,
“Lest while the tares ye take away,
“Ye gather too the wheat with them,
“And mar my harvest ear and stem.
“Stay till the season is at hand,
“When I my reapers shall command,
“First those vile tares in bundles bind,
“And be they to the flames consign'd:
“But that good wheat collect with care,
“And to my granary repair.”—
He spake—the multitude retired;
Then by the Twelve he was desir'd
The secret meaning to unfold
In all, that of the tares, he told.
He answers—it is Christ alone
By whom the genuine seed is sown:
The field's the world, the genuine seed
Are God's true heirs in word and deed.
By tares amongst the corn, you trace
The prince of darkness and his race.
The harvest is the last event;
By reapers are the Angels meant.
The tares into the flames are cast—
So must it needs be at the last.
The Son of man his host shall send
To take out all things that offend,
The race of base injurious men,
And hurl them to the infernal den:
There in the realms of death and pain
They wail and gnash their teeth in vain.
Then shall the righteous seed display
Their glory like the blaze of day,
And in their Father's realm appear—
Ye, that have ears for doctrine, hear.

PARABLE III. The Kingdom of Heaven compared to a Grain of Mustard-seed.

PARABLE IV. The Kingdom of Heaven compared unto Leaven.

PARABLE V. The Kingdom of Heaven compared unto a Treasure hid in a Field.

PARABLE VI. The Kingdom of Heaven compared unto a Merchantman seeking goodly Pearls.

PARABLE VII. The Kingdom of Heaven compared unto a Net cast into the Sea.

PARABLE VIII. The Scribes and Pharisees reprov'd.

PARABLE IX. The unmerciful Creditor.

PARABLE X. The Lord of the Vineyard and the Labourers.

PARABLE XI. The Father and his Two Sons.

PARABLE XII. The Householder and Husbandmen.

PARABLE XIII. The Marriage Feast.

PARABLE XIV. The Fig-tree.

Hard on the great tremendous day
Of tribulation, and dismay,
Thick darkness shall the sun-beams veil,
And all the lunar brightness fail;
Each star shall fall from out his sphere,
The pow'rs above shall quake with fear:
Then they in heav'n the Sign shall view
Of him, they crucify'd and slew.
Then shall the nations weep and sigh
To see the Son of Man on high,
With all the host of heav'n around,
And in stupendous glory crown'd;
And then he shall th'angelic band
With the shrill trumpet's voice command,
To call and congregate the blest
From north to south, from east to west.
Now learn a parable in brief
About the fig-tree and its leaf,
Which tree while it is tender now,
And puts forth verdure from each bough,
Ye hail the token, and descry
At once, that summer-time is nigh.
So when ye see these things; my friends,
Know ye, the dreadful day impends;
Attend ye, for in very deed
The present race shall not recede
Before these things you hear from me,
Shall be fulfill'd in a degree:
The heav'n and earth shall pass away,
But not one word of what I say.

PARABLE XV. The Ten Virgins.

PARABLE XVI. The Traveller and the Talents.

PARABLE XVII. The Seed cast into the Ground secretly.

PARABLE XVIII. The wealthy Self-deceiver—of taking no Thought of the Body—and of Watching.

PARABLE XIX. The Barren Fig-Tree.

PARABLE XX. The Lost Sheep.

PARABLE XXI. The Piece of Silver.

Or thus,—What woman, that retains
Ten silver pieces, all her gains,
And loses one, does not explore,
With candle light, and sweep the floor,
And use all diligence, to find
The coin on which she sets her mind;
And, when she finds it, does not call
Her friends and neighbours, one and all,
“Your gratulations here be paid,
“I've found the piece that I mislaid!”
Likewise there's joy, you may rely,
Before th'angelic host on high,
If one poor sinner meekly prays,
Repenting all his evil ways.

PARABLE XXII. The Spiritual Œconomist.

PARABLE XXIII. The Prophet without Honour in his own Country.

PARABLE XXIV. The Prodigal Son.

Two youths a certain father rear'd,
Of which the youngest son appear'd,
And ask'd him, “Sir, to me consign
“What portion of the goods is mine.”
Then shared he, without more ado,
His livelihood betwixt the two.
But e'er a many days were pass'd,
The younger all his wealth amass'd,
And took his journey far away,
Where soon, inordinately gay,
He wasted all he did possess
In rioting and rank excess;
And when with all he'd made an hand,
There rose a famine in the land,
And he began to be in need:
He therefore with himself agreed
A certain foreigner to join,
Who sent him forth to feed the swine,
And he thro' want began to crave
The husks that to the herd he gave;
And to his want none had respect—
But when he did at length reflect,
“How many a servant man, he said,
“My father hires, abounds with bread,
“Nay, can the neighb'ring poor supply,
“And I am at the point to dye:
“I will arise, and thus accost
“My father; father, I am lost
“By grievous sin to heav'n and thee,
“Not worthy in the least degree
“That thou should'st as a son embrace
“Me, therefore 'mongst thy servants place.”
Then he arose, and left the trough,
And when he was a great way off,
His weeping father knew him well,
And ran, and on his neck he fell,
And kiss'd him.—Then he did accost
His father, “Father, I am lost,
“By grievous sin to heav'n and thee.”—
But raising him from off his knee,
His father bade the servants bring
The goodliest vestment, and a ring
To put upon his hand, and shoes
Upon his naked feet, and loose
The fatted calf, which they should kill,
Of mirth and cheer to have their fill:
For this, my son, tho' dead to me,
Once more alive again I see,
And my lost hope I have regain'd.—
Then all were glad and entertain'd.
Now all the while that this was done,
It happen'd, that the elder son,
Who then was in the field advanc'd,
And heard them, as they sung and danc'd,
And calling of a servant out,
Inquir'd what they was about.—
He said, thy brother's come again,
Thy father has the fattling slain,
As he is safe and sound receiv'd.—
Then he was very wroth and griev'd,
Disdaining to go in a doors.
Then comes his father, and implores
His presence.—But he answ'ring said,
Behold! now many years are fled,
Since thee with all my heart I serv'd,
Nor ever from thy mandates swerv'd,
And yet I never had th'amends
Of one poor kid to treat my friends;
But soon as this thy son was come,
Who has embezzled such a sum
In lust, and thy affairs distress'd
For him the fatted calf is dress'd.
But he returning, Son, reply'd,
With me you ever do reside,
And all I have is thine—'twas meet
This day with joy and mirth to greet,
For this thy brother, tho' esteem'd
As dead, 's alive, tho' lost, redeem'd.

PARABLE XXV. The Unjust Steward.

PARABLE XXVI. The Rich Man and Lazarus.

PARABLE XXVII. Faith as a Grain of Mustard-seed.

The Twelve to Christ, their Master, cry'd,
“Increase our faith!” The Lord reply'd,
If you had lively faith, indeed,
But as a grain of mustard-seed,
You might this sycomine command
To grow by sea and quit the land.
But whatsoe'er by faith is known,
Or done by works, is God's alone.
For which of you shall have a hand,
That plows and fodders at command;
And to him thus anon shall say,
Loos'd from the labour of the day,
“Go, get thee in, and take thy mess;”
And shall not rather thus address,
“Make ready that on which I sup,
“And gird thyself, and bring it up;
“And when thou'st serv'd my bowl and meat,
“Then likewise thou shalt drink and eat.”—
What are the Master's thanks conferr'd
On him, who thus obey'd his word?
Not they, I trow—So likewise you,
That done you were enjoin'd to do,
Shall better with submission own
Before your Master's aweful throne,
“Our duty is but barely paid,
“And 'twas by force that we obey'd;
“And all our services are vain
“In which are neither grace nor gain.”

PARABLE XXVIII. The Importunate Widow.

PARABLE XXIX. The Pharisee and Publican.

He too this parable address'd
To men, that pompously profess'd
Themselves in their own works to pride,
And scorn all other folk beside.
Two persons, to prefer their pray'r,
Did to the house of God repair;
One of the Pharisaic clan,
And one a sinful publican.
The Pharisee stood up and pray'd,
And thus within himself he said,
“I thank thee, God, that I am free
“From sins, in which the rest agree,
“That are extortioners, unjust,
“Or giv'n to foul adult'rous lust,
“Or like this publican to gold;
“Twice ev'ry week the fast I hold,
“And give of all that I possess
“The tithe in perfect righteousness.”
Mean time the publican withdrew
To a more distant point of view,
Nor durst to heav'n exalt his eyes,
But smiting on his breast he cries,
“The Lord be merciful to me
“A sinner in the worst degree.”
I tell you fairly of the twain,
The publican went home again
More sure of pardon for his fault.
For those that would themselves exalt,
Shall fall, while heav'n-accepted sighs,
And humble penitents, shall rise.

PARABLE XXX. The Camel and the Needle's Eye.

A certain ruler came to ask,
“Good Master, what must be my task
“To gain heav'n's infinite reward?”
Why callest thou me good? the Lord
Reply'd: no person has a claim,
Save God alone, to such a name.
Thou know'st the statutes what they be,
Do not commit adultery;
And, Do no murder; Do not steal;
Nor in false testimony deal;
Thy parents reverence.—He cry'd,
“With these from youth have I comply'd.”
Now Jesus hearing this, return'd,
Yet one thing is there to be learn'd;
Give all thou hast unto the poor,
And thou shalt heav'nly wealth insure,
And one to my disciples add.
This said, he was exceeding sad,
For he much opulence possess'd.
When Jesus saw him thus distress'd,
He said, How hardly shall they go
To heav'n who have their wealth below:
For ev'n the camel may go thro'
The needle's eye with less to do,
Than men, that doat on mammon's rust,
By God be number'd with the just.
And they that heard him this declare,
Cry'd, (conscious of the gen'ral care)
Who can be sav'd of all mankind?
But he with lenity rejoin'd,
What is impossible with man,
Omnipotence both will and can.

PARABLE XXXI. The Good Shepherd.

In truth, in very truth, I say,
The man that comes another way,
And enters not the door, his will
Is God's good sheep to fleece and kill:
But the true shepherd of the flock
Comes by the door-way; at his knock
To him the porter opes by choice,
And his sheep know the welcome voice:
And his own flock by name he hails,
And leads them out to verdant vales;
And when he puts them forth to feed,
He does his own good sheep precede,
Which follow, as his voice they know;
But after strangers will not go,
But flee away from such in fear,
As for their voice they have no ear.
This parable our Saviour spake,
Nor could the twelve his meaning take;
He therefore said to them again,
His gracious purpose to explain,
'Tis truth, the very truth direct,
I am the door-way in effect
Of my own sheep. Who came of old,
Were thieves and robbers of the fold;
But them the sheep did not revere.
I am the door, who enters here,
He shall be sav'd, and to his mind
Free passage and sweet pasture find.
To steal, to kill, and to destroy,
Are a thief's errand, and his joy:
But to give life my mission's seal'd
At large, eternal, unreveal'd.
I am the shepherd good and true,
Who gives his life for sheep like you.
The hireling, to the flock unknown,
Whereas the sheep are not his own,
Sees the wolf come in search of prey,
And leaves his charge, and flies away;
The wolf then seizes on the best
Secure, and scatters all the rest.
The hireling (ev'n as such) recedes,
Nor cares he for the sheep he feeds:
My sheep, the shepherd true and good,
I know, and I am understood.
Me as the Father knows, ev'n so
I him reciprocally know:
And I, his covenant to keep,
Lay down my life, and save my sheep.
And I have other sheep, beside
This fold, for which I must provide;
They, by my voice, shall be controul'd
At length one shepherd and one fold.
Here is my Father's love intense,
Because I willingly go hence,
And die the death to live again.
No man I charge, that I am slain:
But, so empower'd my life resign,
(To yield and to resume is mine)
This is the Father's great behest
Giv'n to my soul's supreme request.

PARABLE XXXII. The True Vine.

The true and genuine vine am I,
The husbandman my Sire on high;
Each branch in me that grows in vain,
He will not suffer to remain:
But that which yields a plenteous store,
He purges to increase the more.
From your offence you now are clear'd
By those pure words, which you have heard.
Abide in me, and I in you;
For as the branch no fruit can shew,
Unless it cleave unto the tree,
So ye are nothing but in me.
Ye are the branches, I the vine,
Much fruit you bear whene'er you join
Your Saviour, and abide in one;
But without me is nothing done.
And if a man do not abide,
As a dead branch he's cast aside;
And men, for such have no desire,
But for the fuel of the fire.
If you in me shall make abode,
Nor are my words in vain bestow'd,
Ye then shall ask for what you will
Secure of my compliance still.
Your fruitfulness to God confirms
The glory; on no other terms
Ye my true followers can be.
And as the Father's love's to me;
So are you all to me most dear:
In mine affections persevere.
Ye in your love shall surely stand,
By giving heed to my command,
As I, while I to God's incline,
Continue in the love divine.
These things I've said, that ye might dwell
In joy, which shall to fullness swell—
Obey me—to each other shew
That love, which I have shewn to you:
And there's no love this love transcends,
That a man die to save his friends.

PARABLE XXXIII. The Good Samaritan.

A certain councellor arose,
And, tempting him, did this propose,
What duties, master, must I do,
To gain eternal life with you?
“What's in the written law decreed?
The Lord reply'd, “how dost thou read?”
He answer'd, “Thou shalt love the Lord
“Thy God with all thy heart's accord,
“With all thy soul to him inclin'd,
“And all thy strength, and all thy mind,
“And as thyself and special end
“Thy neighbour and his wealth befriend.”
The Lord replies, “Thou answer'st well;
“This do, thou shalt in safety dwell.”
But he, desirous to evade,
And justify his practice, said,
“O Lord, and out of all mankind,
“Pray, where must I my neighbour find?
Then Jesus answer'd,—“On a day
“A certain trav'ller took his way,
“Bound from Jerusalem to go
“A journey far as Jericho,
“And thieves encount'ring in his course,
“They stripp'd him of his cloaths by force,
“And, when with many wounds he bled,
“Departed, leaving him for dead.
“By chance there came unto the place
“A priest, who when he saw the case,
“Pass'd over on the other side:
“A Levite in likewise espy'd,
“And pass'd off from the wounded man.
“But, haply, a Samaritan,
“As he was trav'lling where he lay,
“With pity did his case survey,
“And where he maimed was and bruis'd,
“Bound up, and oil and wine infus'd;
“Then mounting on his beast he leads,
“And to an inn with caution speeds:
“And on the morrow when he went,
“He took out two pence to content
“The host, and gave him charge, Take care,
“Whatever more in this affair
“Thou spendest, I will thee repay
“Whene'er I come again this way.
“Which person, therefore, can'st thou tell,
“Was neighbour unto him that fell
“Amongst the thieves?—The man (he cries)
That saw his wounds with pitying eyes.
Then Jesus answer'd, “Get thee hence,
“And imitate benevolence.”

PARABLE XXXIV. The Children in the Market-Place.

To what (says Christ the prince of grace)
Shall I compare this froward race?
What are they like in word and way?
They're like to little folk at play,
Which in the market-place commun'd
With one another, “We have tun'd
“Our pipes, and ye no measure kept,
“We've mourned, and ye have not wept.”
For, first, the way John Baptist lead,
Not drinking wine, nor eating bread,
And you all cry'd, he was possess'd.
The Son of Man became your guest,
And him to reprobate ye join,
“Behold, a glutton, giv'n to wine,
“Of publicans and vice the friend.”
But wisdom's children shall defend
Their parent working various ways,
And bring her off for endless praise.

PARABLE XXXV. Christ and Mary Magdalen at the Pharisee's Entertainment.

A Pharisee the Lord implor'd,
To come and bless his social board:
The Lord accepted of his treat,
And went and sat him down to meat;
When, lo! a woman of the place,
Fall'n by her sins into disgrace,
And knowing that the Lord was there,
Did to the Pharisee's repair,
And brought a box of sweet perfume,
And stood behind him in the room,
There bath'd his feet the while she cry'd,
And with her locks dishevell'd dry'd;
Then with her lips she kiss'd his feet,
And pour'd thereon her ointment sweet.
This, when the Pharisee, that made
The entertainment, had survey'd,
He thus within himself agreed,
If this man was a seer indeed,
He would have known, that she, who came
And touch'd him, was of evil fame.
But Christ unto his thought reply'd,
“Simon, there's something to decide,
“Which I shall speak to thee anon.”
And Simon answer'd, Lord, say on.
“A certain creditor from two
“Had got a sum of money due,
“The one five hundred pence he lent,
“The other fifty—in event,
“When neither had a mite to pay,
“He both forgave. Now, therefore, say,
“Which of the twain shall love and bless
“The most?—Says Simon, As I guess
The person whom the most he spar'd.
Says Christ, “Thou rightly hast declar'd.”
Then turning from his seat aside,
Seest thou this object here, he cry'd:
When I came in thy house to greet,
Thou gav'st me nought to wash my feet;
But she for that her tears has us'd,
And wip'd them with her hairs diffus'd.
Thy welcome no kind kiss endear'd,
But ever since I first appear'd,
This woman here has been profuse
To kiss my feet. From out thy cruse
Thou pourd'st no oil upon my head,
But she her precious balsam shed:
Wherefore, I tell thee, I think fit
Her sins, though many, to remit.
For much she lov'd, as much she ow'd:
But she that has the grace bestow'd
Of mercy for a small concern,
Will love but little in return.
Thou from thy sins (he cries) art free.
Then certain of the company
Said in themselves, “Who's this, forsooth,
“That pardons sins?” But God the truth
Did his poor penitent release,
“Thy faith has sav'd thee, go in peace!”

PARABLE XXXVI. The Kingdom of Christ compared to a Little Child.

With little children certain went
To Christ our Saviour, to th'intent
That he should touch them and should bless,
To whom the twelve deny'd access,
And those that brought them there, aggriev'd.
Which, when the Lord himself perceiv'd,
It did his anger much provoke,
“Permit (he cry'd) the little folk
“To come to me, and check them not,
“For to such vot'ries I allot
“The honour of Christ's blest demain.
“For of a truth I tell you plain,
“The man, whoe'er shall not receive
“(In strict attention to believe)
“Christ's kingdom, as 'tis preach'd by me,
“With all a child's simplicity,
“Shall in that kingdom find no place.
The children then did he embrace,
And on their heads his hands impress'd,
And with divine good-nature bless'd.

PARABLE XXXVII. The Disciples the Salt of the Earth, &c.

PARABLE XXXVIII. The Beam and the Mote.

PARABLE XXXIX. Pearls not to be cast before Swine.

PARABLE XL. A Stone not to be given for Bread, nor a Serpent for Fish.

Ask! God shall grant it without doubt;
Go, seek! and thou shalt find it out;
Knock! they shall open for thy pains.
For every one that asks, obtains;
Who seeketh, finds; who knocks, comes in,
For which, ev'n of the sons of sin,
Will give his child requiring bread
A stone for nurture in its stead;
Or if he should a fish demand,
Will put a scorpion in his hand?
If you, thus evil as ye be,
Can give things with propriety,
And for your children good select;
How much more, in the like respect,
Shall God your Father in the height
Give good things to th'importunate?
Then what you'd have your neighbours do,
In your ownself th'example shew:
The case your own you cannot err,
For laws and seers the same infer.

PARABLE XLI. The Strait Gate.

PARABLE XLII. The Wolves in Sheep's Clothing.

Beware of prophets in pretence,
That come with seeming innocence
Like sheep, but both in will and pow'r
They're wolves to worry and devour:
These by their fruits you shall detect.
Do men from thorns the grapes collect,
Or figs from thistles? Even so
On the good tree good fruit will grow:
But when once damag'd in the root,
The tree's corruption mars the fruit.
A tree that's good, with proper care,
An evil fruit will never bear;
Nor can a tree that's naught at heart,
By any means good fruit impart:
And all (not such as we require)
Are fell'd and cast into the fire.
On men too thus your judgments pass,
And by their fruits their merit class.

PARABLE XLIII. The House built upon a Rock.

PARABLE XLIV. A House divided against itself.

PARABLE XLV. The Whole need no Physician.

One day when Christ had took his seat
In his own house his food to eat,
Then also publicans came in
With sundry branded for their sin,
And with Christ Jesus sat in view,
With his disciples not a few:
(For having for a little space
An home, his flock increas'd apace)
But as the Scribes, and sect severe
Of Pharisees, beheld him here,
They ask'd of his disciples then,
With publicans and sinful men
His bread why has your master broke?
When Jesus thus in answer spoke,
“The healthy no physician seek,
“Who's needful to the sick and weak;
“Not for the righteous was I sent,
“But for the sinners to repent.”

PARABLE XLVI. The Children of the Bride-Chamber.

PARABLE XLVII. The Bearing of the Cross.

And having bade the throng draw near,
His doctrine with the twelve to hear,
He said, “Whoever would apply
“To me, he must himself deny,
“Take up the cross where'er I go,
“And be my follower in woe.
“For who his precious life would spare,
“Shall lose it for his over-care:
“But for the gospel's sake and mine
“Whoever shall his life resign,
“The same shall save it at the last.
“For when a man's account is cast,
“What shall it profit, if he win
“The world, and lose his soul in sin?
“Or what exchange can counterpoise
“His soul and heav'n's eternal joys?
“Whoever, therefore, in this age
“Of vice, and rank adult'rous rage,
“Shall be asham'd of me and mine,
“And of the doctrine I injoin,
“Him too the Son of Man shall spurn
“In like contempt at his return,
“With all his Father's glory crown'd,
“And all th'angelic host around.

PARABLE XLVIII. The Necessity of Self-denial.

Saint John did thus the Lord address,
“We saw a person dispossess
“In thy blest name th'infernal pow'rs,
“And we forbade him, as not ours,
“Nor following where thou goest before.”
But Jesus said, Forbid no more;
For who does marvels in my name,
Will never lightly Christ defame:
And whosoe'er with hand and heart
Is not against us, takes our part.
And whosoe'er shall bid you take
A cup of water for my sake,
Because you're servants of the Lord,
In no wise shall escape reward.
But whatsoever man offends
The least of these my little friends,
Which rest their confidence in me,
Better he fell into the sea,
A mill-stone tied to plunge him in.
For if thy hand offend in sin,
Off with it: for 'tis better mead,
If maim'd, to lively grace you speed,
Than with two hands to go to hell,
Where fiends in fire eternal dwell;
Yea, where the worm shall never die,
And fiends unceasing flames supply.
And if thy foot offending slide,
Off with it: for 'tis on thy side
Rather that halt to life you speed,
Than with two feet to sink indeed,
There where the worm shall never die,
And fiends unceasing flames supply.
And if thine eye offence should see,
Out with it: for 'tis well for thee,
Rather God's kingdom to obtain
One-ey'd, than go to hell with twain;
Yea, where the worm shall never die,
And fiends unceasing flames supply.
For ev'ry man provoking ire,
Must be detain'd in salt of fire;
And ev'ry sacrifice that's pure
Is of the salt that makes endure:
The salt is good; but if it lose
Its savour, who that salt shall use?
The salt of my pure word imbibe,
And to each other peace prescribe.

PARABLE XLIX. The Reed shaken with the Wind.

PARABLE L. Leaving all for Christ.

PARABLE LI. The Leaven of the Scribes and Pharisees.

PARABLE LII. Humility recommended.

Christ did this parable repeat
To certain bidden to a treat,
When he remark'd each eager guest
To chuse his place out for the best.
“Invited to the bridegroom's cheer,
“In his chief room do not appear,
“Lest some great man of nobler race
“Be bidden to the self-same place,
“And he that bade thee, come and say,
“To your superior, friend, give way;
“And thou begin with shame to burn,
“And to the lowest place return.
“But when thou'rt ask'd, do not presume,
“And sit thee in the meanest room,
“That he who bade thee there to sup,
“May call thee, friend, come higher up;
“And thou shall have respect with those,
“Who next to thee their seats dispose.
“For whoso will himself exalt,
“Shall be abas'd for his default:
“But men who're mean in their own eyes,
“Shall from humiliation rise.”

PARABLE LIII. The Necessity of Forecast.

Christ to the multitude, that press'd
Around him, thus himself address'd,
“They that affect the gospel-life,
“And hate not father, mother, wife,
“With brethren, sisters, children, all
“That they their property can call,
“Yea, who shall not ev'n life decline
“In my behalf, cannot be mine.
“And who do not their cross sustain,
“And follow me in woes and pain,
“Cannot with my disciples band:
“For which of you shall take in hand
“To raise the structure of a tow'r,
“And not first estimate his pow'r,
“If he can with convenience spare
“The cost to bring the whole to bear;
“Lest, haply, after he has made
“Th'attempt, and his foundation laid,
“And cannot his design defray,
“The people see, and mocking say,
“This builder with a tow'r began,
“But could not execute his plan.
“Or what king, who would war declare
“Against his foe, does not take care,
“And sit him down and weigh the case,
“If with ten thousand he can face
“A king full twenty thousand strong:
“Else while his armies march along,
“He sends an embassage to sue
“For peace, and its conditions too.
“So none but who himself contents
“To give up all at all events,
“Can ever my disciple be—
“Then mark the end, and follow me.”

PARABLE LIV. The Advent of Christ's spiritual Kingdom.

Christ, by the Pharisaic train
Requir'd to shew them of his reign,
And at what time it should commence,
Thus answer'd their impertinence:
“That great event comes not about
“By observation from without:
“Lo! here, lo! there, they shall not cry,
“And point it to the human eye;
“For, as the Lord his grace imparts,
“The heav'nly kingdom's in your hearts.”
Then said he to the twelve again,
“The time shall come when ye would fain
“Behold a glorious day, like this;
“But then ye shall have no such bliss.
“And if, See here! See there! they say,
“Attend them not or word or way.
“For as in heav'n the light'ning shines
“From one side to th'opposing signs;
“So shall the Son, array'd in light,
“On his own day, divinely bright,
“Shine quicker than a mortal's thought,
“And be by no observer caught.”

PARABLE LV. The Harvest and Labourers.

PARABLE LVI. Perseverance in Christ encouraged.

PARABLE LVII. Adherence to the Doctrine of Christ.

Then to them all our Saviour cries,
Beware left you apostatize,
Or to the Pharisees ye make,
Or leav'n of Sadducees partake.
They thereupon conferr'd and said,
It is because we've took no bread.
But Christ observing them, exclaim'd,
O scant of faith, most rightly nam'd!
Why do you tax yourselves with wrong,
Because you brought no bread along?
Do sense and mem'ry fail you still,
How five loaves did five thousand fill,
And what the baskets that remain'd?
And how sev'n thousand were sustain'd
By four, who did sev'n baskets leave?
How is it, ye do not perceive,
I spake not touching daily food,
But that ye should yourselves exclude
From that same leav'n whose horrors please
The Pharisee and Sadducees.
Then by them it was clearly seen,
The leav'n of bread he did not mean,
But to the doctrine did object
As held by each dissenting sect.

PARABLE LVIII. The Stability of Christ's Church.

PARABLE LIX. The Easiness of Christ's Yoke.

PARABLE LX. The Sign of the Prophet Jonas.

PARABLE LXI. Spiritual Affinity.

PARABLE LXII. The Woman of Canaan.

PARABLE LXIII. The two Sons of Zebedee.

PARABLE LXIV. The Head-Stone in the Corner.

PARABLE LXV. Tribute payable to Cæsar.

The Pharisees did council take,
How they might trap him, as he spake;
And to the Lord their sect'ries sent,
With Herod's crew, to that intent,
Who said, “We know that thou art true,
“And teachest us God's work to do
“In truth, nor dost thou stand in fear
“Of any man, or rank revere;
“We, therefore, would that thou declare
“What is thy thought in this affair,
“Is it a lawful thing to pay
“To Cæsar tribute or gain—say?”
But Christ their craft did instant see;
“Ye hypocrites, why tempt ye me?
“Let me the tribute-money view.”
A penny to the Lord they shew—
“Whose superscription and whose head
“Is on this piece of coin? he said.”
They answer, It is Cæsar's face
And title. Then the Prince of grace,
“To Cæsar Cæsar's things assign,
“And to the Deity divine.”

PARABLE LXVI. The Woman and her seven Brethren.

Then came the Sadducees, whose sect
The resurrection reject,
And ask'd him, “Moses has decreed,
“If a man die and leave no seed,
“His brother then his wife must wed,
“And raise up issue in his stead.
“Now with us from one father rose
“Sev'n brethren: and the eldest chose
“A wife, whom childless he resign'd,
“And to his brother left behind;
“This to the second, and the third,
“Ev'n to the seventh man occurr'd.
“The woman likewise died at last.
“Now, at the trump's reviving blast,
“Which with the woman shall be bless'd?
“For of all sev'n she was possess'd.”
Christ answer'd, “Ye have all mistook,
“Blind to God's pow'r and to his book.
“For when again they shall arise,
“They do exchange no marriage-ties,
“And are in such a state of bliss
“As angels. But, to clear up this,
“Have ye not read what was imply'd
“When thus the great Jehovah cry'd,
“I am the God of Abraham's seed,
“The God of Isaac bound and freed,
“The God of Jacob still alive,
“For death in him all souls survive.”

PARABLE LXVII. The Hypocrisy of the Scribes and Pharisees—The straining out a Gnat—The white Sepulchres—The Hen gathering her Chickens, &c.

PARABLE LXVIII. The Ax laid to the Root of the Tree—The Lord's Fan.

John thus the multitudes appriz'd
That came of him to be baptiz'd,
O race of vipers! who is he
That warns you future wrath to flee?
Bring fruit that's for repentance meet,
And do not thus each other greet,
“We from the patriarch Abraham came.”
For this I to you all proclaim,
That God from forth these stones ashore
Can seed to Abraham restore.
And now the ax, so oft defy'd,
Is to the trees their root apply'd;
And that on which no fruit is found,
Is fell'd and burnt upon the ground.
What means, these terrors to avoid,
(The people ask'd) must be employ'd?
He says, Two garments do you wear,
Give one away to him that's bare;
Let him too that abounds with food,
Be thus distributive and good.
Then also to the baptism go
The publicans, and pray to know,
What, master, would you have us do?
“Exact no more than is your due.”
The soldiers too would understand,
How they should honour his command?
He said, “All violence refuse,
“Nor falsely any man accuse,
“And be contented with your pay.”
Now all th'expecting people stay,
And reason in their hearts, if John
Be Christ?—he answ'ring thereupon
To all in general replies,
With water I indeed baptize,
But one, far mightier than I,
Comes after me, and now is nigh,
The latchet of whose blessed shoes
I am not worthy to unloose;
He shall baptize your inward parts,
Whose ghostly pow'r shall purge your hearts:
In whose right hand the fan is seen,
And he his threshing-floor will clean,
In barns collect the wheat intire,
And burn the chaff with ceaseless fire.

PARABLE LXIX. The Temple of the Lord's Body.

PARABLE LXX. The Second Birth.

There was a man of high degree
Amongst the Jews, a Pharisee,
The same to Jesus Christ repair'd
By night, and thus his mind declar'd:
Rabbi, we perfectly descry,
That thou'rt a teacher from on high;
For no man can so far transcend,
Unless his God his deeds attend.
To him Christ Jesus made reply,
In deed, in very deed, say I,
Except a man be born again,
He sees not Jesus in his reign.
Then Nicodemus, In what sense
Can man in age new birth commence?
Can he return him to the womb,
And there his childhood re-assume?
Then Jesus thus th'objecter press'd,
'Tis truth, the very truth profess'd,
No man can Christ in pow'r confront,
But by the spirit and the font:
Then marvel not that I maintain,
Ye must indeed be born again.
Where the wind listeth it can blow,
Thou hearst the sound, but dost not know
Whence comes it, or what point to touch;
Men in the spirit born are such.
Then said the ruler, still in doubt,
How can these myst'ries be made out?
Then Christ, Art thou a master here
To whom these things do not appear?
In truth, in very truth direct,
We plainly speak from intellect,
And still bear witness from our eyes,
And ye our evidence despise.
If earthly things ye not receive
At telling, how will you believe
If heav'nly things should be display'd?
For no man heav'n's ascent has made,
But He, the Son of man, profess'd,
That came from heav'n of heav'n possess'd.
For in the desart, as appear'd,
The serpent Jethro's son had rear'd:
Ev'n in such wise, on such a plan,
They shall lift up the Son of man,
That whosoe'er their hearts ally
To him, thro' faith, may never die,
But be to endless life consign'd.
For God so greatly lov'd mankind,
That he gave up his Son and heir,
That whoso plac'd affiance there,
Should not in jeopardy be cast,
But be to life eternal pass'd.
For God did not his Son degrade,
That all men should be convicts made,
But that they should thro' him be sav'd,
For he has condemnation stav'd,
Whoe'er on him their trust repose:
But condemnation waits on those
Already, who deny the name
Of God's begotten Son that came.
And this is guilt, because the light
Illum'd the world divinely bright;
But men did rather love their gloom
Thro' evil deeds in dread of doom.
For men, whose ways are all unclean,
Hate light, nor chuse they to be seen,
Lest their foul deeds should be reprov'd:
But he, that did as best behov'd,
Seeks light, to have his workings known,
That they were done in God alone.

PARABLE LXXI. The Woman of Samaria.

PARABLE LXXII. The Bread of God.

When the great concourse, newly sed,
Beyond sea to Christ Jesus sped,
Rabbi, how cam'st thou here? they cry'd;
Then to them all the Lord reply'd,
“In very truth the Lord ye sought,
“Not for the miracles he wrought,
“But for the loaves, your ample treat,
“When rank'd upon the grassy seat.
“Toil not for perishable food,
“But that which is a lasting good,
“Which Christ unto you all shall deal,
“For him did God the Father seal.”
What must we do, and what decline,
(They say) to work the works divine?
Christ answer'd, “This shall God content,
“That ye believe in Him he sent.”
They say, What sign then do'st thou shew,
That we may see? What do'st thou do?
Our fathers in the desart waste
Did of celestial manna taste,
According to the word express,
He gave them bread from heav'n to bless.
“In very truth (the Lord pursu'd)
“'Twas Moses gave you heav'nly food;
“But God my Father in his love
“Gives truer bread from heav'n above:
“For God's good bread that feeds the heart,
“Is He that could from heav'n depart
“To quicken a lost world.”—They cry,
Lord, evermore this bread supply.
“I am the bread (the Lord repeats)
“Of life. Whoever me intreats,
“Shall never know fierce hunger's pain,
“Nor can the faithful thirst again.
“But I have told you, ye have view'd,
“Yet not believ'd the things I shew'd.
“I came to do and to enjoin
“My Father's pleasure, and not mine.
“And this is his great will at large
“Which sent me, That of all my charge
“I should have nothing cast away,
“But raise it at the latter day:
“And thus too shall his will be done,
“That ev'ry man that sees the Son,
“And owns him, wins th'immortal prize,
“And at my judgment shall he rise.”
The Jews then murmur'd one and all,
That he himself the bread should call
That came from heav'n. And is he not
The son the carpenter begot,
Joseph by family and name?
How is it that from heav'n he came?
To them then did the Lord retort,
“Do not yourselves by murmurs thwart.
“No mortal can embrace my cause,
“Save whom th'Almighty Father draws,
“And I will raise him in the end.
“It thus is in the prophets penn'd,
“And they shall all of God be taught.
“Each man then that has heard in thought,
“And has internal eyes to see,
“Will by my Father come to me.
“Not that there's any man can view
“The Father, save the faithful few
“That are of Him, they see indeed.
“In truth, in very truth, his creed,
“Who trusts in me, secures his bliss:
“I am the bread of life for this.
“Your sires eat manna, and are dead:
“This is the true celestial bread,
“That a man eat, and never die:
“I am such nurture from the sky:
“Whoe'er shall live on this repast,
“His life shall through all ages last.
“My flesh I give, the bread of grace,
“To save for life all human race.”
The Jews then 'mongst themselves did strive,
How can we eat this man alive?
“In very truth (says Christ afresh)
“Unless you eat your Saviour's flesh,
“And drink his blood, ye have no lives.
“Who then shall eat and drink revives:
“For him I finally will raise,
“Since meat for grace and drink for praise
“My flesh and blood sincerely be.
“Who thus shall fare, must dwell in me,
“And I in him. With such intent
“As me the living Father sent,
“And I by him exist; ev'n so
“Who eat me in my grace shall grow.
“This is that bread from heav'n supply'd,
“Not what your fathers eat, and died:
“For he that of this bread shall feed,
“Must live for ever in his deed.”

PARABLE LXXIII. Many Mansions in God's House.

Let not your hearts be sunk with grief:
In God you rested your belief:
Believe likewise in me. Above
In God's great house of peace and love
Are many rooms for souls inspher'd;
If 'twere not so, ye should have heard.
I go your mansions to prepare;
And if I find you places there,
I will come after my decease,
And take you to myself in peace:
And where I am about to go,
And how to follow me, ye know.
Lord, (Thomas saith) thou doest not say,
Where goest thou, can we know the way?
To him then Jesus made reply,
“The way, the truth, the life am I:
“None but by me can have access
“Unto my Father's happiness.
“Of me, had your conceits been true,
“You would have known my Father too:
“But henceforth ye shall have the grace
“To know and see him face to face.”

[Though the following Passages of the New Testament be not Parables, yet as they are altogether pertinent to our present Design, we have not scrupled to insert them.]

CHRIST disputing amongst the Doctors.

The Disciples pluck the Ears of Corn on the Sabbath-day.

Christ JESUS on a certain morn
Went through a field of standing corn;
This happen'd on the Sabbath-day,
And his disciples on the way
Were hungry, and began to eat
From the rubb'd ears the ripen'd wheat.
The Pharisees, when this they saw,
Said, thy disciples break the law,
And on the Sabbath act amiss;
But he his answer made to this,
“What, have ye never read the place,
“How David did in such a case,
“As he was hungry, with the band,
“That then was under his command,
“How to the house of God he sped,
“And from the altar took the bread,
“That bread not ever lawful known
“To eat but for the priests alone?
“Or have ye not read this at least,
“That in the temple every priest
“May still the Sabbath-day profane,
“And yet in innocence remain?
“But to you all it shall appear,
“One greater than the temple's here.
“And had ye known what this implies,
“I mercy choose, not sacrifice,
“Ye had been tempted to relent,
“And not condemn'd the innocent:
“For, know, the Son of Man bears sway
“Ev'n sov'reign of the Sabbath-day.”

Pilate and the Galileans.

Christ delivereth the Woman taken in Adultery.

Christ to the mount of olives fled,
And early in the morning sped
Back to the temple yet again,
And all the folk, a numerous train,
Did to his residence repair,
And he sat down and taught them there.
Then came the Pharisaic band,
And Scriv'ners, having in their hand
A woman in adult'ry found,
And shewing her the Lord, they sound,
“Lord, this is an adult'ress base,
“And far too evident the case.
“Now Moses, that we might atone
“For such, commanded us to stone:
“But what say'st thou?”—The wily Jews
Thus press'd him, that they might accuse.
But Jesus stoop'd upon the spot,
And with his finger something wrote,
Making as though he nothing heard:
So when they ask'd, and persever'd,
Recov'ring of himself, said he,
Whoso from carnal vice is free
Amongst you all, let him begin
To stone this woman for her sin.
And then again, his body bent,
He wrote upon the ground intent.
This when the multitude had heard,
(Not one by his own conscience clear'd)
Sneak'd man by man from Christ and truth,
Ev'n from the eldest to the youth:
So that they left the Prince of Grace,
And woman standing in the place.
When Jesus then himself anew
Had rais'd with nothing in his view,
Except the woman, he inquir'd,
“Woman, where are thy foes retir'd?
“Art thou by none a convict made?”
Lord, not by any one, she said.
Then answ'ring her again, said he,
“Thou art no convict made by me:
“The Lord most merciful adore,
“And go thy ways, and sin no more.”

The Story of Zaccheus.

The poor Widow commended.

The Transfiguration.

The fiery Disciples.

Martha reproved.

Our Saviour washing his Disciples Feet.