PROFESSOR F. M. HEiCHELHEIM 
 OFFICE A202 
 UNIVERSITY COLLEGE 
 UNIVERSITY OF TORONTO 
 TORONTO 5 (ONTARIO, CANADA)
 
 The PARABLES
 
 '"I . . . went and hid thy talent in the earth.'" 
 
 [Page 64.]
 
 EDITED 11V 
 
 LYMAN ABBOTT, D.D. 
 
 ILLUSTRATIONS BY ARTHUR E. BECHER 
 DECORATIONS BV ARTHUR JACOBSON 
 
 D. APPLETON AND COMPANY 
 NEW YORK 
 
 1907
 
 COPYRIGHT, 1907, BY 
 D. APPLETON AND COMPANY 
 
 1'itblixJieil Ortoltrr. 1907
 
 INTRODUCTION 
 
 THE SOWER 
 
 THE KINGDOM OF HEAVEN 
 THE LORD AND THE SERVANTS 
 THE LABOURERS IN THE VINEYARD 
 THE WEDDING GUESTS .... 
 THE WISE AND THE FOOLISH VIRGINS . 
 
 THE TALENTS 
 
 THE GOOD SAMARITAN .... 
 
 THE PRODIGAL SON 
 
 DIVES AND LAZARUS 
 
 THE PHARISEE AND THE PUBLICAN 
 THE HOUSE UPON THE SANDS . 
 THE HUSBANDMAN AND THE VINEYARD 
 THE SHEEP AND THE GOATS 
 
 PAGE 
 
 ix 
 
 7 
 15 
 
 25 
 37 
 47 
 55 
 67 
 73 
 87 
 97 
 103 
 109 
 
 "7
 
 
 CONTENTS 
 
 THE SEED AND THE HARVEST . 
 
 THE FOOL AND HIS GOODS 
 
 WHEN THE LORD COMETH 
 
 THE FAITHFUL STEWARD . 
 
 THE UNWILLING GUESTS . 
 
 THE UNJUST STEWARD 
 
 THE UNJUST JUDGE 
 
 THE GOOD SHEPHERD 
 
 THE LOST SHEEP 
 
 THE LIGHT OF THE WORLD 
 
 THE FIG TREE 
 
 PAGE 
 129 
 
 133 
 
 '39 
 
 145 
 153 
 
 161 
 
 169 
 
 i75 
 
 179 
 
 185 
 189 

 
 LIST OF ILLUSTRATIONS 
 
 FACING 
 PAGE 
 
 "1 . . . went and hid thy talent in the earth'" 
 
 Frontispiece 
 
 'Some fell upon stony places . . . and some fell 
 among thorns . . . but others fell into good 
 ground" 4 
 
 'Five of them were wise and five were foolish" 50 
 "I will arise and go to my father'" ... 78 
 "I thank thee that I am not as other men are'" 100 
 
 'And the rain descended, and the floods came, 
 and the winds blew, and beat upon that 
 house; and it fell" 106 
 
 "Inasmuch as ye have done it unto one of the 
 least of these my brethren, ye have done it 
 unto me'" 124 
 
 "I have found my sheep which was lost'" . .182 
 
 B 
 i 

 
 g 
 
 INTRODUCTION 
 
 BY 
 LYMAN ABBOTT
 
 INTRODUCTION 
 
 BY LYMAN ABBOTT 
 
 JESUS at the preaching of his first sermon 
 at Nazareth was assailed by a mob from 
 which he escaped with his life only by that 
 supreme dignity before which the passions of 
 men were calmed and the curiosity of men 
 was awed. It was the only time he was 
 threatened with mob violence in Galilee, where 
 in his subsequent ministry he appears to have 
 been very popular. Great crowds, we are told, 
 followed him wherever he went. To under- 
 stand this mob is to get the key to his use 
 of parables; for this purpose it is necessary to 
 know something of the Jewish history and the 
 Jewish expectation. 
 
 The Jews called themselves a "peculiar 
 people." One of their peculiarities was that 
 they looked forward not backward for their 
 
 :mtm
 
 INTRODUCTION 
 
 golden age. Their prophets told them that 
 
 the time was coming when they would be suc- 
 
 : l 
 
 coured from their humiliation and come into a 
 period of great wealth and dignity : Gentiles 
 should come to their light and kings to the 
 brightness of their rising ; wealth should no 
 longer be accumulated in the hands of a few, 
 every man should sit under his own vine and fig 
 tree; violence and wasting should be no more 
 known, no one should molest or make afraid ; 
 war should cease, the implements of war should 
 be turned into implements of agriculture, and 
 
 . 
 
 the garments rolled in the blood of the warrior 
 
 ;.' ; 
 
 should be but fuel for the fire ; education and 
 religion should be universal, all men should know 
 
 Jehovah to be God, and law should be based 
 
 
 
 upon the principles of the Hebraic moral code. 
 Out of these prophecies popular prejudice had 
 evolved an expectation which, however incred- 
 ible it may seem to us now, was universally 
 entertained by the Jews in the First Century 
 
 of the Christian era. They believed that the 
 
 J 
 
 succession of world Empires Babylonian, Per- 
 
 - ; 
 
 sian, Macedonian, Roman would be suc- 

 
 ;. ' 
 
 INTRODUCTION 
 
 ceeded by a Hebrew world Empire ; that Jeru- 
 salem would become the world's capital, and 
 
 '0. 
 
 the Jewish Nation the dominant world power. 
 
 This revolution they believed would be accom- 
 
 ?s 
 
 plished by a King divinely appointed and di- 
 
 Pl 
 vinely sustained and reinforced an Anointed 
 
 of Jehovah. 
 
 Jesus had cast the corrupt traders out of 
 
 5 
 the Temple. The fame of his exploit had 
 
 preceded him to his country home. The 
 simple-hearted peasantry were proud of their 
 rural Rabbi and his courage in defying the 
 ecclesiastical ring at the metropolis. The 
 leaders of the Synagogue invited him to speak. 
 The people were all eager to listen. " The eyes 
 of all that were in the Synagogue were fastened 
 on him " and they all wondered at the ease 
 and grace of this untutored son of the car- 
 penter whom they had known so long and yet 
 comprehended so little. But when he attacked, 
 though with great skill, their orthodox doc- 
 trine of the Kingdom of God, all their Jewish 
 prejudices were aroused against him. He re- 
 called their own history to them. He reminded
 
 
 INTRODUCTION 
 
 them that Jehovah had selected a Syrian leper 
 to be healed and to a Sidonian woman had 
 given back her son. Their own history showed 
 that He was not the God of the Hebrews only 
 but the God of the Gentiles also ; and the King- 
 dom which their prophets foretold was not a 
 Hebrew Kingdom only but a world Kingdom. 
 "And all they in the Synagogue" says the 
 sacred historian, " when they heard these things, 
 were filled with wrath, and rose up and thrust him 
 out of the city, and led him unto the brow of the 
 
 hill whereon their city was built, that they might 
 cast him down headlong, but he passing through 
 the midst of them went his way." Ever after 
 Jesus spoke of the Kingdom of God in parables 
 that " seeing they might see and not perceive." 
 
 He veiled the truth which unveiled had been 
 N 
 
 rejected with such wrath, and he did so that 
 
 they might listen to him without perceiving the 
 truth to which they would refuse to listen if they 
 did perceive it, and that so he might conduct 
 them to his predetermined destination while they 
 did not even know that they were on the jour- 
 ney. More than one striking illustration of this
 
 INTRODUCTION 
 
 his use of parables is afforded by incidents in 
 his ministry. Thus, when a theologian wishing 
 to justify himself, asked Who is my neighbour ? 
 Jesus did not directly reply. If he had said, 
 The Samaritan who lives just across the border, 
 this catholic doctrine would have been con- 
 temptuously rejected. Instead, he told the story 
 of a man who fell among thieves and was 
 wounded and left half dead by the roadside; 
 and a priest and a Levite came by and left him 
 uncared for, but a Samaritan coming by went 
 to the wounded traveller's succour, and bound up 
 his wounds and set him on his own beast and 
 took him to an inn, and took care of him. Then 
 he asked the theologian which was neighbour to 
 the robbed traveller the priest, the Levite or 
 the Samaritan. There was but one answer pos- 
 sible and it was given; and ever since wher- 
 ever the story of the Gospel has been told the 
 Samaritan has been known in literature as " The 
 Good Samaritan." 
 
 There is nothing more difficult in teaching 
 than to change the point of view of a people. 
 Argument may sometimes convince of a special 

 
 INTRODUCTION 
 
 error or carry conviction of a special truth. 
 But to induce one who all his life has been 
 accustomed to one aspect of a custom or an 
 institution to look at another aspect is always 
 extremely difficult. For this purpose fiction is 
 admirably adapted. For by fiction the reader 
 or hearer is insensibly put in possession of the 
 new point of view ; he sees it, so to speak, with- 
 out looking at it and without at all looking for it. 
 Thousands of readers who would never have 
 read a serious argument against war, or have 
 gone to a peace meeting to listen to one, have 
 read Zola's " Le Debacle" or Tolstoy's 
 " Peace and War " and have seen shame and 
 cruelty where before they only saw glory and 
 heroism. 
 
 The object of the parables then was to change 
 the Jewish point of view concerning the King- 
 dom of God. And yet, though the disciples of 
 Jesus have been reading the parables for over 
 eighteen centuries, it is extraordinary how slow 
 even his own followers have been to get the point 
 of view which he sought to give to them. In 
 spite of all that he could say we are told that 
 
 :-.
 
 
 INTRODUCTION 
 
 his disciples believed that the Kingdom of God 
 would immediately appear. When he went up 
 to Jerusalem for the last time they anticipated 
 his coronation as King of the new Kingdom ; 
 hailed him with Hosannas as the Coming One ; 
 quarrelled among themselves as to who should 
 have the higher offices ; and two of them, stealing 
 a march upon the rest, came with their mother 
 to ask for a seat, one on his right hand and 
 the other on his left. When he died they gave 
 up their hope that he was the Messiah ; when 
 he rose from the dead their hopes rose, too ; but 
 their hope was that he would come presently in 
 clouds and power and great glory with his holy 
 angels to establish a world kingdom and place 
 his disciples at its head. When this coming 
 was delayed some gave up their faith : Where, 
 they said, is the promise of his coming? All 
 things continue as they were. Others retained 
 their expectation but changed their conception of 
 the new Kingdom, hoping for its realization in 
 the conversion of Rome from a pagan to a 
 Christian power ; others believed that the Church 
 was the Kingdom and the domination of the
 
 INTRODUCTION 
 
 world by the Church would bring in the an- 
 ticipated millennium ; others abandoned all hope 
 of a Kingdom of God on the earth, substituted 
 for it a celestial Kingdom beyond the skies, and 
 regarded this life as only a school to prepare 
 for the life to come or a probation to determine 
 who were fitted for that life. 
 
 Yet all the time the Kingdom of God was 
 growing up in the world gradually, secretly, in- 
 termixed with other and evil growths as the 
 Master had prophesied it would. Slavery was 
 abolished ; autocracy was first mitigated, then 
 overthrown ; sensuality and self-indulgence were 
 brought under control ; the horrors of war were 
 alleviated, private war abolished, and gradual 
 preparations made for peaceful arbitrament ; 
 schools were multiplied and education made 
 general if not universal ; the pagan conception 
 of marriage as a purely commercial contract 
 gave place to a conception of it as a divinely 
 appointed order ; the burdens of poverty were 
 lightened by charity and the problem how to 
 abolish it altogether was seriously taken up ; the 
 sick, the lame, the halt, the blind, the insane
 
 . 
 
 INTRODUCTION 
 
 were taken care of; the Church became not 
 merely an instrument to prepare men for heaven 
 but also a school to teach men how to live upon 
 the earth. At length we are coming gradually 
 
 to believe as we pray that the Kingdom of God 
 
 . 
 is to come and the will of God is to be done on 
 
 the earth as in heaven ; our religion is becoming 
 more sociological and less theological, more a 
 rational preparation to live nobly here, less a 
 magical preparation for an unknown life here- 
 after, more practical, less mystical, more a real- 
 isation of brotherhood, less an anticipation of 
 sainthood. The parables are largely a pro- 
 phetic forecast of this growth of nineteen cen- 
 turies, this moral and spiritual development under 
 the teachings and influence of Jesus Christ. For 
 the Kingdom of God of the parables is nothing 
 other than Christendom, and the history of 
 Christendom affords the true interpretation of 
 the parables. 
 
 The Kingdom of God is at hand ; it is here ; 
 it is a realised fact ; it is, says Paul, " righteousness, 
 and peace and joy in a holy spirit," that is, in a 
 spirit consecrated to and in companionship with 

 
 INTRODUCTION 
 
 God. Wherever any one is conforming or en- 
 deavouring to conform his life to a divine standard, 
 is living or is endeavouring to live in peace and 
 goodwill with his neighbour, and has in himself 
 and in his fellowship with the Father the foun- 
 tain of gladness, there is the Kingdom of God. It 
 is in the spirit of righteousness which abolished 
 slavery, of peace which established the Hague 
 Tribunal, of joy which makes Christmas a glad- 
 some festival. It is the " square deal " in politics 
 
 and business, goodwill in hospital and asylum, 
 if 
 
 joy in home and church. It is doing justly, 
 8 
 
 loving mercy and walking humbly with God. 
 
 It is seen wherever service and piety are seen 
 H 
 
 walking and working together. 
 
 The children of this kingdom are seeds. 
 They propagate the kingdom by spiritually re- 
 producing themselves in the lives of others. 
 Some seeds are planted by hand in prepared 
 beds; but more by the winds in unexpected 
 places. Some minister to life by deliberate 
 
 labours in Church and Sunday School ; others not 
 
 *y 
 
 less effectually by simply living righteously, peace- 
 fully, joyfully. The child of the kingdom is a 
 

 
 lamp ; he need not flash ; he need only let his 
 light shine. The children of the kingdom of 
 evil are also seeds ; and they also propagate. 
 For every one is by his unconscious influence re- 
 producing in the lives of others courage or 
 cowardice, candour or deceit, justice or oppres- 
 sion, service or self-seeking, piety or irreverence. 
 We cannot separate ourselves from evil influ- 
 ences ; we cannot keep our children from evil 
 influences. The tares must grow with the 
 wheat, the evil with the good, the children 
 of light with the children of darkness. It 
 always has been so, and it always will be so. 
 Is the world growing better or worse? Both 
 better and worse. Delirium tremens comes in 
 with the invention of distilled liquors ; forgery 
 with penmanship ; defalcation with a credit 
 system ; the demagogue with democracy ; the 
 corrupt ecclesiastic with the growth in power 
 of the Church. 
 
 This kingdom does not grow up sponta- 
 neously. Neither is it brought to the earth by 
 the King coming in clouds and power and great 
 glory to establish it. It is like a vineyard, the
 
 INTRODUCTION 
 
 fruitfulness of which depends on those who culti- 
 vate it ; like an estate whose wellbeing depends 
 on those who administer it. The call to follow 
 Christ is a call to go to work in his vineyard, 
 to administer faithfully his affairs. To do this re- 
 quires labour, often self-sacrificing labour. Many 
 a hearer looking forward in anticipation to a 
 Kingdom of Heaven beyond the clouds says, 
 " Blessed are they that shall eat bread in the 
 Kingdom of God " ; but when they learn that the 
 Kingdom of God means meekness and courage 
 and peaceableness and pureness of heart here 
 on the earth, they excuse themselves. The 
 Kingdom of Heaven is like a treasure hid in a 
 field or a pearl of great price. Yes ! we would 
 like it very much ; but not if we must sell all 
 that we have to possess it. The price that John 
 Howard paid, immuring himself in the prisons 
 of Europe, that David Livingston paid exiling 
 himself in the wilds of Africa, that Dr. Grenfell 
 pays practising among the ice fields of Labrador, 
 seems too great a price to many. Not all men 
 are called on to pay this price, for not all men are 
 called to this service. But all men are called to
 
 INTRODUCTION 
 i i 
 
 some service, and none can do the service well 
 and joyously who are not willing to pay what- 
 ever price the appointed service requires. 
 
 There is not in this service any question of 
 wages. It is not and cannot be rendered for 
 wages. The only possible service in the King- 
 dom of God is service for love. And he who 
 enters late and serves but the last hour or two 
 may get the same seeming wage as he who has 
 borne the heat and burden of the day. Wages ? 
 In the Kingdom of God the wages may be pov- 
 erty not wealth, disgrace not glory. Wages? 
 Tennyson has described the wages paid in the 
 Kingdom of God in contrast with those paid in 
 the kingdoms of the earth : 
 
 Glory of warrior, glory of orator, glory of song, 
 
 Paid with a voice flying by to be lost on an endless 
 
 sea 
 Glory of Virtue, to fight, to struggle, to right the 
 
 wrong - 
 Nay, but she aimed not at glory, no lover of glory 
 
 she : 
 Give her the glory of going on, and still to be. 
 
 What is the nature of the service to be ren- 
 dered ? What great achievement summons the
 
 . : " -;;): ; 
 
 '., ?^-'\: -. >, -i v>-,-^? 
 
 INTRODUCTION 
 
 child of the kingdom ? What mystic experience 
 is demanded of him ? No great achievement, no 
 
 mystic experience. To be a child of the King- 
 
 sf 
 dom is to do with our life what the Master did 
 
 with his. It is to feed the hungry, clothe the 
 
 naked, visit the sick and the imprisoned, comfort 
 
 -, 
 
 the sorrowing, teach the ignorant, do battle to 
 the oppressor and corrupter of men, and to lift 
 up those that have fallen into temptation, inspire 
 
 them with hope, and set them on their way 
 
 J 
 
 again. It is to be a Good Samaritan, to be 
 a faithful steward. No greatness of wealth or 
 position exempts ; no scantiness of wealth or 
 capacity excuses. If one has ten talents they 
 are all to be used in service ; if one has but a 
 single talent it is not to be wrapped in a napkin. 
 
 . 
 
 Pure religion and undefiled is not merely to keep 
 oneself unspotted from the world ; it is to visit 
 
 &5 
 
 the widow and the fatherless in their affliction 
 and to keep oneself unspotted from the world. 
 It is to use wealth in service, things for men. 
 The shrewd but unscrupulous servant uses his 
 lord's money to make friends of his lord's 
 
 H . 
 
 tenants : it is shrewd for the scrupulous servant
 
 *1 
 
 r-i : 
 
 INTRODUCTION 
 
 MXUr* 
 
 so to use it, since that money has been intrusted 
 to him by his Lord for that very purpose. 
 One cannot serve God and mammon ; but, as 
 has been well said, he can serve God with 
 mammon. He who having more than he knows 
 what to do with simply lays it up as in a 
 granary, may be rich but he is a rich fool. 
 But man's material needs are not his only 
 
 ? wp 
 
 needs ; they are not his chief needs. His chief 
 need is God. To go seeking to save that 
 
 j; ?j$. 
 
 which is lost, to bring the mislaid soul back to 
 its true place, to bring the wanderer back to his 
 true fellowship in the fold of God, to welcome 
 
 | W: 
 
 the son returning at the same time to himself 
 
 -."": 
 
 and to his Father, this is to serve God, this is 
 
 iS"' 1 ":'" S-? 
 
 to build up the Kingdom of God on the earth. 
 Whoever has come into the kingdom which is 
 
 righteousness and peace and joy is by that very 
 fact appointed to go out and bring others in. 
 " Whoever entereth in by the door is a shep- 
 herd of the sheep." To every such an one 
 some heart and life are open ; and he can influ- 
 ence some whom no other person can influence 
 so well. To this every follower of Christ is 
 
 I
 
 INTRODUCTION 
 
 commanded by the Master : " As the Father 
 has sent me even so send I you." For this he is 
 equipped: not once for all in one life endow- 
 ment, but by daily life with and in the Father. 
 He must have daily grace for daily needs ; eat 
 day by day the Bread that cometh down from 
 
 heaven ; have not merely oil in his lamp, when 
 
 H 
 
 he sets out to meet the Bridegroom, but con- 
 tinual supply for a light which is continually 
 calling for supply. 
 
 Who is in this Kingdom? The little chil- 
 dren, for of such is the Kingdom of Heaven; 
 the son who goes when summoned to his 
 Father's work ; the publican who, looking on a 
 wicked life cries, " God be merciful to me a 
 sinner" ! the harlot who, scorned of men but 
 pitied of God, finds in Christ's words a new 
 hope born within her and goes out to sin no 
 more. But not the proud professor of religion 
 who thanks God that he is not as other men 
 are, and thinks he needs neither mercy for the 
 past nor newness of life for the future, because 
 he is not an extortioner, nor unjust, nor an adul- 
 terer, and fulfils all his church obligations. 
 
 i
 
 ^M ':.'..''. H 
 
 INTRODUCTION 
 
 _ 
 
 For men are measured not by what they have 
 
 is 
 
 not done but by what they have done, and the 
 
 useless man like the fruitless tree is fit only to be 
 
 * 
 
 cast away. But men are also measured by their 
 
 B 
 aspiration not by their achievement ; and he who 
 
 desires righteousness and peace and joy in God, 
 and is willing to give all he possesses to secure 
 for himself and to give to others this bestow- 
 
 ment, is in the Kingdom of God, however little 
 
 i i 
 
 he may have to give. 
 
 I have no wish to substitute my words for 
 
 the words of the Master. My object in this 
 
 , 
 
 Introduction is to give the thoughtful reader a 
 clew which he may use in interpreting for him- 
 
 t^i 
 
 self the parables which are in this volume repro- 
 
 $? 
 
 duced. The history of Christendom is their 
 best interpreter. In the light of that interpreta- 
 tion each of them takes on a large significance. 
 
 -". ;; O O J'.;. : : 
 
 The Sower is no longer a single Apostle to the 
 Gentiles going forth into the pagan world with 
 but a single companion, despised by the Jews 
 and distrusted by the Christian Church at home. 
 The Sower to-day is a great army of apostles 
 teaching in every land, and sowing everywhere
 
 INTRODUCTION 
 the seeds of a Christian civilization just laws, 
 
 g? 
 
 emancipated labour, organised charity, popular 
 education, an ethical religion, faith in a God of 
 infinite compassion, love which counts all men 
 brethren, and hope expecting in every day a 
 better to-morrow and the best of all in the 
 golden days beyond the grave. The leaven 
 hidden in three measures of meal is no longer 
 represented by a single agitator haled before 
 the courts because his preaching has interfered 
 with the sale of silver shrines for a heathen god. 
 
 ?; ^ " , 
 
 It is represented by the long process of agita- 
 tion which has destroyed slavery and set labour 
 free, has overthrown the autocracies inherited 
 
 ^ 
 
 by Western Europe from pagan Rome, and is 
 substituting therefor government of the people, 
 by the people, and for the people. The Good 
 Samaritan is no longer a single lover of his kind 
 stopping to render a brief service to his un- 
 fortunate fellow-man. He is represented in in- 
 numerable asylums, hospitals and dispensaries, 
 in unpaid medical service rendered without 
 stint, in organised charity for the lame, the halt, 
 the blind of body, of mind, and of moral nature. 

 
 INTRODUCTION 
 I hear the clang of the ambulance bell in the 
 
 n 
 
 street: it is the Good Samaritan summoned by 
 telephone and hurrying to succour some wounded 
 one, and every carriage, motor or electric car, 
 stops or turns aside to let him pass. There are 
 still a great many rich fools in America who 
 lose their poor lives in an endeavour to gain 
 the whole world ; but never before were there 
 so many faithful stewards who are exercising 
 the same thought power on the problem, How 
 to distribute their wealth which they exercised 
 upon the problem, How to accumulate it. Nor 
 do we need to wait for a future judgment day 
 to see all nations gathered before the great 
 Throne, and separated one from another as the 
 
 In 
 
 shepherd divideth his sheep from the goats. 
 The separation is taking place before our eyes. 
 We can see it if we will. And this separation 
 is made not by acceptance or rejection of creeds, 
 
 Saw 
 
 not by use or disuse of liturgies, not by regard 
 or disregard for ecclesiastical orders and organi- 
 sations, but by the question, Who of us is 
 following Him who said of Himself that He 
 had come to preach Glad Tidings to the poor,
 
 
 INTRODUCTION 
 
 to heal the broken-hearted, to proclaim deliv- 
 erance to the captives, and recovery of sight to 
 the blind, to set at liberty them that are bruised, 
 to preach the acceptable year of the Lord. 
 Those, and only those, who feed the hungry, 
 give drink to the thirsty, clothe the naked, are 
 hospitable to the stranger, or visit the sick and 
 the imprisoned are in the Kingdom of God 
 and are doing the work of the King.

 
 THE SOWER 
 
 EHOLD, a sower 
 went forth to 
 sow. And 
 when he 
 sowed, some seeds fell by 
 the way-side, and the fowls 
 came and devoured them
 
 up. Some fell upon stony 
 places, where they had 
 not much earth; and forth- 
 with they sprung up, be- 
 cause they had no deep- 
 ness of earth. And when 
 the sun was up, they were 
 scorched; and because they 
 had no root, they withered 
 away. And some fell 

 
 "Some fell upon stony places . . . and some fell among thorns . . 
 but others fell into good ground."
 
 :;. '.'.-;.'.-:'.. '' ' - - ' "- - 
 
 -'xr-A.-.-^-i-. -. 
 
 among thorns; and the 
 thorns sprung up and 
 choked them. But others 
 fell into good ground, and
 
 . i .
 
 THE KINGDOM OF 
 HEAVEN
 
 MATT. XIII., 24-30
 
 ; 
 
 THE KINGDOM OF 
 
 HEAVEN 
 
 HE kingdom of 
 
 heaven is lik- 
 
 ened unto a 
 man which 
 
 sowed good seed in his 
 field. But while men slept, 
 
 his enemy came and sowed 

 
 
 
 THE KINGDOM OF HEAVEN 
 
 tares among the wheat, and 
 went his way. But when 
 the blade was sprung up, 
 and brought forth fruit, 
 then appeared the tares 
 also. So the servants of 
 the household came and 
 said unto him : 
 
 Sir, didst not thou sow
 
 pp 
 
 m 
 
 1,1 
 
 THE KINGDOM OF HEAVEN 
 
 From whence then hath it 
 tares?" 
 
 He said unto them : 
 
 "An enemy hath done 
 this." 
 
 The servants said unto 
 him: 
 
 "Wilt thou then that 
 we go and gather them 
 
 I 

 
 THE KINGDOM OF HEAVEN 
 
 But he said : 
 "Nay; lest, while ye 
 gather up the tares, ye 
 
 harvest: and in the time 
 of harvest I will say to the 
 reapers: * Gather ye to- 
 gether first the tares, and
 
 bind them in bundles to 
 burn them ; but gather the 
 wheat into my barn/ *
 
 THE LORD AND ' 
 
 3 3 I ^SsS
 
 mmpm 
 
 % , ;- , 
 
 MATT. XVIIL, 23-35
 
 THE LORD AND THE 
 SERVANTS 
 
 HEREFORE IS the 
 
 kingdom of 
 heaven likened 
 unto a certain 
 
 king, which would take 
 account of his servants. 
 And when he had begun 
 
 . '.:- v-~v*' f ^];:;~, -:-' - - - - . . :
 
 THE LORD AND THE SERVANTS 
 
 to reckon, one was brought 
 unto him, which owed him 
 ten thousand talents. But 
 forasmuch as he Had not to 
 pay, his lord commanded 
 him to be sold, and his 
 wife and children, and a'll 
 that he had, and pay- 
 ment to be made. The 
 servant therefore fell down, 
 
 18 

 
 . 
 
 THE LORD AND THE SERVANTS 
 
 and worshipped him, say- 
 ing: 
 
 Lord, have patience 
 with me, and I will pay 
 thee all." 
 
 Then the lord of that 
 servant was moved with 
 compassion, and loosed 
 him, and forgave him the 
 debt.
 
 THE LORD AND THE SERVANTS 
 
 But the same servant 
 went out, and found one of 
 his fellow- servants, which 
 owed him an hundred
 
 r,i 
 
 THE LORD AND THE SERVANTS
 
 THE LORD AND THE SERVANTS 
 
 servants saw what was 
 done, they were very sorry, 
 and came and told unto 
 their lord all that was 
 done. Then his lord, after 
 that he had called him, 
 said unto him: 
 
 "O thou wicked ser- 
 vant, I forgave thee all that 
 debt, because thou de-
 
 THE LORD AND THE SERVANTS 
 
 siredst me. Shouldest not 
 thou also have had com- 
 passion on thy fellow-ser- 
 vant, even as I had pity on 
 thee?" 
 
 And his lord was wroth, 
 and delivered him to the 
 tormentors, till he should 
 pay all that was due unto 
 him.
 
 r n 
 
 THE LORD AND THE SERVANTS 
 
 So likewise shall my 
 heavenly Father do also 
 unto you, if ye from your 
 hearts forgive not every 
 one his brother their tres-
 
 THE LABOURERS IN 
 THE VINEYARD

 
 THE LABOURERS IN THE 
 VINEYARD 
 
 OR the kingdom 
 of heaven is 
 like unto a 
 man that is an 
 householder, which went 
 out early in the morning to 
 hire labourers into his vine- 
 
 i
 
 LABOURERS IN THE VINEYARD
 
 4* 
 
 
 LABOURERS IN THE VINEYARD 
 
 vineyard, and whatso- 
 ever is right I will give 
 
 
 you. 
 
 And they went their 
 way. 
 
 Again he went out 
 about the sixth and ninth 
 hour, and did likewise. 
 And about the eleventh 
 hour he went out, and 
 
 g 
 
 ! 
 
 29 
 
 1 m
 
 LABOURERS IN THE VINEYARD 
 
 found others standing idle, 
 
 and saith unto them : 
 
 ' Why stand ye here all 
 
 the day idle?*' 
 
 They say unto him : 
 "Because no man hath 
 
 hired us." 
 
 He saith unto them : 
 "Go ye also into the 
 
 vineyard; and whatsoever 
 
 
 30
 
 LABOURERS IN THE VINEYARD 
 
 
 is right, that shall ye re- 
 ceive." 
 
 So when even was 
 come, the lord of the vine- 
 yard saith unto his steward : 
 
 " Call the labourers, and 
 give them their hire, be- 
 ginning from the last unto 
 the first." 
 
 And when they came 
 
 ms,
 
 mmzmmmmimmFymi- 
 
 
 
 V 
 
 LABOURERS IN THE VINEYARD 
 
 that were hired about the 
 eleventh hour, they re- 
 ceived every man a penny. 
 But when the first came, 
 they supposed that they 
 should have received more; 
 and they likewise received 
 every man a penny. And 
 when they had received it, 
 they murmured against the 
 
 32 
 

 
 LABOURERS IN THE VINEYARD 
 
 goodman of the house, 
 saying : 
 
 "These last have 
 wrought but one hour, 
 and thou hast made them 
 equal unto us, which have 
 borne the burden and heat 
 of the day." 
 
 But he answered one of 
 them, and said: 
 
 /! 
 15 
 
 33
 
 :;/" ; 
 
 LABOURERS IN THE VINEYARD 
 
 "Friend, I do thee no 
 wrong: didst not thou 
 agree with me for a penny? 
 Take that thine is, and go 
 thy way: I will give unto 
 this last even as unto thee. 
 Is it not lawful for me to 
 do what I will with mine 
 own? Is thine eye evil, 
 because I am good? So
 
 LABOURERS IN THE VINEYARD 
 
 the last shall be first, and 
 . the first last : for many be 
 called, but few chosen."
 
 THE WEDDING GUESTS 

 
 MATT. XXIL, 2-14
 
 THE WEDDING GUESTS 
 
 HE kingdom of 
 heaven is like 
 unto a certain 
 king, which 
 made a marriage for his 
 son, and sent forth his 
 servants to call them that
 
 were bidden to the wed- 
 ding: and they would not 
 come. 
 
 Again, he sent forth 
 other servants,
 
 ready: come unto the mar- 
 
 
 
 nage. 
 
 But they made light of 
 it, and went their ways, 
 one to his farm, another to 
 his merchandise. And the 
 remnant took his servants, 
 and entreated them spite- 
 fully, and slew them. 
 
 But when the king heard 
 
 41
 
 thereof, he was wroth: and 
 he sent forth his armies, 
 and destroyed those mur- 
 derers, and burned up their 
 city. Then saith he to his 
 servants : 
 
 ' The wedding is ready, 
 but they which were bid- 
 den were not worthy. Go 
 ye therefore into the high-
 
 . 
 
 ways, and as many as ye 
 shall find, bid to the mar- 
 riage." 
 
 So those servants went 
 out into the highways, and 
 gathered together all as 
 many as they found, both 
 bad and good: and the 
 wedding was furnished 
 with guests.
 
 And when the king came 
 in to see the guests, he 
 saw there a man which
 
 ..

 
 THE WISE AND THE 
 FOOLISH VIRGINS
 
 MATT, xxv., 1-12
 
 THE WISE AND THE 
 FOOLISH VIRGINS 
 
 HEN shall the 
 kingdom of 
 
 heaven be lik- 
 ened unto ten 
 
 virgins, which took their 
 lamps, and went forth to 
 meet the bridegroom. And
 
 ss&- 
 
 
 THE WISE AND THE FOOLISH VIRGINS 
 
 five of them were wise, and 
 five were foolish. They 
 that were foolish took their 
 lamps, and took no oil with 
 them. But the wise took 
 oil in their vessels with 
 their lamps. While the 
 bridegroom tarried, they all 
 slumbered and slept. And 
 at midnight there was a
 
 'Five of them were wise and five were foolish."
 
 THE WISE AND THE FOOLISH VIRGINS 
 
 cry made: "Behold, the 
 bridegroom cometh; go ye 
 out to meet him." 
 
 Then all those virgins 
 arose, and trimmed their 
 lamps. And the foolish 
 said unto the wise: 
 
 "Give us of your oil; 
 for our lamps are
 
 THE WISE AND THE FOOLISH VIRGINS 
 
 But the wise answered, 
 saying : " Not so ; lest there 
 be not enough for us and 
 you: but go ye rather to 
 them that sell, and buy for 
 yourselves." 
 
 And while they went to 
 buy, the bridegroom came ; 
 and they that were ready 
 went in with him to the 
 
 52
 
 THE WISE AND THE FOOLISH VIRGINS 
 
 marriage: and the door 
 
 , 
 was shut. 
 
 Afterward came also 
 the other virgins, saying : 
 
 " Lord, Lord, open to 
 
 
 us. 
 
 But he answered and 
 said:
 
 MATT. XXV., 14-30
 
 OR the kingdom 
 of heaven is 
 
 as a man trav- 
 elling into a 
 
 far country, who called his 
 own servants, and delivered 
 unto them his goods. And
 
 unto one he gave five tal- 
 ents, to another two, and to 
 another one ; to every man 
 according to his several 
 ability ; and straightway 
 took his journey. 
 
 Then he that had re- 
 ceived the five talents went 
 and traded with the same, 
 and made them other five
 
 i 
 
 I 
 
 talents. And likewise he 
 that had received two, he 
 also gained other two. But 
 he that had received one 
 went and digged in the 
 earth, and hid his lord's 
 money. 
 
 After a long time the lord 
 of those servants cometh, 
 and reckoneth with them. 
 
 59
 
 ceived five talents 
 
 "Lord, thou deliveredst 
 unto me five talents: be- 
 hold, I have gained besides 
 them five talents more." 
 
 His lord said unto
 
 
 and faithful servant: thou 
 hast been faithful over a
 
 'Lord, thou deliveredst 
 unto me two talents; be- 
 hold I have gained two 
 other talents besides them." 
 His lord said unto him : 
 'Well done, good and 
 faithful servant: thou hast 
 been faithful over a few 
 things, I will make thee 
 ruler over many things: 
 
 62 

 
 enter thou into the joy of 
 thy lord." 
 
 Then he which had re- 
 ceived the one talent came 
 and said: 
 
 " Lord, I knew thee that 
 thou art an hard man, reap- 
 ing where thou hast not 
 sown, and gathering where 
 thou hast not strawed: 

 
 N 
 
 THE TALENTS 
 
 where I have not strawed. 
 Thou oughtest therefore to 
 have put my money to the 
 exchangers, and then at 
 my coming I should have 
 received mine own with 
 usury. Take therefore the 
 talent from him, and give 
 him which hath ten
 
 I --:-; - 
 
 f. 
 
 one that hath shall be given, 
 and he shall have abun- 
 dance: but from him that 
 hath not shall be taken 
 away even that which he 
 hath. And cast ye the 
 unprofitable servant into 
 outer darkness : there shall 
 be weeping and gnashing 
 
 
 I 
 
 @
 
 THE 
 GOOD SAMARITAN
 
 
 THE GOOD SAMARITAN 
 
 CERTAIN man 
 went down 
 from Jerusa- 
 
 , lem to Jericho, 
 
 and fell among thieves, 
 which stripped him of his 
 raiment, and wounded him.
 
 and departed, leaving him 
 half dead. And by chance 
 there came down a certain 
 priest that way : and when 
 he saw him, he passed by 
 on the other side. And 
 likewise a Levite, when he 
 was at the place, came and 
 looked on him, and passed 
 by on the other side. 

 
 But a certain Samari- 
 tan, as he journeyed, came 
 where he was : and when 
 he saw him, he had com- 
 passion on him. And went 
 to him, and bound up his 
 wounds, pouring in oil and 
 wine, and set him on his 
 own beast, and brought 
 him to an inn, and took care 
 
 ;
 
 
 
 of him. And on the mor- 
 row, when he departed, he 
 took out two pence, and 
 gave them to the host, and 
 
 whatsoever 
 more
 
 THE PRODIGAL SON
 
 - 8MB 
 
 &m 
 
 THE PRODIGAL SON 
 
 CERTAIN man 
 had two sons. 
 And the 
 younger of 
 them said to his father: 
 
 "Father, give me the 
 portion of goods that falleth

 
 m 
 
 THE PRODIGAL SON 
 
 all, there arose a mighty 
 famine in that land; and 
 he began to be in want. 
 And he went and joined 
 himself to a citizen of that 
 country; and he sent him 
 into his fields to feed swine. 
 And he would fain have 
 filled his belly with the 
 husks that the swine did 
 
 77
 
 m 
 
 I 
 m 
 
 eat : and no man gave unto 
 him. 
 
 And when he came to 
 himself, he said: 
 
 "How many hired ser- 
 vants of my father's have 
 bread enough, and to spare, 
 and I perish with hunger! 
 I will arise and go to my 
 father, and will say unto
 
 will arise and go to my father.'"
 
 him, ' Father, I have sinned 
 against Heaven, and before 
 thee, and am no more 
 worthy to be called thy 
 son: make me as one of 
 thy hired servants.' ' 
 
 And he arose, and came 
 to his father. But when 
 he was yet a great way off, 
 his father saw him, and 
 
 .
 
 had compassion, and ran, 
 and fell on his neck, and 
 kissed him. 
 
 And the son said unto 
 him: 
 
 "Father, I have 
 against Heaven, and in thy 
 sight, and am no more 
 worthy to be called thy
 
 But the father said to 
 his servants : 
 
 "Bring forth the best 
 robe, and put it on him; 
 and put a ring on his hand, 
 and shoes on his feet. And 
 bring hither the fatted calf, 
 and kill it; and let us eat, 
 and be merry : for this, my 
 son, was dead, and is alive 
 
 81
 
 again; he was lost, and is 
 found." 
 
 And they began to be 
 merry. 
 
 Now his elder son was 
 in the field: and as he 
 came and drew nigh to the 
 house, he heard music and 
 dancing. And he called 
 one of the servants, and
 
 asked what these things 
 
 meant. 
 
 And he said unto him: 
 'Thy brother is come; 
 
 and thy father hath killed 
 
 the fatted calf, because he 
 
 hath received him safe and 
 
 sound." 
 
 And he was angry, and 
 
 would not go in : therefore
 
 THE PRODIGAL SON 
 
 came his father out, and 
 entreated him. 
 
 And he answering said 
 to his father: 
 
 "Lo, these many years 
 do I serve thee, neither 
 transgressed I at any time 
 thy commandment ; and yet 
 thou never gavest me a kid, 
 that I might make merry 
 
 84
 
 with my friends. But as 
 soon as this thy son was 
 come, which hath devoured 
 thy living with harlots, 
 thou hast killed for him 
 the fatted calf." 
 
 And he said unto him : 
 " Son, thou art ever with 
 me, and all that I have is 
 thine. It was meet that
 
 we should make merry and 
 be glad : for this thy brother 
 was dead, and is alive again ; 
 and was lost, and is found.' 

 
 DIVES AND LAZARUS
 
 DIVES AND LAZARUS 
 
 HERE was a cer- 
 tain rich man, 
 which was 
 clothed in pur- 
 
 ple and fine linen, and fared 
 sumptuously every day : 
 And there was a certain
 
 beggar named Lazarus, 
 which was laid at his gate, 
 full of sores, and desiring 
 to be fed with the crumbs 
 which fell from the rich 
 man's table : moreover the 
 dogs came and licked his 
 sores. 
 
 And it came to
 
 . 
 
 M^ 
 
 "f>F 
 
 was carried by the angels 
 into Abraham's bosom. 
 The rich man also died and 
 was buried. And in hell 
 he lifted up his eyes, being 
 in torments, and seeth 
 Abraham afar off, and 
 Lazarus in his bosom. 
 And he cried and said: 
 " Father Abraham, have
 
 mercy on me, and send 
 Lazarus, that he may dip 
 the tip of his finger in water, 
 and cool my tongue; for I 
 am tormented in this flame." 
 But Abraham said : 
 "Son, remember that 
 
 thou in thy lifetime re- 
 ceivedst thy good things, 
 and likewise Lazarus evil
 
 things: but now he is 
 comforted, and thou art 
 tormented. And besides 
 all this, between us and 
 you there is a great gulf 
 fixed: so that they which 
 would pass from hence to 
 cannot
 
 
 Then he said: 
 
 "I pray thee therefore, 
 father, that thou wouldest 
 send him to my father's 
 house, for I have five 
 brethren : that he may tes- 
 tify unto them, lest they 
 also come into this place 
 of torment." 
 
 Abraham said unto him : 

 
 ' They have Moses and 
 the Prophets; let them 
 hear them." 
 
 And he said : 
 
 " Nay, father Abraham : 
 but if one went unto them 
 from the dead, they will 
 repent." 
 
 And he said unto him: 
 
 " If they hear not Moses 
 
 UB
 
 and the Prophets, neither 
 will they be persuaded 
 though one rose from the 
 dead.
 
 . - 
 
 v^ 
 
 THE PHARISEE AND
 
 3 
 
 t 
 
 LUKE XVIH., 10-14
 
 THE PHARISEE AND THE 
 PUBLICAN 
 
 wo men went up 
 into the temple 
 to pray; the 
 one a Phari- 
 see, and the other a pub- 
 lican. 
 
 The Pharisee stood and 
 
 B 
 
 m
 
 THE PHARISEE AND THE PUBLICAN 
 
 prayed thus with him- 
 self: 
 
 " God, I thank thee, that 
 I am not as other men are, 
 extortioners, unjust, adul- 
 terers, or even as this pub- 
 lican. I fast twice in the 
 week, I give tithes of all 
 that I possess." 
 
 And the publican, stand-
 
 '"I thank thee that I am not as other men are.''
 
 I 
 
 THE PHARISEE AND THE PUBLICAN 
 
 ing afar off, would not lift 
 up so much as his eyes un- 
 to heaven, but smote upon 
 his breast, saying: 
 
 "God be merciful to me 
 a sinner." 
 
 1 tell you, this man went 
 down to his house justified
 
 THE PHARISEE AND THE PUBLICAN 
 
 himself shall be abased 
 and he that humbleth him 
 self shall be exalted.
 
 THE HOUSE UPON 
 THE SANDS
 
 THE HOUSE UPON THE 
 SANDS 
 
 HEREFORE, 
 
 soever heareth 
 these sayings 
 of mine, and 
 
 doeth them, I will liken him 
 
 unto a wise man, which 
 built his house upon a rock.
 
 THE HOUSE UPON THE SANDS 
 
 And the rain descended, 
 and the floods came, and 
 the winds blew, and beat 
 upon that house; and it 
 fell not : for it was founded 
 upon a rock. 
 
 And every one that 
 heareth these sayings of 
 mine, and doeth them not, 
 shall be likened unto a fool-
 
 "And the rain descended, and the floods came, and the winds blew, 
 and beat upon that house; and it fell."
 
 THE HOUSE UPON THE SANDS 
 
 ish man, which built his 
 house upon the sand. And 
 the rain descended, and the 
 floods came, and the winds 
 blew, and beat upon that 
 house; and it fell: and 
 great was the fall of it. 
 
 1
 
 THE HUSBANDMEN 
 AND THE VINEYARD
 
 THE HUSBANDMEN AND 
 THE VINEYARD 
 
 CERTAIN man 
 planted a vine- 
 yard, and set 
 an hedge about 
 it, and digged a place for 
 the winevat, and built a 
 tower, and let it out to
 
 husbandmen, and went into 
 a far country. 
 
 And at the season he 
 sent to the husbandmen a 
 servant, that he might re- 
 ceive from the husbandmen 
 of the fruit of the vineyard.
 
 
 I 
 
 THE HUSBANDMEN 
 
 And again he sent unto 
 them another servant ; and 
 at him they cast stones, and 
 wounded him in the head, 
 and sent him away shame- 
 fully handled. 
 
 other : and him they killed, 
 and many others; beating 
 some, and killin some.
 
 Having yet therefore 
 one son, his well-beloved, 
 he sent him also last unto 
 them, saying: 
 
 ' They will reverence 
 my son." 
 
 But those husbandmen 
 said among themselves: 
 
 'This is the heir; 
 come, let us kill him, and
 
 the inheritance shall be 
 ours." 
 
 And they took him, and 
 killed him, and cast him 
 out of the vineyard.

 
 THE SHEEP AND THE 
 GOATS
 
 MATT. XXV., 31-46
 
 
 THE SHEEP AND THE 
 GOATS 
 
 the Son 
 man shall 
 come in his 
 glory, and all 
 the holy angels with him, 
 then shall he sit upon the 
 throne of his glory. And 
 
 119
 
 before him shall be gath- 
 ered all nations: and he 
 shall separate them one 
 from another, as a shep- 
 herd divideth his sheep 

 
 "Come, ye blessed or 
 my Father, inherit the 
 kingdom prepared for you 
 from the foundation of the 
 world. For I was an hun- 
 gered, and ye gave me 
 meat : I was thirsty, and ye 
 gave me drink: I was a
 
 THE SHEEP AND THE GOATS 
 
 stranger, and ye took me 
 in. Naked, and ye clothed 
 me : I was sick, and ye vis- 
 ited me: I was in prison, 
 and ye came unto me." 
 
 Then shall the righteous 
 answer him, saying : 
 
 "Lord, when saw we 
 thee an hungered, and fed
 
 THE SHEEP AND THE GOATS 
 
 thee drink? When saw 
 , . 
 
 we thee a stranger, and 
 
 took thee in ? or naked, and 
 clothed thee? Or when 
 saw we thee sick or in 
 prison, and came unto 
 thee?" 
 
 And the King shall an- 
 swer and say unto them : 
 
 'Verily I say unto you,
 
 Inasmuch as ye have done 
 it unto one of the least of 
 
 these my brethren, ye have 
 
 done it unto me." 
 
 Then shall he say also 
 unto them on the left hand : 
 
 "Depart from me, ye 
 cursed, into everlasting fire, 
 prepared for the devil and
 
 'Inasmuch as ye have done it unto one of the least ot these my 
 brethren, ye have done it unto me.'"
 
 no meat : I was thirsty, and 
 ye gave me no drink. I 
 was a stranger, and ye took 
 me not in: naked, and ye 
 clothed me not: sick, and 
 in prison, and ye visited 
 me not." 
 
 Then shall they also an- 
 swer him, saying :
 
 THE SHEEP AND THE GOATS 
 
 "Lord, when saw we 
 thee an hungered, or 
 athirst, or a stranger, or 
 naked, or sick, or in pris- 
 on, and did not minister 
 unto thee?" 
 
 Then shall he answer 
 them, saying: 
 
 'Verily I say unto you, 
 Inasmuch as ye did it not
 
 THE SHEEP AND THE GOATS 
 
 to one of the least of these, 
 ye did it not to me.** 
 
 And these shall go away 
 into everlasting punishment : 
 but the righteous into life 
 eternal.
 
 - .. 
 
 THE SEED AND THE 
 HARVEST

 
 THE SEED AND THE 
 HARVEST 
 
 o is the kingdom 
 of God, as if 
 a man should 
 cast seed into
 
 THE SEED AND THE HARVEST 
 
 spring and grow up, he 
 knoweth not how. 
 
 For the earth bringeth 
 forth fruit of herself; first 
 the blade, then the ear, aft- 
 er that the full corn in the 
 ear. But when the fruit is 
 brought forth, immediately 
 he putteth in the sickle, be- 
 cause the harvest is come.
 
 THE FOOL AND HIS 
 GOODS
 
 LUKE XIL, 16-21
 
 THE FOOL AND HIS 
 GOODS 
 
 HE ground of a 
 certain rich 
 man brought 
 forth plenti- 
 fully. And he thought 
 within himself, saying: 
 "What shall I do, be-
 
 THE FOOL AND HIS GOODS 
 
 cause I have no room where 
 to bestow my fruits?'* 
 
 And he said : 
 
 "This will I do: I will 
 pull down my barns, and 
 build greater; and there 
 will I bestow all my fruits 
 and my goods. And I will 
 say to my soul : ' Soul, thou
 
 THE FOOL AND HIS GOODS 
 
 for many years ; take thine 
 
 ease, eat, drink, and be 
 
 * 
 merry. 
 
 But God said unto 
 him: 
 
 Thou fool, this night 
 thy soul shall be required
 
 THE FOOL AND HIS GOODS 
 
 So is he that layeth up 
 treasure for himself, and is 
 not rich toward God.
 
 WHEN THE LORD 
 COMETH
 
 WHEN THE LORD 
 COMETH 
 
 ET your loins be 
 girded about, 
 and your lights 
 burning. And 
 
 ye yourselves like unto men 
 that wait for their lord, 
 when he will return from
 
 WHEN THE LORD COMETH 
 
 the wedding; that, when 
 he cometh and knocketh, 
 they may open unto him 
 immediately. Blessed are 
 those servants, whom the 
 lord when he cometh shall 
 find watching : verily I say 
 unto you, that he shall gird 
 himself, and make them to 
 sit down to meat, and will
 
 WHEN THE LORD COMETH 
 
 come forth and serve them. 
 And if he shall come in 
 the second watch, or come 
 in the third watch, and find 
 them so, blessed are those 
 servants. 
 
 And this know, that if 
 the goodman of the house 
 had known what hour the 
 thief would come, he would
 
 mmmmmms 
 
 H 
 
 nave watched, and not have 
 suffered his house to be 
 broken through. Be ye 
 therefore ready also: for 
 the Son of man cometh at 
 an hour when ye think not.
 
 THE FAITHFUL 
 STEWARD
 
 THE FAITHFUL STEWARD 
 
 HO then is that 
 W faithful and 
 wise steward, 
 whom his lord 
 shall make ruler over his 
 household, to give them 
 their portion of meat in due
 
 THE FAITHFUL STEWARD 
 
 146 
 
 season? Blessed is that ser- 
 vant, whom his lord when 
 he cometh shall find so do- 
 ing. Of a truth I say unto 
 you, that he will make him 
 ruler over all that he hath. 
 But and if that servant say 
 in his heart : "My lord de- 
 lay eth his coming;'* and 
 shall begin to beat the men- 

 
 THE FAITHFUL STEWARD 
 
 servants and maidens, and 
 to eat and drink, and to be 
 drunken; the lord of that 
 servant will come in a day 
 when he looketh not for 
 him, and at an hour when 
 he is not aware, and will
 
 THE FAITHFUL STEWARD 
 
 And that servant, which 
 knew his lord's will, and 
 prepared not himself, 
 neither did according to his 
 will, shall be beaten with 
 many stripes. But he that 
 knew not, and did commit 
 things worthy of stripes, 
 shall be beaten with few 
 stripes. For unto whom- 
 
 .
 
 THE FAITHFUL STEWARD 
 
 soever much is given, of 
 him shall be much required; 
 and to whom men have 
 committed much, of him 
 they will ask the more.
 
 THE UNWILLING 
 GUESTS
 
 LUKE xiv., 16-24
 
 -j,^^ r r > -- - ,V"- * " 
 
 THE UNWILLING GUESTS 
 
 CERTAIN man 
 made a great 
 supper, and 
 bade many : 
 and sent his servant at 
 supper time to say to them 
 that were bidden :
 
 
 Come; for all things 
 are now ready." 
 
 And they all with one 
 consent began to make ex- 
 cuse. The first said unto 
 him: 
 
 I have bought a piece 
 of ground, and I must needs 
 go and see it : I pray thee 
 have me excused.
 
 And another said : 
 
 " I have bought five yoke 
 
 of oxen, and I go to prove 
 
 them : I pray thee have me 
 
 excused." 
 
 And another said : 
 
 " I have married a wife, 
 
 and therefore I cannot 
 
 come." 
 
 So that servant came,
 
 
 and showed his lord these 
 things. Then the master 
 of the house, being angry, 
 said to his servant: 
 
 "Go out quickly into the 
 streets and lanes of the city, 
 and bring in hither the poor, 
 and the maimed, and the 
 halt, and the blind." 
 
 And the servant said:
 
 " Lord, it is done as thou 
 hast commanded, and yet 
 there is room." 
 
 And the lord said unto 
 the servant : 
 
 "Go out into the high- 
 ways and hedges, and com- 
 pel them to come in, that 
 my house may be filled. 
 For I say unto you, That 
 
 159
 
 m 
 
 
 none of those men which 
 were bidden shall taste of 
 my supper."
 
 THE UNJUST 
 STEWARD
 
 THE UNJUST STEWARD 
 
 HERE was a cer- 
 tain rich man 
 which had a 
 steward ; and 
 the same was accused 
 unto him that he had 
 wasted his goods. And
 
 stewardship 
 mayest be 
 teward." 
 
 steward 
 himself :
 
 him, and said unto the 
 first: 
 
 " How much owest thou 
 unto my lord?" 
 
 And he said : 
 
 "An hundred measures 
 of oil." 
 
 And he said unto 
 him: 
 
 'Take thy bill, and sit 
 
 166
 
 down quickly, and write 
 fifty." 
 
 Then said he to an- 
 other: 
 
 And how much owest 
 thou?" 
 
 And he said: 
 
 An hundred measures 
 of wheat." 
 
 And he said unto him : 

 
 /fp 
 
 'Take thy bill, and 
 write fourscore.** 
 
 And the lord com- 
 mended the unjust stew- 
 because he had done
 
 THE UNJUST JUDGE
 
 1 
 
 THE UNJUST JUDGE 
 
 HERE was in a 
 I city a judge, 
 which feared 
 not God, nei- 
 ther regarded man. And 
 there was a widow in that
 
 city; and she came unto 
 him, saying: 
 
 Avenge me of mine 
 
 adversary." 
 
 And he would not for a 
 while: but afterward he 
 said within himself : 
 
 ' Though I fear not God, 
 nor regard man; yet be- 
 cause this widow troubleth
 
 
 
 me, I will avenge her, lest 
 by her continued coming 
 she weary me.'* 
 
 And the Lord said : 
 " Hear what the unjust 
 judge saith. And shall not 
 God avenge his own elect, 
 which cry day and night 
 unto him, though he bear 
 long with them ? 1 tell you 
 
 173
 
 that he will avenge them 
 speedily. Nevertheless 
 when the Son of man 
 cometh, shall he find faith 
 on the earth?*' 
 
 1
 
 THE GOOD SHEPHERD
 
 THE GOOD SHEPHERD 
 
 VS '
 
 shall any pluck them out 
 of my hand. My Father, 
 which gave them me, is 
 greater than all : and none 
 is able to pluck them out of 
 my Father's hand. I and 
 my Father are one.
 
 THE LOST SHEEP
 
 THE LOST SHEEP 
 
 HAT man of you, 
 
 W J 
 having an hun- 
 
 aving an 
 dred sheep, if 
 he lose one of 
 
 them, doth not leave the 
 ninety and nine in the
 
 wilderness, and go after 
 that which is lost, until 
 he find it? And when 
 he hath found it, he lay- 
 eth it on his shoulders, re- 
 joicing. 
 
 And when he cometh 
 home, he calleth together 
 his friends and neighbours, 
 saying unto them : 
 
 I
 
 "'I have found my sheep which was lost.'"
 
 "Rejoice with me; for 
 I have found my sheep 
 which was lost.'

 
 
 THE LIGHT OF THE 
 WORLD
 
 THE LIGHT OF THE 
 WORLD 
 
 E are the light 
 I of the world. 
 A city that is 
 set on an hill 
 cannot be hid. Neither do 
 men light a candle, and put 
 it under a bushel, but on a
 
 THE LIGHT OF THE WORLD 
 
 candlestick; and it giveth 
 light unto all that are in 
 the house.
 
 .-
 
 .EHOLD the fig tree 
 B and all the 
 trees. When 
 they now shoot 
 forth, ye see and know of 
 your own selves that sum- 
 mer is now nigh at hand.

 
 DEC 9 1985 
 
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