Luke 14

Luke 14:1-14

Our Lord being invited to dine with a Pharisee, cures a man who had a dropsy, cautions them against an affectation of precedence, and urges them to works of charity. Luke XIV. 1—14.

LUKE XIV. 1.

AND it came to pass that, just as our Lord was finishing his journey through Herod’s dominions, he went into the house of one of the chief Pharisees, who was a magistrate of great

LUKE XIV. 1.

AND it came to pass, as he went into the house of one of the chief Phari-

• As he went into the house of one of the chief Pharisees.] As all that follows from the beginning of this xivth chapter to chap. xvii. 10, is placed by Luke before the account of his journey through Samaria to Jerusalem; and, as I find no other event in any of the evangelists before the feast of dedication to which I conclude that journey

refers, I am obliged (by the rule I lay down to myself of never changing the order without apparent reason) to take all these discourses and stories just as I find them; though I cannot pretend positively to say that Luke, who, no doubt, has sometimes changed the order in his narration, has exactly observed it here. It is however

hrist cures a man that had the dropsy.

distinction,ᵇ by whom he was invited to eat bread, that is, to dine with him on the sabbath-day; and many of the Pharisees were present there; and, as their usual custom was, they were narrowly watching him, to make the most invidious observations on his conduct.

*And, behold, there was a certain man before him, that had a dropsy, who, having heard that Jesus was to dine there, had conveyed himself thither, in hope of a cure.*ᶜ

And Jesus, answering to the secret reasonings which he discerned in their minds on this occasion, said to the doctors of the law and other Pharisees who were then present, What do you think now of this case? Is it lawful to heal a distempered person on the sabbathday? or can there be any thing in so benevolent an action inconsistent with the sacred rest which is required on that day?

But they were silent; as not being able, with any face, to deny the legality of the action, and yet unwilling to say any thing which might seem to authorize or countenance those cures which Christ performed on the sabbathday as well as at other times; and which, in the general, they had been known to censure.

When Jesus therefore found that they would make him no reply, he extended his compassion to the poor man; and, taking him [by the hand,]ᵈ he miraculously healed him before them all, and dismissed him perfectly well, restored

possible, that all recorded in these chapters might pass within the compass of a few days, and so would be consistent with interpreting chap. xiii. 32, 33, in a more literal manner than is absolutely necessary.

ᵇ A magistrate of great distinction.] If (as Dr. Whitby supposes) the person who gave the invitation was indeed one of the grand sanhedrim, he might nevertheless have a country seat in Galilee; as the higher courts never fail of allowing some recess to their members. So that Grotius’s argument for transposing this story till Christ’s arrival at Jerusalem seems inconclusive.

ᶜ Had conveyed himself thither, [or.] I cannot think (as some suppose) that he

was one of the family: because it is said that Christ dismissed, or let him go, when he was cured; ver. 4.

ᵈ Taking him by the hand.] I know some have imagined that Christ led him aside to avoid ostentation: but the words do not express this; and, as our Lord speaks of the cure both immediately before and after it, there can be no room to imagine he intended to conceal it. Probably the circumstance of taking him by the hand is mentioned as an instance of his condescension; and shews that there was nothing in the manner of the cure which could be objected to as a servile work.

The parable of them that chose the higher

at once to his full strength, and reduced in a moment to his proper shape and bulk.ᵉ

And, more fully to convince them how justifiable such an action was, even upon their own principles, as he saw they were secretly cavilling at it, he said in answer to them, Which of you, if he have but an ass or an ox, that shall happen to fall into a pit, will not immediately draw him out without any scruple, even on the sabbathday,ᶠ though that is a much more laborious action, and the life of one of those animals is so much less important than the health of a man? And can you then, without the greatest injustice, condemn me for what I have now done?

And they were all so confounded at the force and evidence of what he said, that they were not able to answer him again to these things, though they had not the candour to acknowledge themselves convinced by them.

And he spake what may in one sense of the word be called a parable, that is, a grave, concise, and memorable sentence (see noteᵇ, Vol. I. p. 355), to those who were invited to dinner, when he observed how they chose and contended for the chief seats at the table; and, to reprove them for their pride, and recommend humility, he said unto them, There is one thing I would on this occasion address to every one in the company, namely, When thou art invited by any friend to a wedding feast, or any other great entertainment, remember the hint which Solomon has given (Prov. xxv. 6, 7), and do not sit down in the uppermost place, lest another of more honourable rank in life than thee should happen to be invited by him; And he that invited you both should come and say to thee, Thou must give

ᵉ Reduced to his proper shape and bulk] If any ask how this could be, I answer, He that at once could cure the dropsy with a touch, could, if he please, annihilate the excess of water that caused it; and it is reasonable to believe the cure was wrought in such a manner as would make the reality and perfection of it immediately apparent.

ᶠ If he have but an ass or an ox, &c.] Our Lord had used the same reason before, almost in the same words, when

vindicating the cure of the man whose hand was withered (Mat. xii. 11, Vol. I. p. 286); and at another time had urged an argument in effect the same with regard to the cure of the crooked woman: (Luke xiii. 15, sect. cxvii.) which may serve, among a variety of other instances, to vindicate several repetitions which must be supposed, if we desire to assert the exact and circumstantial truth of the sacred historians. See Wotton’s Miscell. Vol. II. . 27.

r should rather be invited than the rich.

lace to this person; and thou shouldst then, to avoid a second disgrace of this nature, begin with shame to take the very lowest place, as conscious how much thou hast exposed thyself by so haughty and foolish a behaviour. But rather, on the contrary, when thou art thus invited, go and sit down at first in the lowest place thou canst find;g that when he that invited thee comes into the room, he may say to thee, My friend, go up higher: then shall thy modesty be followed with a distinguishing reward, and thou shalt thus have honour in the sight both of the master of the feast and of all them that sit at table with thee, as having assumed nothing to thyself, but rather been contented to stoop to thine inferiors. For this may be laid down as a certain maxim in life, and happy is the man that attends to it, Every one who exalts himself beyond his proper rank and circumstances, shall be proportionably humbled and mortified; but he that willingly humbles himself, shall be exalted and honoured, as well as beloved, both by God and man. (Compare Mat. xxiii. 12, and Luke xviii. 14.)

Then said he also to him that invited him, If you desire to improve what you have to the best advantage, spend it in charity, rather than in magnificence and luxury: and when thou makest a dinner or a supper, invite not so much thy rich friends, or thy brethren, or thy kindred, or neighbours;h lest they should also invite thee again, and thus a recompense be made thee, and all thou hast in return be to receive one banquet for another; which would introduce an habit of high living, at a great expense both of money and time, and would occasion the disorder of your respective families. But rather, when thou wouldst make an entertainment which

g Sit down at first in the lowest place] It is most probable that Christ himself, as illustrious a person as he was, had accordingly done thus, and sat down among them in the lowest place at the table.

h Invite not so much thy rich friends, — or neighbours] Probably (as Mr. Reading well conjectures) he observed in the Pharisees a humour of making magnificent feasts (on the sabbathdays and on other occasions), and of treating great persons, chiefly out of pride, ambition, and ostentation;

which might render this advice peculiarly proper, especially if he who now gave this entertainment was, as many of his brethren certainly were, very efficient in works of charity. See Reading’s Life of Christ, p. 256. It is plain the word rich (as Grotus well observes) refers not merely to neighbours, but to the kindred and the other persons that are mentioned with them; for if these were in low circumstances, their being related to them was an argument why they should be regarded rather than neglected

VOL. 2. 20

Reflections on the exercise

should turn to the surest account, let it be plain and frugal, and invite to it the poor, the disabled, the lame, [and] the blind,ⁱ who are incapable of providing for themselves: let these come frequently to thy house, to receive thine alms; or “send portions to them” when they cannot come. (Neh. viii. 10.) And this will afford thee a much nobler satisfaction than banquets can give; and I may truly say, thou shalt be happy in that they are not capable of making thee such a requital; for their prayers shall descend in blessings on thy head; and, besides all the pleasure a generous heart will find in the very exercise of such bounties, thou shalt be abundantly recompensed at the resurrection of the just,ᵏ if they proceed from a real principle of piety and faith. (Compare noteᵃ, Vol. I. p. 303.)

IMPROVEMENT.

How happy were they who had frequent opportunities of conversing with Christ, whose discourses were always so wise and so useful; how well did he repay all the entertainments he received in the advantages which he gave for religious improvement! In vain might his enemies watch for occasions against him. In his tongue was the law of wisdom as well as of kindness (Prov. xxxi. 26). And surely the lips of his ministers and disciples would feed many to their everlasting benefit, were this blessed model to be more carefully traced! (Prov. x. 21.)

8—11 Let us particularly observe what he here says concerning a modest and humble deportment, which is indeed the surest way to be honoured and respected. And let us take great heed that that good breeding, which consists so much in the expressions of humility and a readiness to prefer others to ourselves, do not degenerate into a mere form, and prove, as it too often does, the cloak of arrogance and pride; but that it have its foundation in a lowly opinion of ourselves, and an habitual disposition to sub-

ⁱ The disabled, &c.] We render ἀνάτηκες the maimed; but the signification of the word is much more extensive, and indeed takes in both the lame and the blind afterwards mentioned; and may also include those whom the infirmities of age have rendered helpless. Grotius thinks this scripture was the foundation of the agape, or lovefeasts, among the primitive Christians; but it is not evident. Pliny has a fine parallel passage. See Plin. Epist. lib. ix. epist. 30.

ᵏ At the resurrection of the just.] It is no so evident, as Dr. Clarke supposes, that δίκαιον must here signify charitable men; it rather seems to me a strong and awakening intimation that none who neglect works of charity shall have their final lot among the righteous; which is evident from the many hundred scriptures which indispensably require mercy as well as justice. (Compare Mat. i. 19, noteᵃ, Vol. I. p. 52.)

of humility and charity.

mit even to our inferiors, when we may do it without breaking in upon the duties and decencies of life, and injuring those to whom it may be exercised, by an indulgence which they know not how to understand or improve.

Let us hearken to these exhortations to charity from the mouth of our charitable Saviour, who gave himself for us. And as Christ pleased not himself (Rom. xv. 3), let us not allow ourselves to squander away great quantities of money in what may gratify our own senses, or make a gaudy shew in the eyes of the vainer part of mankind; but let us be willing to spare from the luxuries and superfluities of life, that we may bestow it on the poor and the distressed. And indeed, whatever our circumstances and possessions be, we must expect that the stream of our bounty will soon be dried up, if it be not supplied from the fountain of a prudent frugality. This selfdenial may now in some instances be painful; but it will be amply recompensed at the resurrection of the just. May we then meet with many whom our liberality has fed and clothed, whom our knowledge and zeal have instructed, and whom our holy examples have edified and quickened! Here will be a foundation laid for the endearments of an eternal friendship; when that which has been formed upon a partnership in vice, or animal pleasure, shall be for ever forgotten, or be remembered with mutual horror.

Luke 14:15-24

Our Lord fortells, in the parable of the great supper, the rejection of the Jews, and the calling of the Gentiles. Luke XIV. 15—24.

LUKE XIV. 15.

AND when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God

LUKE XIV. 15.

AND while Jesus was thus discoursing, one of the guests at the Pharisee’s table hearing these useful things, and willing to keep up so good a spirit of conversation, said to him, Happy indeed is he who shall be honoured so far as to eat bread in the kingdom of God: blessed man, who shall live in the time of the Messiah, and share the entertainments he will prepare for his people, when these virtues of humility,

² Shall eat bread.] It is well known that the phrase, to eat bread, signifies making a meal; and this not merely at a common table, but sometimes at a feast, where the provision is very sumptuous. So perhaps it might be at the table of this noble Pharisee, ver. 1. (See 2 Sam. ix. 7, 10; xii. 17, 20; and Prov. ix. 5.) Compare note, Vol. I. p. 461.

The parable of the great support

condemnation, and charity, shall flourish in all their glory!

On this natural occasion, our Lord thought it proper to remind him and the company, that many who, on mistaken notions of this kingdom, professed to desire it, were under the force of such carnal prejudices on this head, that they would in fact slight and reject it. And to this purpose he uttered the following parable, and said to him that had expressed so high a notion of the entertainments of his kingdom, A certain man made a great supper, and issued many guests; And he sent out his own word at the hour of supper to say to those that were invited, as they delayed their coming. My master desires you would come away as soon as possible; for all things prepared for the entertainment are now ready. And they all began with one [venient], as if by mutual agreement they had all contrived to put a slight on the entertainment, to excuse themselves on one pretence or another. The first said to him that was sent, I have just now purchased a field, and I am under the necessity of going to see it if I entreat thee therefore to make my excuses. And another said, I have just bought five yoke of oxen, and I am going to try them, that I may see how they will draw; I beseech thee therefore to make my excuses, and assure thy master, that it is important business that prevents me. And another said I have very lately married a wife, and shall have company to entertain, and therefore you will easily perceive I cannot come to attend your master’s feast and neglect my own. And that servant returning, and

• What are [venient], were you.] Of all the various methods which learned men have taken to supply the mixture here (which may be seen as large in W. of the, others V. 4. 1. p. 652, 663), it seems to me most natural to understand the word yearn, that is, and we cannot, which supposition is maintained by B. of the. The variety of these excuses render yearn, and are wise, less proper.

• I cannot state made no excuse, but.] It is a beautiful circumstance that our Lord here represents both these surgeons as ill-ready made, so that going to see the farm, and to prove the same, that evening rather

than the least humiliating, has merely the effect of cultivation on the one hand, and of a foolish important humour on the other; and never could have been urged, had they esteemed the sooner, or his commission. Accordingly it is commonly found in fact, that were neglect the blessings and demands of the peace, not for the most important affairs in life with which they seldom interfere, but to indulge the caprice and folly of their own tempers, and to gratify the impulse of present passions sometimes excited on very low occasions. * I cannot seem, but.] As the process of the parable represents a wise and good

are called in to partake of the fume. his lord all these things. Then the master of the house who had made the entertainment now very angry, as he reasonably might be, to see such an almost put upon his splendid preparations, and such an ungrateful return made for the peculiar kindness and respect he had shown in sending for these guests; and therefore he said to his servant, Go out directly into the streets and lanes of the city, and bring in hither the poor, and the disabled, and the issue, and the blind, that they may come and partake of the entertainment; for I had rather see my house filled with such guests than empty as it now is. And the servant quickly came back, and said, Sir, what they did it please to command, is done; these poor distressed people are come in, and cut down at the table; and still there is room for more guests, and entertainments enough provided to feast many others. And the lord said to the servant, Go out then into the roads without the city, and, rather than find, look for the poorest and most helpless travellers, who are sheltering themselves under trees and hedges, and, if importunity be necessary to such, press them that you find there by the most earnest invitation to come in, that my name among the something in the morning the message, time for ever-eating marriage, which one of the master, and cost. It was not as such particulars. (one of the city.) destruction between the former of which the latter a narrow alley may be in- hedges.] Any gross might be repre- ished condition. (has it seems an excess- Beomman, to suppose and refer to the car- tion; as it like once alone in relating to and the second to One might as well as Jews should be a strong issue in

Reflections on the invitations

house may be well filled. For I say unto you, that none of those men who were invited, if they should now be ever so desirous of it, shall be admitted so much as to taste of my supper; since they have so rudely and ungratefully slighted it.

And in like manner, such will the Divine conduct be with regard to the gospel. God sends his messengers in the most importunate manner to invite you Jews to come and partake of its rich entertainment; yet you neglect it on the meanest pretences, and one is too busy, and another too idle, to attend to it. But he will severely resent the affront, and (though it may seem to you as unaccountable a conduct as that which I have represented in this parable) will call in the poor, ignorant, and wretched Gentiles, who were wandering in the most helpless circumstances, in the ways of idolatry and wickedness; and his church shall be filled with them, while you, who reject his gospel, shall in righteous judgment be yourselves rejected, and perish for want of those mercies which you now despise.

IMPROVEMENT.

er.24 MAY the infinite mercy of God forbid that this should ever be our condition! The gospelfeast, like the sumptuous banquet of Ahasuerus (Esth. i. 3, 4), is of a very long standing: not only from week to week, but from age to age, God is sending to invite new guests; and, after all the millions that have been regaled by it, and nourished up to everlasting life, there is yet room for more. Still are his servants sent from one time to another, with all the fervour of the most affectionate persuasion, to urge sinners to accept of these desirable blessings; (for such only is the compulsion that becomes a feast, and suits the nature of reasonable creatures). May we not receive the grace of God in vain! May we not perish, as thousands before us have done, by making light of the gospel! It has often been observed from this parable, that they were lawful occasions which these unhappy people pleaded as their excuse for neglecting the invitation. And how many perish by what is indeed lawful! But the care of our estates or cattle, our

original, than the word our translators use: though a paraphrase, which speaks only a and it seems to me the part of a faithful man’s own sentiments, may sometimes translator, especially of the sacred writings, venture to determine them. to preserve the ambiguities of the original;

given us to the gospelfeast.

domestic affairs, and our dearest relatives, will be destructive to us, if they be minded as our main care, and our hearts be so attentive to them as to forget the one thing needful.

Are we of the number of those who, though once blinded, impoverished, and enfeebled by sin, are now brought as welcome guests to the table which Divine love has spread? Let us adore the grace which opened the door to us, and opened our hearts to comply with the call; by its strong and powerful, though rational and gentle influence, compelling us to come in. Let the servants employed in the message urge it with a becoming earnestness; as well knowing how much the heart of their great master is in it, and how much the happiness of souls depends on their accepting it. Lord! may we see thy table furnished with guests, and ourselves be so happy as finally to partake of those blessings to which we are now commanded to invite others! For blessed indeed are they who shall eat bread in the kingdom of God!

Luke 14:25

Our Lord urges upon his disciples the necessity of considering the difficulties of religion before they take up a profession of it. Luke XIV. 25, to the end.

LUKE XIV. 25. AND there went great multitudes with him: and he turned, and said unto them.

If any man come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters, yea, and his

a Great multitudes attended Christ.] Perhaps the cure of the man who had the dropsy, and some expectations as to the event of Christ’s visit to this Pharisee, might cause a crowd near his house; and what follows might be spoken the same sabbath, on our Lord’s coming out from thence: but as the evangelist does not so expressly connect the passages, I was not willing to assert it in the paraphrase.

b To act as if he even did hate his father

LUKE XIV. 25.

AND as great multitudes attended Christ, and went with him in this his journey toward Jerusalem, he turned about and said to them, You now attend me from place to place with some tokens of regard; but seriously consider how much it will cost you to approve yourselves my faithful followers.

If any one comes to me to be instructed in my religion, and to obtain the blessings of my kingdom, and does not prepare himself, on a proper occasion, to act as if he did even hate his father and mother, and his very wife and children, and brethren and sisters, yea, and his own life too,

and mother, &c.] Strictly speaking, to hate our nearest relatives, and our own lives, would be unnatural wickedness, and equally contrary to the dictates of humanity and the genius of the gospel. But it is well known that one thing is said to be loved and another hated in scripture, when the former is much preferred, and especially when, out of regard to it, the latter is neglected and forsaken. Compare Gen. xxix. 31; Deut. xxi. 15-17; Mal. i. 3; Rom. ix. 13; and Mat. vi. 24.

Religion must be undertaken with serious co

that is, if he be not willing to abandon all these rather than to forsake me, he cannot really be my disciple, whatever he may pretend. And whosoever does not stedfastly resolve even to bear his cross, and to come after me, whenever he is called to tread the painful steps that I am taking in the way to crucifixion and death, he cannot be my disciple: and therefore, as I gave these things in charge to my apostles (Mat. x. 38, Vol. I. p. 420), I repeat them to you as matters of universal concern, which require your most attentive consideration.

And it is necessary to dwell on the thought; *or which of you, if he be a person of common prudence, and intend to build a tower,*ᶜ or any other edifice, does not first deliberately sit down, and compute the expense it will require, and compare it with his own circumstances, that he may judge whether he has a stock of wealth [sufficient] to finish it? Lest when he hath laid a foundation, and is not able to complete [the work] he had begun, for want of money to go through with it, all who see it, as they pass by, should begin to deride him, Saying, in contempt, This must be surely a wise man, who thus began to build, and was not able to finish his plan; and here his imperfect work stands a lasting monument of his great discretion!

*Or what wise king, if he was marching out to encounter another king in war,*ᵈ does not first sit down and consider whether he has any such advantage, as to arms, strength, or situation, as may induce him to conclude that he is able with no greater force than ten thousand men to meet and oppose him that cometh against him with twenty thousand? And if he find he has not,

he intend to build a tower.] This naturally suggests to us the idea of the magnificent edifice than our Lord’s might probably think of on this. It is plain that towers were freely run up, probably of some slight trials, to lodge those who had the care of ping vineyards or flocks; and they built pretty high in proportion to basis, that they might command the prospect. Compare 2 Chron. xxvi. 1c. iv. 8; Isa. v. 2; Mat. xxi. 33; Mark xii. 1.

ᵈ Or what king m another king, &c.] A Newton’s chronology spoken at our Lord might refer to Hero through Judea again Arabia. But as He pear to be the wake (even supposing the there would be any intended allusion.

nsignificance of an outward profession.

while he that comes with this superior force against him is yet at a distance, he sends an embassy, and desires terms of peace,* acknowledging his readiness to submit to some things which may be disagreeable, for the preservation of his dominions, and perhaps of his life.

So then do you consider whether you think it worth your while to adhere to me on these terms; for I assure you, I will admit you on no other; and whosoever he be of you that does not stedfastly resolve to give up all his possessions, whenever he is called to it on my account, he cannot be owned by me as my disciple indeed.

And if you are not my disciples indeed, your outward profession will be very insignificant; for though salt in general is a very good thing, and my servants, as I formerly intimated (Mat. v. 13, Vol. I. p. 212), are the salt of the earth; yet I must again add, if the salt be grown insipid, with what can it be seasoned? or what can recover those whom my gospel will not influence and reclaim? And as insipid salt is such a vile and worthless thing, that it is neither fit to be used of itself as manure for the land, nor even so much as fit for a place on the dunghill to be there mixed with other dung; [but] it is thrown out of doors, and trampled under foot like mire in the streets: you also will be no less useless and contemptible if, under the advantages and obligations of a Christian profession, you are destitute of a sincere principle of integrity and piety, and will be utterly abandoned and rejected as unprofitable servants. He therefore that hath ears to hear, let him hear it attentively; for it

Desires terms of peace: φυλα τα αφος υγανη.) This represents the feebler person as begging a peace: a proper emblem of the humility and resignation with which peace is to be sought from an offended God, who is possessed of a strength, not (as in the case supposed here) merely double, but infinitely superior to ours. The pious and amiable author of a late valuable piece called Orthodoxy and Charity (whoever he be) has given a quite different interpretation of this passage, which, so far as I can recollect, I have not yet seen, and which I am sure deserves consideration. He explains it (p. 43) as re-

ferring to those who have not courage to fight with their spiritual enemies, the world, the flesh, and the devil, and therefore make the best terms they can with them, and sit still neglecting Christ and religion. But if the passage be taken in this sense, our Lord, by declaring in the next verse that he will make no abatement in his own demands, plainly intimates how necessary it is to break through all opposition, and to determine to face all the difficulties in our way, which it will be our wisdom to view and consider, that we may be prepared with proportionable resolution.

VOL. 2.

Reflections on a readiness to suffer for Christ.

is a point in which not only the honour of my kingdom but the cxxi. salvation of your own souls is concerned.

IMPROVEMENT.

ver.35 MAY our most serious attention be fixed on so important a 34, 35 truth; and may this plain and candid declaration of our Lord be duly regarded by us, as ever we desire to find the advantage of that relation to him in which we are so ready to glory! If we would not be cast out with disdain, and trampled under foot as worthless and vile, let us be solicitous that there may be the salt of Divine grace in our hearts; and let us undertake a 28, 32 religious profession with that deliberate consideration which becomes a matter of such great importance. A hasty purpose will never bear us through the difficulties we must expect to encounter; and rash vows, and thoughtless adventures, in this case, will only expose us to the derision of others, and the keener remonse of our own minds.

Nor is the nature and evidence of religion such as to have any 26 reason to fear the severest examination. The demands of Christ are indeed high; that the nearest relatives should be abandoned, and even life itself sacrificed for his sake; that we be at least martyrs in resolution, and have so much of a recipro- 33 cal affection for him, as shall, like his love to us, be stronger than death. Yet how reasonable is the demand! Did he leave his Father’s bosom for us, and shall we scruple to abandon our houses and our kindred for him? Did he expire on the cross for us, and shall not we be ready to take up our crosses and follow 27 him? Shall it not be delightful to us to trace his most painful steps, and by the most costly sacrifices to approve our gratitude and our duty?

Blessed Jesus, lead us! and by thy grace we will follow thee, whatever be the path, whatever be the burden, whatever the terror of the way; knowing that if we partake with thee in thy sufferings, we shall at length share with thee in thy consolation and thy glory! (2 Tim. ii. 12.)