"The Death in the Desert" is the death of John, the beloved disciple. "Karshish, the Arab Physician" tells in his own way of the raising of Lazarus. The text of "Caliban upon Setebos" is, "Thou thoughtest that I was altogether such an one as thyself." The text of "Cleon" is, "As certain of your own poets have said."
"And if he should tell you that those quotations which he did not understand were rubbish and nonsense, would you consider him a good authority?" "No, how could he be," replied the pastor. "Then, why should you believe him in regard to Christian Science, when he confesses that he never studied or read the text book of this science?"
III. Finally, we note the higher view into which, by faith, we come. I have been saying, with perhaps vain repetition, that the words of our text and context do not exhaust the whole truth of man's relation to God.
So every way, both as regards the depths of Deity and the processes of revelation, and as regards the power of the humanity of Christ to impart His Spirit, and as regards the capacity of us poor recipients to receive it, the words of my text seem to be confirmed, and we can, though not with full insight, at any rate with full faith, accept the statement, 'If I go not away, the Comforter will not come to you.
"Apply, my dear Lord, that experience to your future career. You remember what the most sagacious of all pedants,* even though he was an emperor, has so happily expressed, 'Repentance is a goddess, and the preserver of those who have erred." * The Emperor Julian. The original expression is paraphrased in the text.
Anne as kneeling before a terrific dragon or, as the Italians call it, "insect," about the size of a Crystal Palace pleiosaur. This "insect" is supposed to have just had its head badly crushed by St. Anne, who seems to be begging its pardon. The text "Ipsa conteret caput tuum" is written outside the chapel. The figures have no artistic interest.
The answer is easily given our text has no reference whatever to the immortal world, to a judgment at the end of time, nor to the final condition of the human family; but simply refers to the narrow escape of the christians from the destruction of Jerusalem, when they fled with their lives in their hands to the mountains of Judea for safety.
If you go to a tropical forest, or, indeed, if you observe carefully a square acre of any English land, cultivated or uncultivated, you will find that Nature's text at first sight looks a very different one. She seems to say: Not the righteous, but the strong, shall inherit the land.
And even if the text contained no incantation, the narrative may well have been introduced in the manner suggested, since this explanation in any case fits in with what is still preserved of the First Column.
This gentleman refused to read aloud or allow his class to read aloud the text of the book, alleging that no one who did not suffer from a malformation of the mouth could pronounce French properly. Still even this master must have attached some meaning to the phrase "double entendre," though he might not have used it in precisely Priscilla's sense.