{"1": {"fulltext": "MMammBUMMMMM\\nCONVERSATIONS\\nWITH\\nCHRIST\\nBISHOP NEWMAN\\nKKaQ0\u00c2\u00abBBS56HM0M", "height": "3634", "width": "2491", "jp2-path": "conversationswit00newm_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS.\\nChap. ________ Copyright No.\\nT\u00c2\u00a3TN*\\nUNITED STATES OF AMERICA.", "height": "3440", "width": "2256", "jp2-path": "conversationswit00newm_0002.jp2"}, "3": {"fulltext": "", "height": "3480", "width": "2232", "jp2-path": "conversationswit00newm_0003.jp2"}, "4": {"fulltext": "", "height": "3448", "width": "2336", "jp2-path": "conversationswit00newm_0004.jp2"}, "5": {"fulltext": "Conversations\\nwith Christ\\nBy\\nJohn Philip Newman, D.D., LL.D.\\nBishop of the Methodist Episcopal Church\\nMember of the London Society of Biblical Archaeology Author\\nof Thrones and Palaces of Babylon and Nineveh From\\nDan to Beersheba Christianity Triumphant\\nSupremacy of Law etc., etc.\\nPress of\\nEATON MAINS\\nNew York", "height": "3388", "width": "2244", "jp2-path": "conversationswit00newm_0005.jp2"}, "6": {"fulltext": "TWO COPIES HtCElVED,\\nLibrary of Ce figr ?9\u00c2\u00ab ^P\\nAPR i 1800\\nKegnttr of Copyright*\\n60071\\nCopyright, 1900, by\\nMrs. J. P. Newman\\nSaratoga, N. Y.\\nSECOND COPY,", "height": "3456", "width": "2348", "jp2-path": "conversationswit00newm_0006.jp2"}, "7": {"fulltext": "DEDICATED\\nThe Honorable Matthew G. Emery\\nThe President of the Board of Trustees of the\\nMetropolitan Memorial Methodist Epis-\\ncopal Church, Washington, D. C.\\nfrom its organization, and the only surviving trustee of the\\noriginal Board\\nHe was an honorary pallbearer at Bishop Newman s\\nfuneral, Saratoga. July 8, 1899", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0007.jp2"}, "8": {"fulltext": "", "height": "3452", "width": "2308", "jp2-path": "conversationswit00newm_0008.jp2"}, "9": {"fulltext": "INTRODUCTION\\nEXECUTIVE MANSION.\\nWASHINGTON^\\ny^-W^-^^^S^ *_- y^~ te-rCEZZ^* *-f\\nd^^l^^\\n%^7 H^\u00c2\u00a3^U^*~~*~~^ \u00c2\u00ae^r 2^*rzr^C*^f\\n4 2\u00e2\u0080\u0094Zu -^^C^^^i-\\n/!^^L\\n~*y /4~y/*", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0009.jp2"}, "10": {"fulltext": "", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0010.jp2"}, "11": {"fulltext": "The following is the last official invitation proffered\\nBISHOP NEWMAN.\\nIt was beautifully embossed and forwarded to San\\nFrancisco, California, his episcopal residence, but did not\\nreach Saratoga (his summer home) until after he had\\npassed from earth. It reads thus\\nThe United States Government Building,\\nChicago.\\nTo Bishop John P. Newman.\\nGreeting\\nThe people of Chicago request the honor of your\\npresence to assist the President in the ceremonies of lay-\\ning the corner stone of the United States Government\\nBuilding in that city, on Monday, October ninth, eighteen\\nhundred and ninety-nine.\\nJohn P. Tanner, Carter H. Harrison,\\nGovernor of Illinois. Mayor of Chicago.\\nCharles U. Gordon, William P. Williams,\\nChairman Gen. Com. Secretary Gen. Com.\\nPeter Stenger Grosscup, Thos. C MacMillan,\\nChairman Inv. Com. Secretary Inv. Com.", "height": "3460", "width": "2216", "jp2-path": "conversationswit00newm_0011.jp2"}, "12": {"fulltext": "", "height": "3460", "width": "2300", "jp2-path": "conversationswit00newm_0012.jp2"}, "13": {"fulltext": "CONTENTS\\nCHRIST S CONVERSATIONS:\\nPAGE\\nI. With the Doctors and with His Mother 17\\nII. With the Pharisees Touching His Age 25\\nIII. With Satan 49\\nIV. With His Friends 73\\nV. With a Lawyer 97\\nVI. With a Rich Nobleman 123\\nVII. With a Woman 145\\nVIII. With the Sadducees 167\\nIX. With a Dying Man 185\\nX. With Spirits 207\\nXI. On Heaven 227\\nXII. With Twelve Apostles 251", "height": "3472", "width": "2204", "jp2-path": "conversationswit00newm_0013.jp2"}, "14": {"fulltext": "No one can adequately analyze the character of Christ.\\nEven St. Paul, in all the grandeur of his diction, could\\nnot. We must leave the equation with the Almighty.\\nChrist s biography would have to be written with an\\nalphabet, the alpha of which no human voice ever re-\\npeated, the omega of which no mortal tongue would\\never know how to speak.\\nJesus Christ the same yesterday and forever.", "height": "3444", "width": "2300", "jp2-path": "conversationswit00newm_0014.jp2"}, "15": {"fulltext": "THORWALDSEN S STATUE OF CHRIST.\\nThis was taken from the original statue", "height": "3492", "width": "2232", "jp2-path": "conversationswit00newm_0015.jp2"}, "16": {"fulltext": "", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0016.jp2"}, "17": {"fulltext": "STATUE OF CHRIST\\nI j*ROM Bishop Newman s journal we take\\nthe following paragraph In Rome, hard\\nby the Capitoline Hill, is a little church, and in\\nthat church is one of the most marvelous prod-\\nucts of the chisel. It is Thorwaldsen s statue\\nof Christ. Into his studio he brought a piece of\\nParian marble, which was without form or come-\\nliness. Folding his arms upon his breast, he\\nlooked upon that uncomely marble, and in his\\nmind there was the ideal of a marble Christ,\\nsuch as never was in the imagination of any\\nother artist then with chisel and hammer he\\nbegan his work. At first the work was rough,\\nbut as the sculptor advanced hope inspired\\ngenius to the finishing touches. When the\\nform was finished, half doubtful of his success,\\nhe threw a canvas over it. He must have a test,\\nwhen it occurred to him to call his little girl,\\nwhom he had brought up in the admonition of\\nthe Lord but had never seen the statue sud-", "height": "3488", "width": "2208", "jp2-path": "conversationswit00newm_0017.jp2"}, "18": {"fulltext": "14 Statue of Christ\\ndenly unvailing the figure, he caught the little\\ngirl in his arms, and asked, My child, who is\\nthat? The blue eyes of the little one gazed\\nwith rapture upon the marvelous piece of statu-\\nary, and then folding her tiny hands in adoring\\nadmiration, exclaimed, I do not know exactly,\\nmy father, but it seems so like our Saviour!\\nIt is a wonderful work and fills the world of\\nart with admiration.\\nThe veritable Christ was in touch with the\\nchild life.\\nIf, therefore, I would help to enthrone Christ\\nin the world, I must first enthrone him in my\\nown heart and life, and thus become a living,\\nwalking, talking Christ.", "height": "3440", "width": "2328", "jp2-path": "conversationswit00newm_0018.jp2"}, "19": {"fulltext": "This portrait has never before appeared. It is taken from the large oil\\npainting by Theodore Pine in the gallery of portraits in the chapel at i\u00c2\u00bb\\nFifth Avenue, New York City. At the age of fifty-eight years", "height": "3452", "width": "2164", "jp2-path": "conversationswit00newm_0019.jp2"}, "20": {"fulltext": "", "height": "3428", "width": "2340", "jp2-path": "conversationswit00newm_0020.jp2"}, "21": {"fulltext": "SALUTATION\\nC^ REAT men are distinguished for their\\n.X conversations. The eminent expounders\\nof law, philosophy, and religion have been col-\\nloquial in their best estates. The colloquies of\\nZoroaster contain the substance of all that was\\ntaught by that wonderful man. It was the\\nhabit of the venerable Buddha to sit beneath\\nthe shade trees of India and converse with his\\ndisciples, and the contents of the sacred books\\nof the Buddhists are the expressions of those\\ninterviews. In familiar intercourse with his\\nfollowers Confucius taught his moral and\\nphilosophical theories, now esteemed divine\\nthroughout the Celestial Empire. And the\\nclassical scholar recalls the dialogues of Plato\\nin the Academy, the face-to-face discussions of\\nSocrates in the Agora, the sayings of Aristotle\\nof Stageira, and the discourses of the peripatetic\\nphilosophers who taught their pupils in the\\nstreets of Athens and along the highways of\\nGreece.\\nMore than a hundred interviews between\\nChrist and the people are recorded by his four\\nbiographers. Some are brief a question and\\nan answer others were continued for a night.", "height": "3440", "width": "2148", "jp2-path": "conversationswit00newm_0021.jp2"}, "22": {"fulltext": "1 6 Salutation\\nThey were held with kings, priests, and judges\\nwith friends and foes; with scoffers and inquirers;\\nwith individuals and multitudes; with God,\\nangels, and devils. These writers have trans-\\nmitted to us six hundred and twenty of his\\ndiscourses some brief like a monosyllable, as\\nGo, Come, Ephphatha the longest\\ncontains two thousand four hundred and thirty-\\nnine words. Not less than three hundred and\\nthirty-one addresses were made to him, many\\nof them of a word, as Master, Legion,\\nNo and one of a hundred and thirty-four\\nwords, which fell from the lips of his astonished\\nfriends whom he chanced to meet on the way\\nto Emmaus. More than a hundred questions\\nwere asked him, full of thoughts common to us\\nall, relating to his origin, age, person, charac-\\nter, and mission others to human duty, char-\\nacter, destiny, life, death, and immortality not\\na few of them projected far into the future, to\\nangels, good and bad to our departed friends,\\nwhere are they, their employment, and their\\nreturn to us. Such questions have vexed the\\nsouls of the wisest and best of our race, and\\nvex us to-day. Would that he had answered\\nthem. Did he throw more light on these dark\\nproblems than another? Dear friends, give\\nme your thoughtful, prayerful attention in the\\nfollowing- conversations:", "height": "3428", "width": "2300", "jp2-path": "conversationswit00newm_0022.jp2"}, "23": {"fulltext": "CONVERSATIONS WITH\\nCHRIST\\ni\\nChrist s Conversations with the Doctors\\nand with His Mother\\nMy son, I have sought thee sorrowing.\\nHow is it that ye sought me Luke ii, 48, 49.\\nBoth hearing them and asking them questions. Luke ii, 46.\\nSome master mind is yet to give to the world\\na monograph upon the intellect of Christ. The\\nsplendor of his moral character has thrown\\ninto the shade the magnificence of his intellec-\\ntuality. At the time his parents brought\\nhim to Jerusalem to present him to the Lord,\\nSt. Luke writes, the child grew, and waxed\\nstrong in spirit, filled with wisdom, and the\\ngrace of God was upon him. Later St. John\\nwrites that even his enemies said Never spake\\nman like this man. St. Paul declares that in\\nhim are hid all the treasures of wisdom and\\nknowledge; and again to the Corinthians:\\n2 17", "height": "3460", "width": "2168", "jp2-path": "conversationswit00newm_0023.jp2"}, "24": {"fulltext": "Conversations with Christ\\nCast down imaginations and every high thing\\nthat exalteth itself against the knowledge of\\nGod, and bringing into captivity every thought\\nto the obedience of Christ. What a mono-\\ngraph it would be could one be devoted to the\\nthought life of Jesus! In his discourses and\\nparables and conversations he condensed all\\ntruth and illustrated all virtues and vices.\\nProfessor Sayce, in his recent work on The\\nMonuments, has made the bold statement that\\nthe age of Moses was the most intellectual in\\nthe history of the world. The best of the\\nGreeks were accustomed to go to the Univer-\\nsity of On, on the banks of the Nile, when\\nEgypt was the intellectual center of the world.\\nIt is equally true that Palestine was re-\\nnowned for its universities. There was one\\nat Jerusalem, one at Safet, and one at Tiberias.\\nThe one in Jerusalem was the most renowned.\\nIt is a thought as beautiful as true that\\nSt. Paul, John the Baptist, John the beloved\\ndisciple, and the young Messiah were con-\\ntemporaries and we have good reason for as-\\nserting that they were all students in the uni-\\nversity at Jerusalem. St. Paul sat at the feet\\nof Gamaliel and was in the department of\\nlaw, while the other three were students of\\nrabbinical jurisprudence.\\n18", "height": "3448", "width": "2292", "jp2-path": "conversationswit00newm_0024.jp2"}, "25": {"fulltext": "Conversations with Christ\\nThe boy Jesus was not inclined to return to\\nNazareth with his parents, and was subsequent-\\nly found, after three days, in the temple sitting\\nin the midst of the doctors, both hearing them\\nand asking them questions, and all that heard\\nhim were astonished at his understanding and\\nanswers. Would that somewhere amid buried\\nor hidden archives these questions and answers\\nmight come to the light of our day inscribed on\\nparchment, scroll, or papyrus\\nHis was a miraculous birth; his mother\\nwas a Jewish virgin, his father was God. Born\\nin the reign of Herod the Great, his birthplace\\nwas Bethlehem, a quiet little Jewish city nes-\\ntling amid the everlasting hills. At the age of\\neight days he was circumcised, and received\\nhis significant name Jesus the Saviour of man-\\nkind. Thirty-two days thereafter he was car-\\nried to Jerusalem and presented to the high\\npriest, according to the Levitical law.\\nTwelve years now passed away, and we\\nagain hear of Jesus and the holy family. We\\nare indebted to St. Luke for this fragment of\\nhistory in the form of a biographical sketch.\\nHis parents, thoroughly Jewish in their faith\\nand profound in their religious convictions,\\nannually visited Jerusalem to celebrate the\\npassover. Whether Jesus had gone with", "height": "3460", "width": "2176", "jp2-path": "conversationswit00newm_0025.jp2"}, "26": {"fulltext": "Conversations with Christ\\nthem on former occasions is not stated.\\nBut on the anniversary of his twelfth\\nyear he accompanied themi, and after they\\nhad remained, according to the Jewish custom,\\neight days in the city, the family in company\\nwith a vast caravan of travelers returned to\\nNazareth. Probably Joseph and Mary had\\nreached Shiloh, a good day s journey from the\\nHoly City, when, as the shades of night gath-\\nered around them, Mary turned to inquire for\\nher darling boy, her only child, but he was\\nmissing. It is customary in the East in these\\ncaravans for the women to journey by them-\\nselves and the men by themselves. Perhaps\\nMary, looking around among the women\\nand not seeing Jesus, supposed he was with\\nhis father among the men. Joseph, looking\\naround among the men and missing Jesus,\\nsupposed that he was with Mary s kinsfolk.\\nBut, alas! as they reached Shiloh memo-\\nrable in its history as connected with Eli and\\nSamuel as the shades of night came upon\\nthat ancient village, they with the profoundest\\nsolicitude inquired for their son. What a\\nmoment of anxiety must it have been for\\nJoseph and Mary, especially for the latter!\\nHave you ever lost a child? If you have,\\nyou can rise to a conception of the keen so-\\n20", "height": "3452", "width": "2284", "jp2-path": "conversationswit00newm_0026.jp2"}, "27": {"fulltext": "Conversations with Christ\\nlicitude and the deep anxiety felt by those\\nparental hearts. The next day they retraced\\ntheir steps, and on the third day, entering the\\ntemple, there with other children sat the\\nyouth Jesus, a boy of twelve summers, listen-\\ning to the Jewish rabbis expounding the law,\\nand in turn asking questions. Certainly he\\nwas not there as a catechumen; he was not\\nthere merely as a learner, for it is evident that\\nhis mind was more thoroughly and richly\\nstored with biblical knowledge than those\\nrabbis whose phylacteries were broad and\\nwho boasted of their intimate acquaintance\\nwith the Holy Scriptures. Wondrous scene\\nindeed Were those rabbis ignorant that they\\nneeded instruction from a youth of such tender\\nyears? Were they sufficiently humble to re-\\nceive wisdom from such a boy? Josephus re-\\ncords it himself. He says that when but four-\\nteen years old the Jewish priests together with\\nthe rabbis were accustomed to come to\\nhis house to inquire of him touching\\nthe important questions as to the Jewish\\nlaw and worship. If this be true, then\\nwe may suppose that those rabbis were not\\nhumble, but that they were weak-minded and\\nignorant. Among these Jewish rabbis stood\\nthis fair-haired boy. His answers to their", "height": "3472", "width": "2176", "jp2-path": "conversationswit00newm_0027.jp2"}, "28": {"fulltext": "Conversations with Christ\\nquestions arrested their attention, and the in-\\nterrogations that he put to their understand-\\nings confounded them and elicited their ad-\\nmiration. There his parents found him. In\\na gentle voice and in a gentle manner Mary\\nfor the first time chided him. Did she ever\\nagain have occasion to chide him? I trow not.\\nHow gentle his reply to his mother No frown\\nwas upon his brow, no excitement in his voice,\\nhut speaking with clearness and directness,\\nhe said I have been in my Father s house.\\nWist ye not that I must be about my Father s\\nbusiness? I have been here among these Jew-\\nish rabbis unfolding to them the law and the\\nprophets. It is my Father s business, and I\\nhave been in his house. This is the first con-\\nversation of Jesus recorded in the Bible. In\\nthis one laconic sentence he bequeathed to the\\nworld the grandest truth ever uttered: the\\nFatherhood of God and the brotherhood of\\nman.\\n22", "height": "3460", "width": "2264", "jp2-path": "conversationswit00newm_0028.jp2"}, "29": {"fulltext": "With thee conversing, I forget all time.\\nLine 29, Book IV. \u00e2\u0080\u0094Milton.\\nThe perfection of conversation is not to play a regu-\\nlar sonata, but, like the ^Eolian harp, to await the inspira-\\ntion of the passing breeze. Burke.\\nWith him sweet converse I maintain\\nGreat as he is I dare be free\\nI tell him all my grief and pain,\\nAnd he reveals his love to me.\\nRev. John Newton.\\nGod doth talk with man. Deuteronomy.\\nJ will walk before the Lord in the land of the living.\\nPsalms.", "height": "3460", "width": "2168", "jp2-path": "conversationswit00newm_0029.jp2"}, "30": {"fulltext": "", "height": "3460", "width": "2260", "jp2-path": "conversationswit00newm_0030.jp2"}, "31": {"fulltext": "Conversations with Christ\\nII\\nChrist s Conversation with the Phar-\\nisees Touching His Age\\nBefore Abraham was, I am. John tfiii, 58.\\nThis conversation took place in Jerusalem\\non the Temple Area, within Solomon s Porch,\\nhard by the treasury, where in the early morn-\\ning the Master sat and beheld the rich and the\\npoor casting in their offerings to the Lord.\\nThe scene was worthy this memorable event.\\nThe glorious temple of God was the most mag-\\nnificent ever dedicated to divinity. Covering\\na thousand feet from the Jews Wailing Place\\nto the Golden Gate, and fifteen hundred feet\\nfrom the Tower of Antonia to the Ophel Wall,\\non the south, it was inclosed with white mar-\\nble galleries three hundred feet high; and\\nwithin this splendid inclosure were cloisters for\\nthe priests, courts for the women, for the men,\\nand for the strangers and in the center thereof\\nstood the holy shrine wherein God conversed\\nwith mortal man.\\nThe Master had spent the previous night on\\nthe Mount of Olives, and he who had not\\n25", "height": "3460", "width": "2176", "jp2-path": "conversationswit00newm_0031.jp2"}, "32": {"fulltext": "Conversations with Christ\\nwhere to lay his head had rested somewhere\\nwithin its friendly bowers. When the morning\\ndawned he returned to the city and entered the\\nholy temple. A sad scene was presented to his\\ngaze. A mob of men brought to him a woman\\ntaken in a crime. He did not defend her in her\\nsin, but turned upon her accusers with terrible\\nrebukes; one by one the lecherous wretches\\nwithdrew from his presence, and the poor vic-\\ntim of their passions stood alone before him.\\nWith a divine compassion, all his own, he said\\nto the erring girl, Go, sin no more.\\nIt was on this occasion that he wrote it may\\nhave been the only time and this time he\\nwrote upon the pavement of the Temple Area.\\nWould that that writing had been preserved\\nfor our eyes to read!\\nHis enemies were now fully aroused. They\\nhad been disquieted, confused, dispersed; but\\nthey soon rallied in the person of the Phari-\\nsees, who at that time represented the most\\nwealthy and influential portion of the Jewish\\ncommonwealth. They gathered around him\\nin clamorous multitudes and demanded his au-\\nthority for his mission, his utterances, and his\\nworks. They accused him of self-glorification\\nthat he had placed himself upon a pedestal of\\nrenown and demanded that all men should pay\\n26", "height": "3452", "width": "2280", "jp2-path": "conversationswit00newm_0032.jp2"}, "33": {"fulltext": "Conversations with Christ\\nhim homage. His answer angered them to\\nfury. He claimed to be the only begotten Son\\nof the Father; that he possessed the sources\\nof endless life; and that If any man keep my\\nsaying, he shall never die. Quick as spark\\nfrom smitten steel the Pharisees caught the\\nexpression and said: Now we know that thou\\nhast a devil. Abraham is dead, and the proph-\\nets are dead. Whom makest thou thyself?\\n\u00e2\u0080\u00a2Thou art not yet fifty years old, and hast thou\\nseen Abraham? Then Christ rose in the\\nmajesty of thought and declared his preexist-\\nence I proceeded forth and came from God;\\nneither came I of myself, but God sent me.\\nAbraham rejoiced to see my day, and was\\nglad an immense truth! Abraham s body\\nhad been in the cave of Machpelah more than\\ntwo thousand years, and for the Master to say\\nthat Abraham had seen his day, who had been\\non the earth less than thirty-three years, seemed\\npreposterous. It was an immense claim a vast\\nstretch of faith demanded of his people. The\\nclimax was in sight. The Pharisees pressed\\nhim harder, and then Christ advanced to the ul-\\ntimate truth, saying, Before Abraham was,\\nI am. This is the Hebrew equivalent of eter-\\nnal self-existence, like the answer that God\\nmade to Moses, I am that I am.\\n2 7", "height": "3460", "width": "2168", "jp2-path": "conversationswit00newm_0033.jp2"}, "34": {"fulltext": "Conversations with Christ\\nIf Christ did not come from beyond the\\ngrave, what is he to us more than any other\\ngood and wise man Humanity needed a vis-\\nitation from the unseen world; some one\\nto flood the world with light touching the\\nfuture life, that state of deathless love, whither\\nour disembodied friends are, for whose society\\nwe yearn with that hope that springs immor-\\ntal in the human breast. Our Lord s preex-\\nistence is the most satisfying assurance of our\\nimmortality. Send us a messenger from out\\nthe unseen has been the cry of all the ages.\\nHave we heard from beyond the grave? is the\\ngreatest of questions. Socrates was wont to\\nsay to his disciples, Go search for a charmer\\nwho can charm away death, conscious of the\\ninsufficiency of his own teachings. Confucius\\nsaid in his dying moments, A sage shall come\\nfrom the West. And to comfort his friends\\nin the hour of death Zoroaster promised that\\nSosiosh Messiah would come to abolish\\ndeath and bring immortality to light.\\nWe draw presumptive arguments from mind\\nand matter. Out of entology we make deduc-\\ntions to sustain our belief. Justice and mercy\\nseem to demand an eternal period for the law\\nof compensation, to vindicate the ways of God\\nto man, and readjust the relations of man to\\n28", "height": "3456", "width": "2292", "jp2-path": "conversationswit00newm_0034.jp2"}, "35": {"fulltext": "Conversations with Christ\\nman, and man to the Supreme. All have enter-\\ntained this belief. We quote from the best and\\nwisest of philosophers, and sing the hymns of\\nthe ages, whose refrain is immortality. Yet\\ndoubt will not down. Some one must come\\nfrom the spirit world.\\nChrist s preexistence is the corner stone of\\nimmortality. Limit his existence from the\\nmanger, and his assurance of our future state\\nweighs no more than the speculations of the\\nclassic philosophers. But accepting as a fact\\nhis reply to the Pharisees, that he had lived in\\nthe eternal past, that his incarnation was the\\nmanifestation of God in the flesh, that he came\\nto bring life and immortality to light, he is\\nthen to us the truest and sweetest of teachers.\\nWhy do we cling to the story of Mount Tabor\\nwith deathless tenacity the reappearance of\\nMoses and Elijah? Why are we spellbound\\nunder the revelation of St. Paul s temporary\\ntranslation into the third heaven? Why\\nare the visions of Patmos so entrancing to our\\nimaginations and affections? These are the\\nconfirmations of the Lord s reply to the Phar-\\nisees in this great conversation. How beauti-\\nful the words of John the Baptist, He that\\ncometh after me is preferred before me for he\\nwas before me. He was six months younger\\n29", "height": "3460", "width": "2252", "jp2-path": "conversationswit00newm_0035.jp2"}, "36": {"fulltext": "Conversations with Christ\\nthan John. How sublime the declaration of\\nSt. John, In the beginning was the Word, and\\nthe Word was with God, and the Word was\\nGod. The same was in the beginning with\\nGod. How conclusive the saying of St. Paul.\\nJesus Christ the same yesterday in all the\\npast; to-day in all the present; and for-\\never in all the future. These are the three\\ngrand divisions of time.\\nThree prophets were inspired to anticipate\\nthe coming of this illustrious One who would\\nlift the veil of our future. Micah sings of\\nhim, Whose goings forth have been from old,\\neven from everlasting. Daniel calls him the\\nAncient of days. Isaiah beholds the Won-\\nderful Counselor, the mighty God, the ever-\\nlasting Father. He claimed these descriptive\\nprophecies, and when the Pharisees declared,\\n4 Thou art not yet fifty years old, he replied,\\nBefore Abraham was, I am. And what else\\ndid he say of himself to those in conversation\\nwith him Ye are from beneath I am from\\nabove. Ye are of this world I am not of this\\nworld. I came down from heaven, not to do\\nmine own will, but the will of him that sent\\nme. And now, O Father, glorify thou me\\nwith thine own self, with the glory which I\\nhad with thee before the world was. How\\n30", "height": "3456", "width": "2252", "jp2-path": "conversationswit00newm_0036.jp2"}, "37": {"fulltext": "Conversations with Christ\\nmagnificent! He could truly say: I was in\\nthe bosom of the Father Almighty; alone with\\nhim before creation; I heard him speak, and it\\nwas done; command, and it stood fast. I was\\nwith him when he called matter into being,\\nglowing with the white heat of his power,\\nand when he imparted the impulse to the vast\\nbody of primordial matter which sent it on its\\nfirst revolution; I saw him light the stars and\\nkindle the exhaustless fires of the sun I beheld\\nthe first day and the first night, the first year\\nand the first procession of seasons, with thq\\nfirst flower that bloomed, and the first bird that\\nsang I heard the morning stars sing together\\nand all the sons of God shout for joy. I was\\nthere when he called the first archangel into\\nexistence and the first seraph to do his bidding.\\nI was with him in Eden when he made Adam,\\nand when Eve leaped full-grown from his side.\\nAnd I was the contemporary of all the ages\\nsince man fell. I became his surety, and my\\nSpirit has never left this earth, which I shall\\nredeem. I tread the summits of the ages. I\\nwas in the ark with Noah, with Abraham on\\nthe plains of Mamre, with Moses in the wilder-\\nness, with Samuel in the temple, with David in\\nhis battles, with Solomon in his dreams, with\\nIsaiah in his visions of glory, with Daniel on\\n31", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0037.jp2"}, "38": {"fulltext": "Conversations with Christ\\nthe banks of the Ulai; I was the form of the\\nfourth in the furnace with the three Hebrew\\nchildren, and with Gabriel in the annunciation\\nto Mary my mother.\\nThe incarnation of Christ is one of his many\\nepiphanies to mankind, and the grandest of\\nthem all. The Old Testament is his biography.\\nHe came to his friends in the dreams of the\\nnight, in the visions of the day, in a burning\\nbush, in the still small voice, in the guise\\nof a weary traveler, in the majestic form of an\\nangel. His appearance as a man is only an-\\nother guise. His epiphanies continue, and will\\nprobably appear until he appears in glory. One\\nyear after his ascension he appeared to St.\\nStephen, standing at the right hand of God\\nthree years later to St. Paul on the way to\\nDamascus; and thirty-two years thereafter to\\nSt. John on Patmos, where he renewed the\\nsweet friendship of yore. His friends under-\\nstood him to claim that he is the contemporary\\nof the ages. St. John applies Isaiah s vision to\\nJesus. Our fathers drank of that spiritual rock\\nthat followed them, and that rock was Christ.\\nNeither let us tempt Christ as some of them\\ntempted him, and were destroyed of serpents.\\nMoses esteemed the reproach of Christ greater\\nriches than the treasures of Egypt.", "height": "3452", "width": "2260", "jp2-path": "conversationswit00newm_0038.jp2"}, "39": {"fulltext": "Conversations with Christ\\nThe appearance of Divinity to talk and walk\\nwith man is cardinal in the creeds of the ages.\\nThe avatars of Vishnu are claimed to be in-\\ncarnations. The rationalists of China hold\\nthat their founder is an embodiment, and as-\\nsert that eighty years passed between his con-\\nception and birth, and that when born his hair\\nand beard were white, and hence his name,\\nLaots the Old Boy. The Shintoists of\\nJapan believe that in the distant past one of the\\ninferior gods came to earth, married a mortal\\nwoman, and of that marriage was the first\\nMikado. This belief runs through classic his-\\ntory. Alexander the Great claimed divine pa-\\nternity, which caused the separation between\\nthe parents of the renowned Macedonian.\\nWhat is the genesis of this idea of the in-\\ncarnation? Older than Rome, older than\\nEgypt, older than Babylon, it is as old as Eden.\\nIt cheered the broken heart of Eve it was the\\nhope of Noah it quickened the steps of Abram\\non his westward journey. Its first historic\\nrecord is in the Pentateuch, which anticipates\\nby five hundred years the sacred writings of\\nany other religion known to mankind.\\nNo greater injustice was ever perpetrated\\nagainst history than the boast of modern infi-\\ndelity that there are sacred writings extant\\n3 33", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0039.jp2"}, "40": {"fulltext": "Conversations with Christ\\nwhich anticipate the utterance of this blessed\\ntruth, and that by many centuries whereas all\\nhistory is in proof that the oldest expres-\\nsion of alphabetic writing is the Decalogue,\\nin the Pentateuch, which gives Moses a mar-\\ngin of hundreds of years over the Zend-Avesta\\nof the Persians, the Five Kings of the Chinese,\\nand the Tripitaka of the Buddhists. All the\\nbeautiful truths contained therein can be traced\\nto this central source of religious truth, held\\nby the people of God. Under the reign of\\nSolomon his merchants sailed all seas and\\ntraversed all continents and carried with them\\ncopies of their holy books. Africa s queen\\ncame to the Holy City and returned with the\\npromise of the Messiah. John carried the\\nglad tidings into the Euphratean valley eight\\nhundred years before our era a hundred years\\nlater the Hebrew captives peopled that famous\\nvalley; a century thereafter Daniel was in Baby-\\nlon, and then in Persia, and one hundred and\\nfifty years subsequently Esther was queen of\\nthe Persian empire. In B. C. 320 Ptolemy\\nLagus transported one hundred thousand He-\\nbrews into Egypt, and Seleucus Nicator built\\nthirty cities in Asia, by Jewish captives, whose\\ndistinguishing faith was the incarnation of our\\nLord.\\n34", "height": "3456", "width": "2260", "jp2-path": "conversationswit00newm_0040.jp2"}, "41": {"fulltext": "Conversations with Christ\\nThis better view of Christ s presence on our\\nearth is in harmony with our better revelations\\nof the paternity of God. It is impossible for\\nus to suppose for a moment that the heavenly\\nFather would abandon his human children to\\nstruggle in doubt and darkness, uninformed of\\nhis will, character, and government during four\\nthousand years and then, as if he had aroused\\nhimself from this long sleep of cruel indiffer-\\nence, he sent his Son into the world. But how\\napparent is his tenderness and regardfulness\\nof our souls when we behold his only begotten\\nSon treading the summits of centuries as they\\npass in review before the Father Almighty.\\nSome overzealous defenders of Christianity\\ncontrast the age of the advent with the subse-\\nquent condition of the world, and ascribe this\\nbetter estate of man to the coming of the Lord.\\nJustice, kindness, and power impatiently ask\\nwhy he delayed his advent. Such defenders\\nforget that the grand characters in our sacred\\nbooks lived centuries before the Messiah came,\\nwho were the offspring of his power, the prod-\\nucts of his grace, and the embodiment of him-\\nself, who inspired their thoughts, animated\\ntheir virtues, and made them the light of the\\nworld. Where in our own era shall we\\nfind nobler characters than Joseph and Moses\\n35", "height": "3460", "width": "2200", "jp2-path": "conversationswit00newm_0041.jp2"}, "42": {"fulltext": "Conversations with Christ\\namong the rulers, Samuel and Daniel among\\nthe prophets, Hannah and Ruth among the\\nmothers The age of his advent was not worse\\nthan the world has been since. Art and learn-\\ning had culminated in glory. Law had held\\nuniversal empire. Comforts multiplied under\\nAugustus. It was the time of the sweetest\\npoets, most brilliant orators, most profound\\nphilosophers. True, it was a century of moral\\ndegeneracy, but not more so than the Dark\\nAges, a night of a thousand years from the ex-\\ntinction of the Western empire to the fall of\\nConstantinople, when popes were monsters and\\nemperors were butchers, when murders, rob-\\nberies, and incest in high places filled the cal-\\nendar of each day. France under Louis XI\\nwas as cruel and profligate, and Spain under\\nPhilip II was as base and bloody, and England\\nunder Richard III was as corrupt and pol-\\nluted, as Rome under Caesar Augustus.\\nOne of the crimes of modern infidelity, a\\ncrime against reason and history, is the claim\\nthat Christ is an evolution, a product of ante-\\ncedent conditions. An evolution mania has\\nsmitten the intellect of our age, and it is as-\\nsumed that there is an evolution of worlds,\\nminerals, plants, animals, of art, science, gov-\\nernment, and religion. This craze will have\\n36", "height": "3456", "width": "2272", "jp2-path": "conversationswit00newm_0042.jp2"}, "43": {"fulltext": "Conversations with Christ\\nits day some new fad will take its place, when\\nall that is true and grand in the science of ev-\\nolution will receive the approval of reason and\\npiety. If evolution means anything when ap-\\nplied to personality and character, it means a\\nprecedence and the persistent survival of the\\nfittest. But in the history of the world there\\nare immense gaps periods of light and pe-\\nriods of darkness. Evolution demands an un-\\nbroken series from the inferior to the superior,\\nwhereas the history of our race is made up of\\nprogressions to a point of exhaustion. The il-\\nlustrious characters who have illuminated our\\nhistory have appeared without an antecedent\\nand departed without a subsequent. What had\\npreceded Homer to produce a Homer, or Sol-\\nomon to produce a Solomon, or a Luther to\\nproduce a Luther Such men are heaven-born\\ncoruscations from the throne of the Eternal, to\\nlight up the human intellect and quicken the\\nuniversal conscience, and standing on the sum-\\nmits of the receding centuries, they shouted,\\nThe morning cometh.\\nWhat was there in the antecedent condition\\nof the world in general or in the Jewish com-\\nmonwealth in particular for six hundred years\\nprior to the advent to produce the Christ, so\\npure, so wise, so exalted? If we go backward\\n37", "height": "3472", "width": "2204", "jp2-path": "conversationswit00newm_0043.jp2"}, "44": {"fulltext": "Conversations with Christ\\nalong his ancestral lines for thousands of years,\\nwe shall fail to discover his prototype in the\\nlines thereof; we will find in the three times\\nfourteen generations murderers, adulterers,\\nliars, rebels, idolaters; yet the splendor of his\\nmoral character challenged the admiration of\\nthe world, and the judicial verdict was, I find\\nno fault in this man. He astonished the schol-\\nars of Jerusalem by the wealth of his knowl-\\nedge; they engaged him in conversation and\\ndemanded the source of his learning, and re-\\nluctantly confessed, Never man spake like this\\nman. Familiar with all the intricacies of the\\ntraditions of the elders and with the civil and\\nreligious jurisprudence of his countrymen, he\\nmet them at every point in controversy and\\ncovered them with confusion by the cogency\\nof his replies. He drew illustration and argu-\\nment from nature, and ever with scientific ac-\\ncuracy. He touched nature on every side, and\\nnature responded. His works were the creden-\\ntials that he is the Ancient of days, who had\\nheard the music of the spheres when the morn-\\ning stars sang together.\\nNo other Christ can satisfy my soul. He\\nmust be preexistent he must inhabit the praises\\nof eternity; he must come traveling down the\\neverlasting ages of the Godhead and tell me of\\n38", "height": "3456", "width": "2276", "jp2-path": "conversationswit00newm_0044.jp2"}, "45": {"fulltext": "Conversations with Christ\\na world beyond this vale of tears. All other\\narguments for my soul s immortality are abso-\\nlutely worthless without this. This alone is\\nall-sufficient. Assured of this blessed certitude,\\nI care not whether Moses and Elias came to\\nMount Tabor, or whether Paul was caught up\\ninto the third heaven and heard things not\\nlawful for men to speak, or whether modern\\nspiritualism is fact or fancy, but with this\\ncertitude then I am prepared to believe and\\naccept all other manifestations.\\nThe religious evolutionists of our day as-\\nsume that Christianity is the outgrowth of\\nJudaism, and that Judaism is the outgrowth\\nof a primitive nature- worship. How plausible\\nthis assumption! But studies in comparative\\nreligion and discoveries in biblical archaeology\\nare in proof that pure monotheism preceded\\nMoses and is the form of faith in all the earlier\\nreligions of mankind. Nature-worship is a de-\\ngeneracy from the worship of nature s God,\\nwhen men substituted the heavenly bodies, once\\nheld as symbols, for God himself. Judaism is\\nnot a growth, but an organization, to prepare\\nthe world for the coming of the Messiah, and\\nChristianity is the realization of all the types\\nand prophecies of the preliminary system.\\nChristianity and Judaism are parts of one great\\n39", "height": "3460", "width": "2228", "jp2-path": "conversationswit00newm_0045.jp2"}, "46": {"fulltext": "Conversations with Christ\\nwhole. Because a man builds a mansion and\\nis the first to occupy it is not proof that the\\nmansion produced the man; nor does first oc-\\ncupancy prove that he did not build it. The\\nBible from Genesis to Revelation is the biog-\\nraphy of Christ.\\nThere is something captivating in this theory\\nof development; it seems to explain so many\\ndifficulties, and is so gratifying to the pride of\\nour understanding. The arguments advanced\\nin its support have such a show of reason. The\\ncrimes of the Church, the oppressive laws of\\nChristian nations, and the sectarian persecu-\\ntions which have prevailed in each century are\\nquoted as primary evidence that Christianity is\\nat best an imperfect development, and that so-\\nciety will advance to a better future of ethical\\nculture when these evils will cease. The alle-\\ngations are true, but the conclusions are false.\\nThe Church is human Christianity is divine.\\nLight is one thing, and the telescope is another\\nthing; the former is perfect, the latter may be\\nimperfect. The Church is the medium through\\nwhich Christ is manifested to the world; the\\nmedium is often so imperfect that we have but\\na distorted view of its divine Founder. The\\nChristian religion is no more responsible for\\nthe oppressive laws and the persecutions waged\\n40", "height": "3460", "width": "2264", "jp2-path": "conversationswit00newm_0046.jp2"}, "47": {"fulltext": "Conversations with Christ\\nby so-called Christian nations than is literature\\nresponsible for its prostitution to the vilest pur-\\nposes by some literary men. Shall we reject\\nthe masters of the English classics because cer-\\ntain writers for fame or funds degrade the high\\nart of composition?\\nNor is there logical force in the assumption\\nthat Christianity is a human growth because\\nsome men outside the Church have been the\\nadvocates of great and generous ideas. Were\\nthe religion of our Lord confined to sects or\\ncreeds or Church organizations, there would be\\npoint and pith in the proposition but it perme-\\nates society far beyond the confined limits of\\nits professed disciples. It has friends within\\nand friends without, as it has foes within and\\nfoes without. It is not too much to affirm that\\nevery sentiment of justice, every principle of\\nlaw, every Godlike charity, by whomsoever and\\nwheresoever advocated, may be found in the\\nBible, and can be traced to it as to a primal\\nsource.\\nAnd what was the final issue of this heated\\nand prolonged conversation between Christ and\\nthe Pharisees on the preexistence of our Lord\\nHow intense the excitement! How vehement\\nthe replies! What elevation of thought, dig-\\nnity of language, and consciousness of truth on\\n41", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0047.jp2"}, "48": {"fulltext": "Conversations with Christ\\nthe part of the Ancient of clays in contrast\\nwith the limited views, the astute repartee, the\\nrabbinical subterfuge of the Pharisees! Fol-\\nlow this celebrated conversation to the end as\\neach in turn asserts or denies\\nChrist: I am the light of the world.\\nPharisees: Thou bearest record of thyself;\\nthy record is not true.\\nChrist: The Father that sent me beareth\\nwitness of me.\\nPharisees: Where is thy Father?\\nChrist: If ye had known me, ye should have\\nknown my Father also. I go my way, and\\nwhither I go, ye cannot come.\\nPharisees: Will he kill himself?\\nChrist: Ye are from beneath; I am from\\nabove.\\nPharisees: Who art thou?\\nChrist: Even the same that I said unto you\\nfrom the beginning. He that sent me is with\\nme: the Father hath not left me alone; for I\\ndo always those things that please him.\\nGreat excitement followed these lofty, holy\\ndeclarations. There was commotion in the\\nthrong of listeners who had heard the conver-\\nsation. Yielding to the truth of his replies,\\nmany believed on him, to whom he turned\\nand addressed them thus If ye continue in\\n42", "height": "3460", "width": "2200", "jp2-path": "conversationswit00newm_0048.jp2"}, "49": {"fulltext": "Conversations with Christ\\nmy word, then are ye my disciples indeed and\\nye shall know the truth, and the truth shall\\nmake you free.\\nPharisees: We be Abraham s seed, and\\nwere never in bondage to any man how sayest\\nthou, Ye shall be made free?\\nChrist: I know that ye are Abraham s\\nseed; but ye seek to kill me, because my word\\nhath no place in you.\\nPharisees: Abraham is our father.\\nChrist: If ye were Abraham s children, ye\\nwould do the works of Abraham. But now ye\\nseek to kill me, a man that hath told you the\\ntruth, which I have heard of God this did not\\nAbraham.\\nPharisees: We be not born of fornication;\\nwe have one Father, even God.\\nChrist: If God were your Father, ye would\\nlove me for I proceeded forth and came from\\nGod. Ye are of your father the devil, and the\\nlusts of your father ye will do he was a\\nmurderer from the beginning, and abode not\\nin the truth, because there is no truth in him.\\nWhen he speaketh a lie, he speaketh of his\\nown for he is a liar, and the father of it. And\\nbecause I tell you the truth, ye believe me not.\\nPharisees: Say we not well that thou art a\\nSamaritan, and hast a devil?\\n43", "height": "3472", "width": "2244", "jp2-path": "conversationswit00newm_0049.jp2"}, "50": {"fulltext": "Conversations with Christ\\nChrist: I have not a devil; but I honor my\\nFather, and ye do dishonor me. Verily, ver-\\nily, I say unto you, If a man keep my saying,\\nhe shall never see death.\\nPharisees: Now we know that thou hast a\\ndevil. Abraham is dead, and the prophets and\\nthou sayest, If a man keep my saying, he shall\\nnever taste of death. Art thou greater than our\\nfather Abraham, which is dead and the proph-\\nets are dead: whom makest thou thyself?\\nChrist: Your father Abraham rejoiced to\\nsee my day and he saw it, and was glad.\\nPharisees: Thou art not yet fifty years old,\\nand hast thou seen Abraham?\\nChrist: Verily, verily, I say unto you, Be-\\nfore Abraham was, I am.\\nThe conversation ends in tumult. The\\nPharisees, enraged by their defeat in argument,\\nresort to violence. They rend the air with\\ncurses; they rush upon him; they tear up the\\nstones of the streets to stone him to death.\\nSee that Jewish mob, those Pharisees with\\ntheir phylacteries, often seen on the corner of\\nthe street making long prayers to be seen of\\nmen; see them pick up the stones and hurl at\\nhis sacred head.\\nBut he was not there; he had vanished;\\nhe had dematerialized in their very presence.\\n44", "height": "3448", "width": "2216", "jp2-path": "conversationswit00newm_0050.jp2"}, "51": {"fulltext": "Conversations with Christ\\nHe had this wondrous power of invisibility.\\nThis was the only kind of miracle Jesus per-\\nformed to defend himself. Once in Nazareth\\nand three times in the Holy City, St. Luke\\nsays of the Nazareth mob, He passing through\\nthe midst of them went his way. St. John\\nsays of the Jerusalem riot, He went out of the\\ntemple, going through the midst of them, and\\nso passed by. He did not fly in fear, but his\\nfamiliar saying was, My hour is not yet\\ncome. He always had this marvelous power.\\nHe could appear and disappear at will. He\\nbelonged to two worlds. From the bosom of\\nthe everlasting Father he came and dwelt on\\nearth thirty-three years; and at death passed\\ninto the heavens for three days; returned and\\nlived with his earthly friends forty days, and\\nthen ascended to his invisible throne, whence\\nhe will come again with all his holy angels.\\n45", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0051.jp2"}, "52": {"fulltext": "", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0052.jp2"}, "53": {"fulltext": "Resist the devil, and he will flee from you. Draw\\nnigh to God, and he will draw nigh to you.\\nJames.\\nLet your conversation be without covetousness.\\nYe have heard of my conversation in time past.\\nPaul.\\nAmong whom also we all had our conversation in\\ntimes past. Paul to the Ephesians.\\nAnd delivered just Lot, vexed with the filthy conver\\nsat ion of the wicked. Pete?", "height": "3456", "width": "2192", "jp2-path": "conversationswit00newm_0053.jp2"}, "54": {"fulltext": "", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0054.jp2"}, "55": {"fulltext": "Conversations with Christ\\nIII\\nChrist s Conversation with Satan\\nJesus answered and said unto him, Get thee behind me,\\nSatan. Luke iv, 8.\\nThey had known each other in the spirit\\nworld. In those happier days one was on the\\nthrone of his Father, adored by angelic hosts\\nthe other was chief among the angels, a prince\\nto the King immortal. In his primal estate\\nthe tempter was a glorious being, one of the\\nfirstborn sons of light, who shouted for joy\\nwhen the morning stars sang together. Of\\nsplendid intellect, he outranked all his fel-\\nlows in the brilliancy of his endowments. He\\nwas more majestic than Gabriel, more power-\\nful than Michael, and blazed in beatific vision\\nbefore the throne of the Supreme. When he\\nkept not his first estate, but left his own habi-\\ntation and descended to earth, he appeared as\\nlightning falling from heaven. How mag-\\nnificent The test of his loyalty to the throne\\nof the universe was to remain in the heavenly\\nsphere assigned him. But a knowledge of a\\nnew creation on our earth, of beings in the\\n4 49", "height": "3472", "width": "2244", "jp2-path": "conversationswit00newm_0055.jp2"}, "56": {"fulltext": "Conversations with Christ\\nimage of God, had excited his ambition, and\\nhe descended to our Eden. What a descent!\\nIn the twinkling of an eye he was changed\\nfrom an angel to a devil I He never left our\\nplanet, and is now as ever the prince of this\\nworld.\\nThe splendor of his mind is seen in the con-\\nsummate ingenuity of his plans. He solicits\\nto sin with the promise of some reward. The\\nwisdom of the serpent is the symbol of his\\ngenius, and the strength of the lion is the\\nmeasure of his power. He is monarch of all\\nhe surveys. This world is his dominion, and\\nhe claims the right to offer it to another. The\\nelements obey his command. He is the prince\\nof the power of the air. The fire of God fell\\nfrom heaven at his invocation and consumed\\nthe flocks of Job; at his call the winds came\\nfrom the wilderness, and smote the good\\nman s house to the death of his sons disease,\\npoverty, and death are in his awful retinue.\\nHis disguises are many; now a serpent and\\nanon an angel of light; he comes as a friend\\nto relieve hunger, as an inquirer for the Mes-\\nsiah, as a proprietor to offer a world for an\\nalliance.\\nThe Master never failed to recognize the\\ntempter s personality as prince of devils. He\\n50", "height": "3452", "width": "2244", "jp2-path": "conversationswit00newm_0056.jp2"}, "57": {"fulltext": "Conversations with Christ\\nknew that he was not conversing with an im-\\naginary foe, and the ordeal through which he\\nwas soon to pass was neither an allegory nor\\na vision, nor a mental struggle, nor the off-\\nspring of human passions and circumstances,\\nbut a conflict with the chief of evil spirits of\\nimmense power and intense individuality. He\\ndid not seek this conversation, for he would not\\nbe the author of his own temptation; nor did\\nhe dread the onset, for devils were subject un-\\nto him. They knew him, called him by name,\\nprayed to him, and obeyed him whenever he\\ncommanded them to come out of the pos-\\nsessed. As angel spirits attended him, so devil\\nspirits dreaded him. He often told his friends\\nthat as there are good men and bad men, so\\nthere are good angels and bad angels. He up-\\nheld the charmed story of angelic visitations\\nto patriarchs, to the shepherds of Bethlehem,\\nand the splendid mission of Gabriel to Daniel\\nin Babylon and to Mary in Nazareth and also\\nthe visit of Satan to Job, of his quarrel with\\nthe archangel Michael about the body of\\nMoses, and of his desire to have Peter to\\nsift him as wheat. He taught that angelol-\\nogy and demonology are parts of a great\\nwhole, the two great testaments of the moral\\nuniverse; that as good angels are ministering\\nSi", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0057.jp2"}, "58": {"fulltext": "Conversations with Christ\\nspirits, so bad angels come to men in human\\nform, control their thoughts, and influence\\ntheir destiny. He ever acted and spoke as\\none living in the foci of three worlds of an-\\ngels, of devils, of men. He could pray to his\\nFather for seventy-two thousand angel-war-\\nriors. He could say to the prince of devils,\\nGet thee hence, and when he approached\\nlesser demons they cried out, Hast thou come\\nhither to torment us before our time? He\\never lived where these three worlds impinge,\\nand held in his right hand the keys of\\nHades. He boldly ascribed all the evil in the\\nworld, whether of sin against God or crime\\nagainst man, to Satanic power, and thereby\\nlifted the crushing responsibility from human\\nnature, which is subject to temptation.\\nThe scene of this conversation is the west-\\nern side of the valley of the Jordan, amid the\\nsolitudes of Ouarantania the Mountain of the\\nForty the days of the temptation. Neither\\nApelles with his brush nor Burke with his\\npen could sketch the dreary aspect of this for-\\nbidden spot. The hills are broken into a thou-\\nsand rugged peaks, and their color is a mixture\\nof a dull yellow, red, and white; the depres-\\nsions are dry and stony, and on that blighted\\nsoil there is neither shrub nor flower nor blade\\n52", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0058.jp2"}, "59": {"fulltext": "Conversations with Christ\\nof grass. It is desolation with nothing to re-\\nlieve; no bird banquets the ear with its music,\\nno flower charms the eye with its hues or de-\\nlights the smell with its perfume, and no foun-\\ntain sparkles in the sunlight or bubbles to\\nslake the traveler s thirst. The rocks seem\\nscorched with the fires of hell. Over it the\\nvulture flies, and on its accursed cliffs prowl\\nthe jackal by day and the hyena by night. It\\nis now as in the past the den of thieves; and\\nthe tourist of to-day, on his way from Jerusa-\\nlem to Jericho, can see the robber Bedouin\\npeering from behind some peak with rifle lev-\\neled at the passing wayfarer for he who goes\\ndown to Jericho now as of yore falls among\\nthieves. Hard by the roadside are broken\\nwalls, fragments of an arch, and deep vaults\\nwhich mark the site of the inn to which the\\nGood Samaritan carried the robbed and\\nwounded traveler shunned by the priest and\\nLevite. This was the chosen abode on earth\\nfor the devil and his angels, counterpart of\\nPandemonium. Hither the Spirit led the Son\\nof God to converse with the Prince of Dark-\\nness.\\nAfter great triumphs come great trials. The\\nMaster had just been proclaimed the Messiah\\nof God by the greatest of the prophets. It was\\n53", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0059.jp2"}, "60": {"fulltext": "Conversations with Christ\\na grand scene. From the base of Quarantania\\nto the banks of the Jordan extends the vast\\nand fertile plain of Jericho. Beyond the river\\nrise the trans-Jordanic range, massive and sol-\\nemn, from whose summits Moses passed to\\nhis reward. Between plain and mountain\\nflows the Jordan, from the fountains of\\nBanios to the basin of the Dead Sea. After all\\nthe people had been baptized the Master pre-\\nsents himself to be inducted into his high-\\npriesthood. The honor was too great for the\\nBaptist, and he declines, but yielding to the\\nrightful claims upon his ministry, he officiates\\nat the inauguration of the Messiah. Impress-\\nive and grand, it far excelled all the corona-\\ntions of earth. The heavens open a dove from\\nthe groves of paradise hovers above him; a\\nvoice from out the excellent glory proclaims,\\nThis is my beloved Son, in whom I am well\\npleased. What rapture fills his soul when\\nonce more he hears his Father s voice, attest-\\ning his mission of truth and duty, whose be-\\nneficent influence would go forth as the beams\\nof the morning.\\nThe time of this conversation is uncertain.\\nOne of his biographers intimates that the\\ntemptation followed immediately the baptism;\\nanother gives us an itinerary covering many\\n54", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0060.jp2"}, "61": {"fulltext": "Conversations with Christ\\ndays, during which Andrew and Peter, Philip\\nand Nathanael,and St. John were called. And\\nthe third day there was a marriage in Cana of\\nGalilee, and Jesus was called, and his disci-\\nples. These writers pay little attention to\\nchronology and the continuity of events; they\\nrecord facts and leave to us the historical con-\\nnection. The language of the tempter sug-\\ngests that the Master had put forth claims to\\nthe Messiahship and the people had received\\nhim. It may have been a year after the bap-\\ntism when Jesus was in the height of his fame.\\nHis fame went throughout all Syria, and\\nthere followed him great multitudes of people\\nfrom Galilee, and from Decapolis, and from\\nJerusalem, and from Judea, and from beyond\\nJordan. He had mingled in the festivities of\\nthe people; had attended their weddings, and\\noften accepted invitations to dine with the pub-\\nlicans. He was present at a great feast in\\nthe house of his friend Matthew, who had in-\\nvited a great company of publicans and oth-\\ners. These festive scenes and applauding\\nmultitudes gave currency to the rumor that,\\nunlike the Baptist, who fasted oft and was\\nabstemious, the Messiah was called glutton-\\nous, and a winebibber. He must now with-\\ndraw from these exciting influences and give\\n55", "height": "3460", "width": "2228", "jp2-path": "conversationswit00newm_0061.jp2"}, "62": {"fulltext": "Conversations with Christ\\nfresh proof of his divine mission. There is\\nan awful power in St. Mark s saying, The\\nSpirit driveth him into the wilderness, and\\nHe was with the wild beasts. There is a\\nsublime solemnity in another expression,\\nThen was Jesus led up of the Spirit into the\\nwilderness to be tempted of the devil. It is\\nnot an impulse nor a rage of passion that\\nsweeps him on with whirlwind energy. There\\nis deliberation; the place is chosen; the object\\nis announced, To be tempted of the devil.\\nAs the Spirit of the Lord had transported\\nPhilip from the valley of Roses, where he had\\nbaptized the eunuch, to Azotus, on the shores\\nof the Mediterranean thirty miles away, so now\\nthe same Spirit withdraws the Master from\\nscenes of excitement to the solitudes of Quar-\\nantania. It was common for him to withdraw\\nfrom the society of his friends and spend the\\nnight alone in prayer and at times he requested\\nthem to leave him and permit him to journey\\nalone. Sometimes his whereabouts was un-\\nknown, and the people would inquire, Where\\nis he What think ye will he not come to the\\nfeast? But it is unlikely that he would with-\\ndraw in the midst of his great career and his\\nwhereabouts remain unknown for forty days\\nand forty nights, a perplexity to his friends\\n56", "height": "3452", "width": "2244", "jp2-path": "conversationswit00newm_0062.jp2"}, "63": {"fulltext": "Conversations with Christ\\nand a wonder to the people. There is a man-\\nifest propriety in the continuity of events in\\nhis life his birth, preparation, baptism, temp-\\ntation, public ministry, trial, crucifixion, resur-\\nrection, and ascension. And while St. John\\nintimates an intervening period, yet there is a\\nnaturalness in the long-occupied notion that\\nfrom the fullness of the joy and glory of the\\ninauguration by the Baptist, the dove, and the\\nFather s voice, he should pass into the wilder-\\nness and contend with that same fallen angel\\nwho had triumphed over Adam in Eden.\\nAs this fallen angel has the power of trans-\\nformation, and sometimes appears as an an-\\ngel of light to deceive the very elect, it is\\nprobable he comes to the Messiah in the barren\\nwilderness as a friend, perhaps an inquirer in\\nthe form of the high priest of Jerusalem. How\\ncourteous his inquiry, If thou be the Son\\nof God. The voice from heaven proclaimed\\nthat Sonship, and it is not now questioned nor\\ndenied, only proof is requested. The fast had\\ngone on through forty days and forty nights,\\nand now nature claims recuperation. He was\\nafterward an hungered. The divine power\\nwhich had sustained him in the fast is with-\\ndrawn, and, like any man, he felt the pangs of\\nhunger followed by physical exhaustion, nerv-\\n57", "height": "3460", "width": "2200", "jp2-path": "conversationswit00newm_0063.jp2"}, "64": {"fulltext": "Conversations with Christ\\nous prostration, and mental lassitude, incident\\nto the fast and mental struggle with this ac-\\ncomplished tempter. Around him on all the\\nhills in that wilderness are siliceous accretions,\\nin shape and color like the little loaves of\\nEastern bread as if petrified. Command that\\nthese stones be made bread. Taking one in\\nhis hand, he presents it to the hungry Messiah,\\nand perhaps reminded him of the manna that\\nfell in another wilderness, and of the ravens\\nthat fed Elijah in the neighboring vale by the\\nbrook Cherith, and of the angels who spread a\\ntable for the same prophet on the burning\\nsands of Arabia. Where are the ravens and\\nwhere the angels now Must the Son of God\\nperish with hunger? What an appeal to his\\nknowledge and power as the chemist of all\\nnature! Convince me and relieve yourself\\nby this display of your lofty claim. The\\ntempter had come in the crucial moment. The\\nmental tension of forty days with devils had\\nrendered him oblivious to hunger, for there is\\nan oblivious power in excitement which ren-\\nders the soldier in battle unconscious of his\\nwounds. But the reaction came at last; all\\nthe assaults on the mind had been resisted, and\\nnow the attack on the senses is made. Eat\\nand live is the tempting suggestion.\\n58", "height": "3452", "width": "2244", "jp2-path": "conversationswit00newm_0064.jp2"}, "65": {"fulltext": "Conversations with Christ\\nHow intently the Master must have gazed\\nupon his solicitor to evil He did not deny his\\nhunger, nor did he deny his power to trans-\\nmute the stones into bread, nor did he deny his\\nFather s care for him. He declared that the\\nsoul is of more value than the body; that the\\nsatisfaction of our physical appetites is less\\npleasurable than the satisfying joy of the spirit\\nthat we have a higher nature whose supreme\\ndelight is doing the will of the Lord. He does\\nnot refer to his divine nature, but attests his\\nhumanity, and relates to all men. Man shall\\nnot live by bread alone, but by every word\\nthat proceedeth out of the mouth of God. He\\ndid not say that God shall not live, for he was\\ntempted and triumphed as a man; and as a\\nman he asserts his preference for the word of\\nGod, the command and promise of his Father.\\nHow wonderful the answer! Yet the reply\\nis the occasion for the second temptation. He\\nhad proclaimed his trust in God; that trust is\\nnow assailed. He does not argue the point;\\nconcedes it. Thou hast refused to gratify\\nyour palate, and that on holy ground. How\\ndost thou know that thou art the Son of God?\\nHow do the people know it? Stories of your\\nwonderful bzrth may be fables; the dove and\\nthe voice at your baptism may have been illu-\\n59", "height": "3460", "width": "2204", "jp2-path": "conversationswit00newm_0065.jp2"}, "66": {"fulltext": "Conversations with Christ\\nsions. Come to the pinnacle of the temple,\\n300 feet high, and I will gather all the people\\nthither to see you. Cast yourself down;\\nGod will give his angels charge over you. You\\nare unknown you will be popular as the Mes-\\nsiah of God. How subtle the suggestion\\nWhat a challenge to his pride, ambition, and\\nvanity! Can anything search the heart more\\nkeenly? What is more tempting to the wise\\nthan to question their wisdom? What an in-\\nsult it was to his noble soul, If thou be!\\nWhat a world of mystery there is in that mon-\\nosyllable if! I do not say that thou art not\\nthe Son of God, but if thou be the Son of God,\\ncast thyself down; for it is written, He shall\\ngive his angels charge concerning thee and in\\ntheir hands they shall bear thee up, lest at any\\ntime thou dash thy foot against a stone.\\nOn the eastern side of Jerusalem Herod the\\nGreat reared a magnificent marble gallery; it\\nrose in splendor 300 feet high. The great\\nTemple Area on which stood the temple was\\n1,000 feet from east to west and 1,500 feet\\nfrom north to south. Around this splendid\\narea was this great gallery of glory, a series of\\ngalleries, and on the highest, 300 feet high,\\nwas the promenade, and there the people of the\\nHoly City were wont to linger and look down\\n60", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0066.jp2"}, "67": {"fulltext": "Conversations with Christ\\ninto the deep valley of the Kidron, and out on\\nthe Mount of Olives, the valley of the Jordan,\\nand Mount Pisgah beyond. Here stood the\\nMessiah when tempted to suicide. What a\\nspectacle! I will appoint the day; all Jerusa-\\nlem will assemble in the valley below, and on\\nthe declivities of Moriah, and on the acclivities\\nof Olivet; and as thou leapest the angels will\\nappear and bear thee up. Then all the people\\nwill hail thee as the immortal Shiloh. What\\na sequence in these temptations first to appe-\\ntite, then to presumption, now to death This\\nwas an assault upon the whole system of means\\nto ends, upon the correlative duties, that we\\nare to act when duty calls, and that in the in-\\nterest of humanity that we are not to attempt\\nto walk the sea unless duty calls; that we are\\nnot to expose ourselves contrary to nature s\\nlaws unless necessity requires that we are ever\\nto live in harmony with nature, and never ex-\\npect divine aid outside of law. Law is God.\\nAnd what was the answer? It is written\\nagain, Thou shalt not tempt the Lord thy\\nGod. To save a ruined world the Messiah\\ncould step from mountain top to mountain top\\naround the world, or tread the oceans as mar-\\nble paths, but he must not tempt the Highest.\\nPresumption is a crime against nature.\\n61", "height": "3460", "width": "2228", "jp2-path": "conversationswit00newm_0067.jp2"}, "68": {"fulltext": "Conversations with Christ\\nA second journey is now proposed. The\\nassault on the appetite has failed, and that on\\npride has failed, but success may attend an\\nappeal to the last infirmity of noble minds.\\nWhat an astute logician is the tempter! The\\nthird solicitation comes from the second, as the\\nsecond came from the first. Does he transform\\nhimself into the person of the Roman procon-\\nsul, Pontius Pilatus, governor of Judea, whose\\nambitious dreams had tempted him to imperial\\ndominion It was a plot rather than a posses-\\nsion. It was a proposed alliance for the con-\\nquest of the world. It was a suggestion along\\nthe line of the Messiah s mission. Thou art\\npoor, here is wealth thou art a prince without\\na dime a king without a kingdom a Messiah\\nwithout a disciple. Thou hast come to estab-\\nlish the kingdom of the brotherhood of man,\\nthe highest form of humanity, the noblest\\ncivilization with its retinue of purity and hope,\\nof peace and happiness, of power and glory.\\nLet us form a holy alliance. Let us cross the\\nJordan and stand where Moses stood, on the\\nmountains of Nebo, to the top of Pisgah. Ti-\\nberius Claudius Nero is old and infamous,\\ndreaded by the Senate and hated by the people\\nhe is now in retirement on the island of Capri,\\nand has abandoned his empire to the detestable\\n62", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0068.jp2"}, "69": {"fulltext": "Conversations with Christ\\nSejanus. Behold his empire of one hundred\\nand twenty millions of people, washed on the\\neast by the Tigris and the Euphrates, on the\\nwest by the Mediterranean and the Atlantic,\\nand stretching far into Africa to the Mountains\\nof the Moon. Behold this vision of the Roman\\nworld, and beyond are Persia and India, China\\nand Japan. O, thou Nazarene, pretended Mes-\\nsiah, join me in this alliance; seize the scepter\\nof Rome, place Caesar s crown upon thy brow,\\nand thou shalt have the kingdom of this world\\nand the glory thereof. It is possible. Once I\\ngave the whole world to Alexander of Mace-\\ndon, who seized Greece, took all Asia Minor,\\nsubdued the land of the Sphinx and pyramids,\\noccupied Jerusalem, conquered all Syria, all\\nthe valley of the Euphrates, and the whole of\\nPersia to the banks of the Indus, and pro-\\nclaimed, T am master of the world. There\\nis but one condition acknowledge my suprem-\\nacy; All these things will I give thee, if thou\\nwilt fall down and worship me.\\nHow seemingly proper and beneficent the\\noffer! The world to be the Messiah s without\\nan army of missionaries or a procession of\\nmartyrs. But the condition was appalling; it\\nwas the sanction of Satan s rebellion in heaven\\nit was the worst form of idolatry devil- wor-\\n63", "height": "3460", "width": "2224", "jp2-path": "conversationswit00newm_0069.jp2"}, "70": {"fulltext": "Conversations with Christ\\nship. All the indignation of the Messiah s\\nrighteous soul was kindled, and it burned like\\na mountain on fire. The tempter stands naked\\nbefore him. It is the devil; the mask has\\nfallen the transformation vanishes he who be-\\nguiled Adam is revealed. The Messiah com-\\nmands, Get thee hence, Satan; begone, thou\\ncondemned spirit, begone. Once more he\\nquotes from the law, For it is written, Thou\\nshalt worship the Lord thy God, and him only\\nshalt thou serve.\\nThe conversation ends. But the Messiah\\nnever forgot that terrible interview. He re-\\ncalled it often. He would say to the tempted\\npeople: I was tempted by the prince of this\\nworld to enter into an alliance with him; he\\nappealed to my ambition to worship him, and\\nall kingdoms should be mine. Had I yielded,\\na world would have been lost. What shall it\\nprofit a man, if he gain the whole world, and\\nlose his own soul\\nWhat followed? Behold, angels came and\\nministered unto him. They had been watch-\\ning the conflict, but dare not interfere, and will\\nnot appear till devils depart. They minis-\\ntered unto him. They spread a table for him\\nin the wilderness, as in the days of Elijah.\\nThey embraced him and shouted, Thou hast\\n64", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0070.jp2"}, "71": {"fulltext": "Conversations with Christ\\nwon, won for humanity! How serene his\\nspirit! How profound the repose of his great\\nsoul when conscious that he had done what\\nAdam failed to do, but might have done\\nHow striking the comparisons and the con-\\ntrasts between these two great historic char-\\nacters of the world Both were Federalists\\neach the head of a race, the old and the new;\\none was a living soul, the other a conquering\\nspirit; the first was the figure of him that was\\nto come. Both were tempted to sin by the\\nsame tempter. Both were to fast as a test of\\nprobation one from a particular food, the other\\nfor a particular season. In each case the point\\nof attack was the appetite; in the one a new\\nrelish, a fresh sensation in the other to satisfy\\nhunger before the appointed time. Both were\\ntempted to ambition one to be wise what\\nis more comely than wisdom? the other to be\\nrich, to gain the whole world. Both were\\nfaultless a perfect body, an unclouded intel-\\nlect, a spotless moral nature. Behold the con-\\ntrasts A garden of delights, whose virgin soil\\nwas carpeted with living green, adorned with\\nflowers of every hue and sweetest odor,\\nstudded with trees whose multiplied fruits de-\\nlighted the eye and gratified the taste, in whose\\nboughs lived and sang in ravishing notes birds\\n5 65", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0071.jp2"}, "72": {"fulltext": "Conversations with Christ\\nof exquisite plumage, under skies forever\\nfriendly, where zephyrs breathed perennial\\nsummer, and rivers flowed in majesty, and\\nfountains sent forth pearly spray flecked with\\nrainbow beauty; and wherein every want was\\nsupplied, every desire gratified, every wish de-\\nlighted; wherein health was perpetual, youth\\nimmortal, the mind clear as a cloudless sky, the\\nconscience at peace, the heart sweet with love,\\nand marriage a sacrament. How different\\nfrom a lonely wilderness, wherein neither\\nshrub grows nor flower blooms, nor birds sing,\\nnor fountains flow where the rocks are\\nscorched with eternal fires; the desolation is\\nsupreme under burning skies in summer, and in\\nwinter the maddened winds howl like ten thou-\\nsand furies fit place for the devil and his an-\\ngels to tempt the Saviour of mankind.\\nHow short the struggle in Eden, perhaps\\nnot a day, but one assault at that; but in\\nQuarantania assault after assault through forty\\ndays, the weakest point first assailed the pang\\nof hunger, that fevers the brain, unnerves the\\nsystem, and disqualifies for persistent effort.\\nAround one was an atmosphere of absolute\\npurity. No corrupt public opinion constrained\\nhis action, and no long and fearful history of\\nthe world of manifold crimes and miseries to\\n66", "height": "3456", "width": "2252", "jp2-path": "conversationswit00newm_0072.jp2"}, "73": {"fulltext": "Conversations with Christ\\nweaken his faith. But to the other the world\\nwas a lazaretto of moral pollution, and for\\nthirty years he had been subjected to the so-\\nciety of impure beings, and behind him were\\nforty centuries of wars, idolatry, and inhu-\\nmanity, depressing to his spirit and dishearten-\\ning to his merciful mission. To one was com-\\nmitted the easier task to perpetuate the purity\\nof his race by his ever obedience; the mission\\nof the other was to recover a lost race. One\\nhas to hold the fort, the other has to take. It\\nwas the folly of the first Adam to hold a par-\\nley with the tempter, and argue the command\\nof God to justify his disobedience; but the an-\\nswer of the second Adam was a quick, positive\\nrefusal, backed by a scriptural quotation to\\nstrengthen his resistance. Then came the cul-\\nmination. One yields and is driven from\\nparadise; the other resists and is received up\\ninto glory. Christ reverses what Adam did\\nand did what Adam failed to do. Then came\\nthe angels, came to both, but how different the\\nobject of their coming! They came to Eden\\nand found an empty paradise, for God drove\\nout the man, and he placed at the east of the\\nGarden of Eden cherubim and a flaming\\nsword which turned every way to keep the way\\nof the tree of life. But how joyous was their\\n67", "height": "3460", "width": "2264", "jp2-path": "conversationswit00newm_0073.jp2"}, "74": {"fulltext": "Conversations with Christ\\nmission to the wilderness! Behold, angels\\ncame and ministered unto him, and the wil-\\nderness and the solitary place shall be glad for\\nthem and the desert shall rejoice, and blossom\\nas the rose.\\nThe conversation ends, but not its lessons.\\nThey are immortal. And what are they?\\nThere is no sin in temptation; it is a compli-\\nment to virtuous manhood; it supposes that\\nthere is resident virtue of which the tempted\\nmay be bereft. The totally depraved are\\nnever tempted; they can descend no lower.\\nThe refinement of temptation tallies with the\\nrefinement of character. He who was without\\nsin, in whom was no guile, was tempted in\\nall points like as we are. There is no virtue\\nwithout probation. Angels and men are tested.\\nAll the celestial ones have proved their right to\\nhappiness and glory by resistance. Liberty is\\npower to stand and power to fall, an awful\\npower, but becoming one made a little lower\\nthan God. No one can be proud of virtue not\\nhis own. The throne of the Creator is not sur-\\nrounded by automatons to chant doxologies.\\nFree himself, the Christ respects those who are\\nfree to do his will. Because he could have\\nyielded, there is force in his temptation, power\\nin his example, honor in his resistance.\\n68", "height": "3452", "width": "2252", "jp2-path": "conversationswit00newm_0074.jp2"}, "75": {"fulltext": "Conversations with Christ\\nMan can do what Christ did. Because\\nthou hast kept the word of my patience, I also\\nwill keep thee in the hour of temptation, by\\nusing the Master s saying, Get thee behind me,\\nSatan: thou art an offense unto me: for thou\\nsavorest not the things that be of God, but\\nthose that be of men. And all can say with\\nthe Messiah, The prince of this world cometh\\nand hath nothing in me. I have overcome the\\nworld.\\n69", "height": "3460", "width": "2224", "jp2-path": "conversationswit00newm_0075.jp2"}, "76": {"fulltext": "", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0076.jp2"}, "77": {"fulltext": "Having your conversation honest among the Gentiles\\nthat, whereas they speak against us as evil doers, they may\\nby your good works, which they shall behold, glorify God.\\n\u00e2\u0080\u0094Peter.\\nWe may not be able to perform all the high religious\\nduties demanded by the law of the Lord, but we can\\nplace our feet in Christ s footprints and illustrate by a\\nwell-ordered life and godly conversation that we have\\nbeen with Jesus and learned of him. \u00e2\u0080\u0094J. P. N.", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0077.jp2"}, "78": {"fulltext": "", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0078.jp2"}, "79": {"fulltext": "Conversations with Christ\\nIV\\nChrist s Conversation with His Friends\\nHe asked his disciples, saying, Whom do men say that I,\\nthe Son of man, am? Matt, xvi, 13.\\nIt was the third year of his public career.\\nIt was the period of rejection. It was the time\\nwhen his unpopularity was apparent to all. He\\nwas now an outlaw. A price had been placed\\nupon his head. He was a fugitive from the\\ncommonwealth of Israel. He had found an\\nasylum in the dominion of a pagan prince.\\nThe scene was on the upper Jordan, twenty\\nmiles north from the Sea of Galilee. The old\\ntown was called Caesarea Philippi in honor of\\nCaesar Augustus, the emperor, and Philip the\\ntetrarch, of the house of Herod. The famous\\nold city stood at the base of the primordial\\nHermon, with winter on its brow, spring in its\\nlap, and summer at its feet. From ten of the\\nperennial and largest fountains in the world the\\nwaters of the Jordan gush forth flowing south-\\nward to the little Lake Huleh, on whose shores\\nAbraham had contended in battle, and nine\\nmiles farther they form the beautiful Lake Ti-\\n73", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0079.jp2"}, "80": {"fulltext": "Conversations with Christ\\nberias. Among such scenes of mingled beauty\\nand grandeur, of river and lake, of gorge and\\nmountain, the Saviour sojourned in exile.\\nNever an extensive traveler, never going south\\nbeyond Bethlehem, nor westward farther than\\nTyre and Sidon, nor to the eastward of the Jor-\\ndan except to Bethabara, where John had\\nbaptized, nor to the north but to Csesarea\\nPhilippi a limited but constant traveler, who\\nwent about doing good. There had been\\nmany vicissitudes in his wonderful life. There\\nwere fluctuations in the public mind. Now the\\npeople would crown him King of Israel, and\\nanon they would banish him to heathen lands.\\nIn strange alternations his ears were banqueted\\nwith hosannas and then terrified with the awful\\ncry, Crucify him, crucify him. He was now\\nalone with the twelve. Once before he had\\nturned to them and said, Will ye also go\\naway? They had followed him through good\\nreport and evil report. He had instructed\\nthem as had no other religious teacher, and dis-\\nplayed before them a power over nature that\\nhad eclipsed the wonders of the past. They\\nhad experienced a beautiful soul-rest while in\\nhis society, but there was a mental rest for\\nwhich they sighed. It was no longer an open\\nquestion with them whether the soul can repose\\n74", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0080.jp2"}, "81": {"fulltext": "Conversations with Christ\\nundisturbedly in Christ when the intellect is\\nconfused with conflicting opinions, filled\\nwith anxious doubts, and the judgment hesi-\\ntating to accept the evidence furnished. While\\nChristianity is the noble religion of the sensi-\\nbilities, soliciting our affections, animating our\\nhopes, stimulating our faith, inflaming our zeal,\\nand cheering us with prospects enchanting and\\nlovely, yet it does this by an intellectual eleva-\\ntion imparted from on high, with thoughts sug-\\ngested by angels and spirits, or words spoken\\nby accredited messengers. The time had come\\nfor Christ to give to the twelve this mental rest.\\nHe initiated this conversation by a question\\nintensely personal, the correct answer to which\\nwould startle the world. He had prepared\\ntheir minds to receive the assertion of a great\\ntruth by warning them against the errors of the\\nday, and had prepared himself for the occasion\\nby spending the previous night in prayer. In\\nthat historic group were his three confidential\\nfriends, Peter, Tames, and John; Philip, the\\nlovable; Nathanael, the scholar; and Thomas,\\nthe skeptic; Simon Zelotes, Andrew of Beth-\\nsaida, and James, afterward Bishop of Jerusa-\\nlem Thaddeus, or Lebbeus, Judas or Kerioth,\\nand Matthew, collector of customs with these\\nstanding around him in a semicircle he begins\\n75", "height": "3472", "width": "2244", "jp2-path": "conversationswit00newm_0081.jp2"}, "82": {"fulltext": "Conversations with Christ\\nthe conversation. As if an angel had whis-\\npered, each felt the greatness of the hour, big\\nwith the destiny of a world. The question he\\npropounded seemed casual and superficial.\\nThey were men of the people; they knew the\\npublic mind they had thought much and heard\\nall. They were now to witness for the people\\nand report to him the impressions made by\\nhis words, his miracles, and his character.\\nIt was not prompted by pride, for he had none\\nto gratify; nor curiosity, for he was without\\nvanity; nor ambition, for he had no worldly\\nplans to execute; nor revenge, for he was the\\nfriend of all, the enemy of none. Inspired\\nby the noblest impulse, he would correct false\\nimpressions and impart truth, and thereby en-\\nlarge the sphere of goodness. The purpose of\\nthe question was to make the twelve the cus-\\ntodians of a claim which would lead to dun-\\ngeons and to thrones, to his execution on\\nCalvary, and to their martyrdom in many\\nlands, and ultimately to his coronation on the\\nthrone of the universe and to their exaltation\\nto the right hand of his majesty on high.\\nWhom do men say that I, the Son of man,\\nam They recited the rumors of the day, the\\nvariety of impressions made. All the people\\nconceded the mystery of his being, and all were\\n76", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0082.jp2"}, "83": {"fulltext": "Conversations with Christ\\nperplexed where to place him among good\\nmen or bad men or deceived men, and whether\\nto call him creation or creator, devil or angel.\\nThe rumors reported were highly honorable.\\nIt was an honor to be called John the Baptist,\\nprophet of the prophets, hero of heroes, martyr\\nof martyrs; or Elijah, who had anointed kings\\nand went to heaven in a chariot of fire or Jere-\\nmiah, whose eyes were a fountain of tears;\\nor one of the unnamed immortal prophets, per-\\nhaps Samuel or Isaiah or Daniel. This must\\nhave gratified his great soul, but it did not\\nsatisfy. How passing strange that after three\\nyears of his wonderful ministry, declaring\\ntruths older than time, vast as eternity, change-\\nless as God; living a sinless life, without\\nreproach and irreproachable; performing won-\\nders on mind and matter, on land and sea, and\\nblessing all who had accepted him gladly, yet\\nin all that medley of opinions no one called him\\nthe Messiah of God.\\nA soul less great would have abandoned his\\nmission and given up a world, ungrateful and\\nunbelieving, to believe a lie that it might be\\ndamned.\\nThe conversation goes on. All that had\\nbeen said in question and answer was prelim-\\ninary to a final question and a final reply. That\\n77", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0083.jp2"}, "84": {"fulltext": "Conversations with Christ\\ntwelve must answer for themselves, profess\\ntheir faith, and reveal their convictions. Had\\nthey answered for themselves as they had for\\nthe people, the world s whole destinies might\\nhave been changed, the Saviour would have\\nfailed in his mission, Christianity never have\\nbeen, and Christendom unknown to history.\\nIt was a supreme moment. Was there not\\nsilence in heaven? Angels and redeemed\\nspirits awaited their response with untold\\nanxiety, not unlike that which had been expe-\\nrienced for the return of Moses and Elias from\\nthe summit of Tabor. Never was the verdict\\nof twelve men awaited with such deep concern.\\nThe mission of Jesus lay with the disciples.\\nHad they been his disciples in vain Had the\\ndiversified rumors which they had recited to\\nhim unsettled their belief They had reached\\na period in human life of the highest moral\\ngrandeur. Immortal glory or eternal shame\\ndepended on. their confession. Were they to\\nsink back into the obscurity from which they\\nhad been elevated, and into oblivion, from\\nwhich there would be no recall, or rise to\\nimperishable renown, in the glorious com-\\npany of the apostles and the noble army of\\nthe martyrs?\\nTurning to these twelve jurors upon whose\\n78", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0084.jp2"}, "85": {"fulltext": "Conversations with Christ\\nverdict the fate of a new epoch was suspended\\nand the welfare of. our whole race depended, he\\nput the heart-searching, the momentous, the\\nall-embracing interrogation, But whom say ye\\nthat I am? Each word had a vital emphasis\\nand a sublime significance. The first word\\nseparates them from the whole population of\\nPalestine, from the Hebrew commonwealth,\\nfrom the Jewish Sanhedrin, with all its learned\\nrabbis and anointed priests. There is an awful\\ngrandeur in this isolation, from which the brav-\\nest of the brave might shrink, but from which\\nthere is no release. Ye have seen me in the\\nglory of my power over all nature, when winds\\nand waves obeyed me, when disease fled from\\nmy presence, when the dead returned to life at\\nmy command. Ye have heard my words\\nof wisdom, as never man spake. Ye have\\nseen the sinlessness of my life, the beauty of\\nmy spirit, the charity of my works. Whom\\nsay ye that I am? And the sublimity of the\\ninterrogation was in the questioner, who\\nclaimed to be Prophet, Priest, and King,\\ngreater than Moses, greater than Aaron,\\ngreater than Solomon.\\nWe confess our sympathy with the twelve.\\nThey were to decide against a nation, their\\nown nation, and in favor of one man, the man\\n79", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0085.jp2"}, "86": {"fulltext": "Conversations with Christ\\nChrist Jesus. They were to be a unit in their\\nbelief on a stupendous fact, on which there was\\nto be no difference of opinion. Yet in all the\\nages men have differed in their opinions touch-\\ning this many-sided fact. After three years\\nof a wonderful ministry of words and deeds the\\nMaster had failed to produce this unity of faith.\\nDid he attempt an impossibility? The origin\\nof human opinion is difficult of solution. We\\nare made to differ. Such is the constitution of\\nthe human mind, such the process by which\\nmen reach conclusions, such the variant factors\\nin the equation, that the best and wisest of men\\ndiffer on the most beneficent of subjects. Great\\nmen differ as to the best form of government,\\nwhether monarchial or republican; whether\\neducation should be coercive or should be left\\nto parental dictation; whether public morality\\nshould be constrained by civil law or spring\\nfrom private virtue. If men differ on ques-\\ntions purely secular, involving the happiness of\\na whole community and relating to all man-\\nkind, it is not surprising that they hold variant\\nviews on the duties, obligations, and priv-\\nileges of religion. The wisest of men are not\\nagreed as to God, the primal cause of all\\nthings, as to the grounds of religious belief,\\nwhether eternal fitness or the greatest good, or\\n80", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0086.jp2"}, "87": {"fulltext": "Conversations with Christ\\nthe divine will, and whether Christianity is the\\nproduct of a civilization of four thousand years\\nand destined to be superseded by a higher civil-\\nized life.\\nThe sources of our opinions are a beautiful\\nspeculation, and as important as interesting.\\nOne man is the echo of another, and can give\\nno other reason for the faith that is in him than\\nthe same is held by another. Others are so\\nconstituted that from sheer pride of under-\\nstanding and love of distinction they agree with\\nno one else; they lift themselves on a pedestal\\nof isolation to be the observed of all ob-\\nservers; they prefer opposition right or\\nwrong, for Christ or against him. And there\\nis a psychological source of belief. A man is\\na Universalist because of his nature such is the\\nquantity of the milk of human kindness flow-\\ning through his veins he sees but one side of\\nJehovah his mercy. Another is made of\\nsterner stuff, and is a Calvinist, whose rever-\\nence for God s sovereignty is gloomy and un-\\nmerciful, and he would believe in hell if there\\nis no hell. Universalism and Calvinism are\\nidiosyncratic. A man s temperament colors\\nhis devotions, whether simple as a Quaker s or\\nimposing as a papist s. Birth and education\\nare powerful factors in the origin of our reli-", "height": "3460", "width": "2256", "jp2-path": "conversationswit00newm_0087.jp2"}, "88": {"fulltext": "Conversations with Christ\\ngious views. Had John Wesley been born in\\nArabia and in youthhood been the companion\\nof Mohammed, he would have followed the\\ncrescent rather than the cross. In natural en-\\ndowments the founder of Methodism and the\\nfounder of Islamism were not unlike; the for-\\nmer excelled the latter in scholarship, but there\\nis little difference in the splendor of their in-\\ntellects. Each was the leader of men; both\\nhad the genius of organization, and through\\nuntold centuries their influence on the world\\nwill remain. There are so many similar inci-\\ndents in their childhood, in the society into\\nwhich they were thrown, and in happenings on\\ntheir journeys into distant lands and they were\\nreformers by aspiration and philanthropists by\\ninclination. Many a good man has publicly\\nthanked God that he was born in a Christian\\nland. Had John Knox and Ignatius Loyola\\nexchanged the conditions of their childhood,\\nLoyola would have been the vehement icono-\\nclast of popery and Knox the father of the\\nJesuits. Had John Stuart Mill been the son\\nof Howard, the Christian philanthropist, he\\nwould have been the defender of Christ, and\\nnot his prosecutor. Some have risen above the\\nenvironments of parentage and the direction of\\neducation, and have issued into a Christian life\\n82", "height": "3452", "width": "2244", "jp2-path": "conversationswit00newm_0088.jp2"}, "89": {"fulltext": "Conversations with Christ\\nfrom infidel homes, and others have emerged\\ninto the light of the glorious Gospel out of the\\ndarkness of paganism. These are exceptions.\\nThe law of the kingdom is conversion in child-\\nhood. Christianity draws her mighty hosts\\nfrom Christian schools; the Sabbath school is\\nthe nursery of the church. All thy children\\nshall be taught of the Lord is the secret of\\nthe tenacious existence of the Hebrew people,\\nand the fountain of the life of the Christian\\nChurch is that saying of the Master, Suffer\\nlittle children to come unto me, and forbid them\\nnot; for of such is the kingdom of God.\\nSuch facts demand of us a larger sympathy\\nwith those who differ from us in their belief.\\nThe Messiahship of Christ is the largest subject\\never addressed to the human intellect. It is\\ntranscendent. It may be apprehended as a\\nrevelation, but never comprehended as a fact.\\nIt may be received as rational, but can never\\nbe discovered. It is a communication from\\nthe spirit world. This was St. Peter s bless-\\ning, Blessed art thou, Simon Barjona, for\\nflesh and blood hath not revealed it unto thee,\\nbut my Father which is in heaven.\\nThis was not the first announcement of this\\ntruth of truths. All through his public minis-\\ntry he had declared his Messiahship and had\\n83", "height": "3460", "width": "2260", "jp2-path": "conversationswit00newm_0089.jp2"}, "90": {"fulltext": "Conversations with Christ\\naccepted the declaration thereof made by\\nothers. At the beginning of those three event-\\nful years he had heard with complaisant ac-\\nquiescence the confession of Nathanael, Thou\\nart the Son of God; thou art the King of\\nIsrael. Twice in the second year of his min-\\nistry he had permitted the twelve to declare the\\nsame truth once on the night of that storm at\\nsea, when he chided the winds and like little\\nchildren they went to sleep, when the affright-\\ned sailors said, Of a truth, thou art the Son of\\nGod; and again in the time of that reverse\\nwhen many of his disciples went back, when he\\nturned to the twelve and said, Will ye also go\\naway? and when St. Peter spoke for all,\\nLord, to whom shall we go? Thou hast the\\nwords of eternal life; and we believe and are\\nsure that thou art that Christ, the Son of the\\nliving God. And twice in that same year\\nhe himself had asserted his Messiahship to the\\nwoman of Samaria in those notable words, I\\nthat speak unto thee am he and to the man\\nwhose sight he had restored, It is he that\\ntalketh with thee.\\nBut this is what with propriety may be\\ncalled the official assumption on the part of\\nChrist of the Messiah s rights and titles, and on\\nthe part of the Church the official confession of\\n84", "height": "3444", "width": "2256", "jp2-path": "conversationswit00newm_0090.jp2"}, "91": {"fulltext": "Conversations with Christ\\nthis central truth of Christianity. The signifi-\\ncance of the blessing is that St. Peter s utter-\\nance is a heavenly inspiration, a revelation, an\\nillumination, a convincement, a persuasion, all\\nthese to the same person or one or the other\\naccording to the intellectual and spiritual con-\\ndition of the individual. As an original truth\\nthe Messiahship is indiscoverable by man; it is\\na conception remote from the function and\\npower of the imagination. The conception\\nbelongs to the divine mind. God only can\\nthink God incarnate. It is one of the medita-\\ntions of the infinite intellect. It is the dream\\nof God, like his dream of creation. It is the\\nstrongest proof of the divine origin of Chris-\\ntianity. Neither prophet nor apostle claims\\npriority of discovery or originality of concep-\\ntion. All yield to the heavenly revelation.\\nFrom the beginning there were intimations,\\nhints, in symbol, type-vision, prophecy, and ex-\\npectation, but no claim to origination. That\\nis a great saying by St. Paul to the Corinthians,\\nNo man can say that Jesus is the Lord, but by\\nthe Holy Spirit. This is true in the abstract;\\nno created intelligence is equal to the concep-\\ntion. Without controversy great is the mys-\\ntery of godliness, God manifested in the\\nflesh. There is no room for controversy.\\n85", "height": "3472", "width": "2244", "jp2-path": "conversationswit00newm_0091.jp2"}, "92": {"fulltext": "Conversations with Christ\\nThe intellect should be receptive and not con-\\nceptive. And in the concrete there is to be an\\nintellectual illumination, to every one that\\ncometh into the world; arid there is to be a\\ndivine persuasion, He shall testify of me.\\nUnitarianism is mental inability, an unwilling-\\nness to receive what is undiscoverable. This\\nwas the fatal mistake of Arius of Alexandria in\\nthe fifth century; of Socinus of Italy in the\\nfifteenth century; and Riddle of England a\\ncentury later, the authors in succession of\\nArianism superangelic Socinianism super-\\nhuman; Unitarianism human. What a de-\\nscent Error is always downward.\\nThis conversation is illustrious for two im-\\nmortal confessions the first by St. Peter, the\\nsecond by our Lord. The apostle s confession\\nwas to the Messiah; the Messiah s confession\\nwas to the world, through the faith of the\\ntwelve. This was the formal organization of\\nthe Christian Church. Hitherto his adherents\\nwere camp followers, attracted by the loaves\\nand fishes, by the last debates of attack and\\nrepulse, and by the beautiful mystery of his per-\\nsonality, and who forsook him when offended\\nat his teachings and the fierce onset of his\\nenemies. But hereafter his friends must form\\nan orderly society with the right to rule and\\n86", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0092.jp2"}, "93": {"fulltext": "Conversations with Christ\\nthe duty to obey. In this conversation with\\nthe twelve he lays the foundation of his\\nChurch in himself, and declares that upon this\\nrock I will build my Church. This was dear\\nto those with whom he conversed. He used an\\nold biblical figure to represent certainty and\\nfirmness. The Lord is my rock, sings\\nDavid, and thirty years after the ascension\\nSt. Peter wrote, Behold, I lay in Zion, for a\\nfoundation, a stone, a tried stone, a precious\\ncorner stone, a sure foundation. Both Christ\\nand St. Peter quote that ancient psalm as ap-\\nplicable to the Messiah, The stone which the\\nbuilders refused is become the headstone of the\\ncorner. Having compared his new dispen-\\nsation to a temple, there is a beautiful propriety\\nin representing the administration thereof\\nunder the figure of the keys of the kingdom of\\nheaven, a very old symbol for knowledge to\\ncommunicate and authority to teach, Woe\\nunto you, lawyers for ye have taken away the\\nkey of knowledge; ye enter not in yourselves,\\nand them which were entering in ye hindered.\\nAnd the noble figure is carried to the orderly\\npossession of the temple and the deportment of\\nthose who worship therein, hence authority was\\ngiven to bind, or approve; and to loose, or\\ndisapprove.\\n87", "height": "3460", "width": "2236", "jp2-path": "conversationswit00newm_0093.jp2"}, "94": {"fulltext": "Conversations with Christ\\nThese august words were addressed to the\\ntwelve. No special honor was conferred on\\nPeter which the others did not equally share.\\nHe was the spokesman on this memorable oc-\\ncasion, as were others on other occasions:\\nJohn answered him, saying, Master, we saw\\none casting out devils in thy name, and he fol-\\nloweth not us; and we forbade him; Philip\\nsaith unto him, Lord, show us the Father, and\\nit sufficeth us; Judas saith unto him, Lord,\\nhow is it that thou wilt manifest thyself unto\\nus, and not unto the world? St. Peter s pri-\\nmacy is a fact and a fiction. It is a fact, as was\\nthe superiority of Athanasius among debaters\\nin the council of Nicaea, of Luther among the\\nReformers, of Wesley in the Holy Club at\\nOxford, but a fiction as to headship over all his\\nbrother apostles. Our Lord s half-brother,\\nJames the Less, was Bishop of Jerusalem and\\npresident of the first Christian Council. As a\\nwriter he is inferior to St. Matthew and St.\\nJohn in matter and manner. Twice he was\\nmade answerable for his ministerial utterances,\\nand was rebuked for dissembling; he alter-\\nnated between courage and cowardice, between\\nbravado and denial. St. John was the better\\nChristian, and was the chosen guardian of the\\nblessed Virgin. St. Peter s glory was after", "height": "3460", "width": "2240", "jp2-path": "conversationswit00newm_0094.jp2"}, "95": {"fulltext": "Conversations with Christ\\nhis conversion at Pentecost, and his martyr-\\ndom is proof of the change.\\nWhat visions of triumphs rose before the\\ntwelve when the Master said, The gates of hell\\nshall not prevail against it. In the council\\nchamber, in the gates of the city of the wicked,\\nconspiracies may be plotted against the Church\\nof the Messiah, but they shall not prevail the\\nChurch of the rock shall outlast empires and\\nkingdoms, to the last generation of man. A\\nmagnificent future allures them to duty and\\ninspires them to do and to dare. Palaces invite\\nthem; thrones await them. They are the\\nallies of the greatest of conquerors; all nations\\nwill call him blessed his name is to be great\\nand held in everlasting remembrance. It was\\na moment of ecstasy; they shouted for joy;\\nthe future seemed clothed with the actuality of\\nthe present.\\nThis remarkable conversation continued for\\nsix days and filled all hearts with sorrow by\\nanother unexpected revelation. Out of this\\nsunlight of joyous hope and exultant con-\\ntemplation the Master led his friends into the\\ngloom of the cross and the darkness of the\\ntomb. He had organized his Church, an-\\nnounced its cardinal truth, and invested the\\ntwelve with the authority to preach the word", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0095.jp2"}, "96": {"fulltext": "Conversations with Christ\\nand administer discipline. Now he felt con-\\nstrained to reveal to them his death, burial, and\\nresurrection. From this time forth began\\nJesus to show his disciples how that he must go\\nunto Jerusalem, and suffer many things of the\\nelders, and chief priests, and scribes, and be\\nkilled, and be raised again the third day.\\nLike unto this he had said in a conversation to\\nhis Greek visitors, Except a grain of wheat\\nfall to the ground and die, it abideth alone;\\nbut if it die, it bringeth forth much fruit. The\\npath of glory leads through the tomb, a reve-\\nlation to Jew and Greek. In earlier conversa-\\ntions he had intimated this by reference to\\nJonah and the whale, but now he speaks with-\\nout parable or figure of speech. Whatever\\nwas the amazement and disappointment of the\\nothers, the ebullient nature of Peter broke\\nforth, and as the Greek is, he called him to\\norder; Be it far from thee, Lord; this shall\\nnot be unto thee. His inconsiderate impetu-\\nosity had transformed him into a tempter,\\nlike the evil one who sought in the wilder-\\nness to dissuade Jesus from his holy mis-\\nsion. What a transformation! Was it sym-\\npathy? Was it unbelief? Was it failure\\nto understand the necessity for a suffering\\nMessiah? Like his countrymen, would he\\n90", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0096.jp2"}, "97": {"fulltext": "Conversations with Christ\\nhave only a Messiah triumphant? Shall the\\nconversation end in a fatal dispute? Has the\\napostle so soon repudiated his noble confession\\nWould that some artist had photographed\\nJesus when he turned and with withering\\nglance and terrible rebuke said to him whom he\\nhad called blessed/ Get thee behind me,\\nSatan; out of my sight thou tempter; thou\\nart an offense unto me. It was a moment of\\nunspeakable grief to Christ and of mortification\\nto Peter. The twelve never forgot that mo-\\nment. Peter made no reply, but was left alone\\nin his shame, while the Master continued the\\nconversation alone with the twelve, insisting on\\nthe utter and final renouncement of all earthly\\ngood, and even life itself that no one could be\\nhis disciple who would not deny himself and\\ntake up his cross and follow me. He was ex-\\nacting to the last degree. No other religious\\nteacher ever demands so much of his friends,\\nsuch undivided loyalty, and none ever repays so\\nlargely and richly in the life that now is and in\\nthat which is to come.\\nSix days after the commencement of this\\nconversation at Csesarea Philippi the same was\\nrenewed on the summit of Mount Tabor. St.\\nPeter s confession must be confirmed by some\\nextraordinary manifestation, and the Master s\\n91", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0097.jp2"}, "98": {"fulltext": "Conversations with Christ\\nclaim vindicated by the transfiguration of his\\nperson, by the presence of visitors from out the\\nunseen, and by the voice of God himself. The\\njourney to this sacred mountain occupies three\\ndays, a distance of sixty miles. The route they\\ntook was either via Tiberias to the village of\\nDeburich or by the Vale of Fejas, along the\\nseashore and through the Fejas Mountains.\\nThe scene is one of unrivaled beauty. Two\\nthousand feet above the sea, the ascent is\\nthrough groves of terebinths, flowery beds,\\ndells of stately oaks, glades of grass, and fra-\\ngrant shrubs. The view from the summit is\\none of extraordinary grandeur, from which are\\nseen the mountains of Samaria, the long ridge\\nof Carmel,the Bay of Haifa, the plain of Akka,\\nthe hills of Galilee, the lofty peak of Safed, the\\nHorns of Hattin, the majestic form of Her-\\nmon, the trans- Jordanic walls of Moab, the\\nbanks of the Jordan, and, nearer, the slopes of\\nGilboa, the glorious plain of Esdraelon, on\\nwhose verdure-clad border are Shunem, Nain,\\nand Endor. Such was the landscape that\\ngladdened the eye of the Master on that recog-\\nnition day. It was sunset and in the dark-\\nness of the approaching night; the gates of\\nheaven opened, and the excellent glory shone\\nforth. Nine of the twelve were excluded\\n92", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0098.jp2"}, "99": {"fulltext": "Conversations with Christ\\nfrom the scene, and they, like us, were to be-\\nlieve what they did not see. Doubtless Peter s\\nanger had subsided, and he had forgotten the\\nsting of his Lord s rebuke. He and the\\ntwo brothers, James and John, were to behold\\nthe majestic occurrence and reveal it to the\\nworld. High up on the northern slopes, far\\naway from the haunts of men, is a lovely glade\\ninclosed by oaks and adorned with flowers,\\nwhere all nature breathes a sense of repose,\\nand where a holy quiet reigns undisturbed.\\nThe view of the blue sky is unobstructed, and\\nthere in the stilly night, watched by the\\nstars, the Son of the living God conversed\\nwith Moses and Elias touching his decease\\nwhich he should accomplish at Jerusalem;\\nthe fashion of his body was altered, and his\\nraiment was white and glistering, and there\\ncame a voice out of the cloud, saying, This is\\nmy beloved Son, hear him.\\n93", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0099.jp2"}, "100": {"fulltext": "", "height": "3452", "width": "2244", "jp2-path": "conversationswit00newm_0100.jp2"}, "101": {"fulltext": "Such as be of upright conversation. Psalms.\\nWhoso offereth praise glorifieth me and to him that\\nordereth his conversation aright will I show the salvation\\nof God. Psalms.\\nWho is a wise man and endued with knowledge among\\nyou let him show out of a good conversation his works\\nwith meekness of wisdom, -James.", "height": "3456", "width": "2232", "jp2-path": "conversationswit00newm_0101.jp2"}, "102": {"fulltext": "", "height": "3452", "width": "2292", "jp2-path": "conversationswit00newm_0102.jp2"}, "103": {"fulltext": "Conversations with Christ\\nV\\nChrist s Conversation with a Lawyer\\nRabbi, we know that thou art a teacher come from God\\nfor no man can do these miracles that thou doest, except God\\nbe with him. John iii, 2.\\nHistory records three memorable inter-\\nviews at night. A thousand years before\\nChrist the king of Israel stole silently away\\nfrom his sleeping hosts to consult the Witch\\nof Endor. Descending the declivities of Gil-\\nboa, he passed over the plain of Esdraelon to\\nthe neighboring hamlet of Endor, where he\\nsought the presence of the sorceress to com-\\nfort his troubled soul. To the surprise of witch\\nand warrior the greatest of the prophets sud-\\ndenly came from the spirit world. Clad in his\\nancient robes, Samuel appeared to King Saul\\nas he had in other days, and startled both with\\nthe demand, Why hast thou disquieted me,\\nto bring me up? It was a rebuke; but the\\ntroubled king replied, I am sore distressed;\\nthe Philistines make war against me. God is\\ndeparted from me, and answereth me no more,\\nneither by prophets nor dreams. Therefore I\\n7 97", "height": "3472", "width": "2256", "jp2-path": "conversationswit00newm_0103.jp2"}, "104": {"fulltext": "Conversations with Christ\\nhave called thee, that thou mayest make known\\nunto me what I shall do. The prophet re-\\ncalled the past; reproved his royal visitor for\\nhis many omissions of duty; foretells his de-\\nfeat and death in these pathetic words, To-\\nmorrow shalt thou and thy sons be with me.\\nThe interview ends. Samuel disappeared from\\nearthly vision. Saul returns to his embattled\\nhosts. The day dawns on the heights of Gil-\\nboa. The battle is renewed, and that night\\nking and prophet meet in the spirit world.\\nIn 1807, on the night of the 25th of June,\\ntwo of the famous men of our century met on\\na raft in the river Niemen opposite Tilsit, in\\nPrussia. It was half-past one o clock in the\\nmorning. On the shore on either side of the\\nriver were the contending armies. The raft\\nwas anchored in midstream. By torchlight\\nboats approached the place of meeting; in one\\nwas Napoleon the First in the other was Alex-\\nander the First of Russia as they landed can-\\nnon boomed, soldiers shouted. Two hours\\nwere spent in conversation that night on that\\nraft. The details of the interview are un-\\nknown, but historians say that the august per-\\nsonages met to change the map of Europe.\\nThey were marvelous men; one, the greatest\\nmilitary genius of his age, astute in statecraft,\\n98", "height": "3440", "width": "2320", "jp2-path": "conversationswit00newm_0104.jp2"}, "105": {"fulltext": "Conversations with Christ\\nunscrupulous in conscience, splendid in intel-\\nlect; the other, every whit the soldier, an em-\\nperor of whom Russia is justly proud. They\\nparted. The map of Europe was changed; it\\nhas been many times since; it will be many\\ntimes to come.\\nIn the first year of the public ministry of\\nJesus there occurred in Jerusalem a midnight\\ninterview of more importance than to regain\\nthe fortunes of a kingdom, and of greater\\nvalue to mankind than to rearrange the polit-\\nical destinies of a continent. The conversation\\nwas between a lawyer of venerable age, of high\\n5 reputation, a ruler, a member of the Sanhe-\\nJ drin, of masterful intellect, and of immense\\nwealth; and the professed Messiah, the wisest\\nof teachers, the Saviour of the world, who was\\nin his thirty-first year, and who had that day\\ninaugurated his public ministry in the capital\\nof the nation by a series of astounding mir-\\nacles. It was Christ s first visit to Jerusalem\\nas Prophet, Priest, and King. When a\\nchild he had been carried there by his mother\\nin obedience to a ceremonial law, and at the\\nage of twelve he was found in the temple, sit-\\nting in the midst of the doctors, both hearing\\nthem and asking them questions. His first\\npublic visit to the Holy City marked an epoch\\n99", "height": "3460", "width": "2136", "jp2-path": "conversationswit00newm_0105.jp2"}, "106": {"fulltext": "Conversations with Christ\\nin the history of the world. It was a high day\\nin the glorious city. From the valleys and the\\nmountains of Palestine, from the islands of the\\nsea, from every province of the Roman em-\\npire, the Jews had gathered to celebrate the\\ngrandest festival of a national character. Not-\\nless than two millions had come they crowded\\nthe city, and their white tents covered the\\nMount of Olives. It was proper that the\\nTeacher of mankind should appear at this focal\\npoint in the history of his people. He had\\nnothing to disguise he had everything to pub-\\nlish. He might have gone into the city when\\nthe ordinary population were pursuing the or-\\ndinary duties of life, but selecting this most\\naugust period in the calendar of the common-\\nwealth, he suddenly appeared. His first act\\nwas to cleanse the temple, which had been de-\\nfiled by petty hucksters of sacred wares, and\\ngreedy money changers of small coins, who\\nwere driving their bargains under the pretext\\nof providing the sacrifices for the people. Had\\nthey confined themselves beyond the sacred\\nprecincts of the temple, their trade was legit-\\nimate. Doves, sheep, and oxen were required\\nas offerings by the ceremonial law, and the\\nsame law demanded a yearly tribute from\\nevery Israelite to be paid in the half shekel of", "height": "3432", "width": "2344", "jp2-path": "conversationswit00newm_0106.jp2"}, "107": {"fulltext": "Conversations with Christ\\nsilver, which the foreign pilgrim from many\\nlands must purchase at a charge of five per\\ncent for the foreign coin of heathen countries.\\nThe offense was not so much in the business\\nas the place profaned by this commerce. These\\ntraders had invaded the Court of the Gen-\\ntiles, consecrated to the worship of the Most\\nHigh, the house of prayer for all nations. This\\nirreverence excited the righteous scorn of the\\nyoung Messiah, and his noble indignation\\nburned like a mountain on fire. Having driven\\nout the bleating sheep and lowing herd, which\\nhad filled the temple with filth and stench, he\\nturned to the money changers, overthrew their\\ncounters, scattered their heterogeneous coins\\non the marble pavement which they had pro-\\nfaned, and commanded, Take these things\\nhence make not my Father s house a house of\\nmerchandise. This was passing bold. Had\\nhe come from the king or the high priest, there\\nwould have been at least the semblance of au-\\nthority; had he descended from the sky in the\\nsight of the multitude; had the silver trump-\\nets of the sanctuary proclaimed his coming;\\nbut he came unheralded, unattended with royal\\nretinue or martial pomp he came as a pilgrim\\nin the crowd of pilgrims that thronged all the\\navenues to the Holy Citv, and at once claimed", "height": "3472", "width": "2244", "jp2-path": "conversationswit00newm_0107.jp2"}, "108": {"fulltext": "Conversations with Christ\\nhis rights as the Messiah and assumed his au-\\nthority as the Son of God. There was no\\nresistance; hucksters and brokers were intim-\\nidated; conscience smitten, they fled his pres-\\nence, and only the rulers had courage to ask\\nhim, What sign showest thou unto us, seeing\\nthat thou doest these things? His reply was\\na mystery, Destroy this temple, and in three\\ndays I will raise it up. Had he pointed to the\\nmagnificent temple, yet unfinished, which had\\noccupied forty-six years in building, he had\\npower to do it but he referred to the death and\\nresurrection of his body, the future and final\\nabode of God, the enshrinement of the She-\\nkinah. Then turning to the afflicted multitude,\\nmany believed in his name when they saw the\\nmiracles which he did.\\nAmong the attentive observers of the mir-\\nacles of that day was an eminent lawyer, whose\\nname is forever associated with that of the\\nMessiah. His majestic bearing and venerable\\nappearance and the high position he held in the\\nsupreme court of the nation attracted the at-\\ntention of all and did not fail to meet the eye\\nof Jesus. His immense wealth and well-known\\nliberality had passed into a proverb. All Jeru-\\nsalem were familiar with one of such distinc-\\ntion, and strangers from Rome and the utter-\\n102", "height": "3460", "width": "2316", "jp2-path": "conversationswit00newm_0108.jp2"}, "109": {"fulltext": "Conversations with Christ\\nmost parts of the earth present at the great\\nnational festival saluted him as he passed\\nthrough the streets or mingled with the devout\\nworshipers in the temple on Mount Moriah.\\nTradition has preserved for our day the tokens\\nof his vast fortune. It is said that on the wed-\\nding day of his only daughter he covered her\\nbridal bed with gold coin, and it was currently\\nreported that he could support the whole pop-\\nulation of Jerusalem for a period of ten years.\\nThere is a well-founded tradition that during\\na great paschal gathering, when the water in\\nthe city failed, he went to a citizen on whose\\nland were twelve wells, and asked permission\\nto draw therefrom for the benefit of the pil-\\ngrims. Permission, was granted on condition\\nthat the wells should be restored with water on\\nthe coming clay from the going down of the\\nsun. The condition was accepted. Good men\\nprayed, and the friendly heavens poured down\\nabundance of rain but ere the wells were filled\\nthe sun went down, and the Shylock demanded\\nthe forfeiture that had been pledged. In the\\nconfidence of the beloved counselor the people\\nwere called to prayers, and in answer thereto\\nthe sun again burst forth in glory.\\nThe night of that memorable day came on\\napace; the stars looked silently down; and the\\n103", "height": "3460", "width": "2168", "jp2-path": "conversationswit00newm_0109.jp2"}, "110": {"fulltext": "Conversations with Christ\\npaschal moon rose in splendor on the heights\\nof Olivet. All nature was hushed, and not a\\nsound was heard save the chant of the Levites\\nwithin the sacred fane. Anxious in mind and\\ntroubled in spirit, the lawyer left his mag-\\nnificent abode, and passing out of St. Stephen s\\nGate, he descended the declivities of Moriah,\\ncrossed the little stone bridge that spans the\\nKidron, and silently ascends the Mount of Ol-\\nives. Thither the young Messiah had gone\\nafter the excitement of the day. In some of\\nits embowered retreats he had found a resting\\nplace for the night, attended by only one dis-\\nciple, his personal friend, the beloved St. John.\\nThe lawyer approached, and through the cour-\\nteous eloquence of his honorable profession he\\ncompliments the Messiah in the most deferen-\\ntial language, and the conversation begins\\nRabbi, we know that thou art a teacher come\\nfrom God for no man can do these miracles,\\nexcept God be with him. There was nothing\\nof timidity in this midnight approach, for it\\nhad been an immemorial custom for profound\\njurists to meet in the silence of the night to\\ndiscuss fundamental principles of constitution-\\nal law. It was on the night of the day on which\\nhe had witnessed the miracles of Jesus which\\nevinced his alacrity and courage; he did not\\n104", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0110.jp2"}, "111": {"fulltext": "Conversations with Christ\\nwait for a more convenient season, but\\nsought the great Galilean in his retreat he did\\nnot wait till the dawn, when the excited mul-\\ntitude would throng the young Teacher to see\\nhis works and listen to the gracious words\\nfrom his lips. He would see him alone to un-\\nburden his heart and increase his faith. His\\nfirst question was the measure of the light he\\nhad received. He did not say more; he could\\nnot say less. He had been enlightened by a\\nTeacher whose wisdom was more than human,\\nwho spake as never man spake. True to his\\nlegal profession, he assigns the reason for the\\nfaith that is with him for no man can do the\\nworks which thou doest, except God be with\\nhim. I cannot say that thou art the Mes-\\nsiah of whom Moses and the prophets did\\nwrite, but I esteem thee the greatest of teach-\\ners I cannot say that the miracles of to-day in-\\ndicate inherent power, but are the credentials of\\na delegated power. It was a noble confession\\nmiracles had been wrought, and on this fact\\nhe presumed to seek the interview. He does\\nnot touch the Messiahship; his convictions are\\nnot equal to that large subject; sufficient unto\\nthe day is the light thereof. Walk in the\\nlight, much or little, and thou shalt have fel-\\nlowship with the Father. The lawyer s first\\n105", "height": "3476", "width": "2260", "jp2-path": "conversationswit00newm_0111.jp2"}, "112": {"fulltext": "Conversations with Christ\\nquestion is the expression of high caution and\\nthorough honesty.\\nChrist accepts the invitation to the conver-\\nsation. He was not offended at the partial\\ntruth. He is not an exacting dogmatist. He\\nis less concerned about the creed than the hun-\\nger of the human soul. He is pleased with the\\nfrank confession of the aged lawyer, and re-\\nveals a spiritual condition which he could\\nremedy. He does not engage in argument to\\nprove his Messiahship from prophecy or by\\nnew miracles.\\nChrist s answer is very remarkable. There\\nis no relevancy in the reply. It is strangely\\nabrupt and excites surprise. The answer is\\nappropriate. The lawyer s conscience is\\ntroubled, and the young Teacher applies the\\nremedy, Except a man be born again, he can-\\nnot see the kingdom of God. It is not an\\nevasion. Is it a lost opportunity to give the\\nworld an unanswerable argument that he is\\nGod manifested in the flesh? No proof\\ncould be clearer than he is more than man;\\nit was expression of his adequate knowl-\\nedge of human nature that he needed not that\\nany should testify of men, for he knew what is\\nin man that he could minister to a mind dis-\\neased.\\n106", "height": "3456", "width": "2288", "jp2-path": "conversationswit00newm_0112.jp2"}, "113": {"fulltext": "Conversations with Christ\\nThe venerable inquirer was surprised. His\\nquestion was fair, direct, logical, and he had\\ngood reason to expect a corresponding re-\\nsponse, learned and satisfactory. It related to\\nthe desire of nations, the dream of the\\nworld, the expectation of his people. For four\\nthousand years poets had sung, seers had seen,\\nprophets had foretold, priests had symbolized,\\nand God had promised that Shiloh would come.\\nAs an expounder of the law and interpreter of\\nthe sacred books he knew the time of fulfill-\\nment had come. Who is this great teacher and\\nwonder-worker? Is he Messiah?\\nHis national pride was touched; he was of-\\nfended. He was not ignorant of the meaning\\nof the sense of the figure in the response. It\\nis as old as his nation; its application is re-\\nstricted to heathen converted to Judaism, but\\nis offensive when applied to him, a Pharisee, a\\nruler, a member of the Sanhedrin. It has a\\nhigher significance not familiar to the legal\\nmind, a spiritual intent not a revelation to his\\nhearer. He is a literalist and thinks of his\\nphysical birth. But it is the central truth of\\nthe new kingdom, the re-creation of the soul\\ninto the image of the Creator. In his incred-\\nulous amazement he asks, Can a man be born\\nwhen he is old?\\n107", "height": "3476", "width": "2260", "jp2-path": "conversationswit00newm_0113.jp2"}, "114": {"fulltext": "Conversations with Christ\\nChrist takes no notice of the question and\\ngives no answer to the impossible question, ex-\\ncept in calm dignity he unveils the spiritual\\nmeaning of his reply, That which is born of\\nthe flesh is flesh; and that which is born of\\nthe Spirit is spirit. In all his conversations\\nthe Master adapted himself to the capacity of\\nthe hearer. To the multitude he employs par-\\nables. In the mustard seed is the significance\\nof the kingdom of heaven. In the falling spar-\\nrow is the care of Providence. In the lilies of\\nthe valley is the beauty of holiness. He is\\nnow in contest with a mighty intellect capable\\nof grasping naked truth, of discussing original\\npropositions yet the most astute minds appre-\\nciate apt illustrations. At that moment the\\nwind is heard in the branches of the olive\\ntrees, and the Teacher calls attention to the\\nsound thereof, and utters a scientific fact, The\\nwind bloweth where it listeth, and thou near-\\nest the sound thereof, but canst not tell whence\\nit cometh, and whither it goeth so is everyone\\nthat is born of the Spirit. And he throws\\nhis great soul in the monosyllable so. The\\ninvisible wind adumbrates the unseen opera-\\ntion of spiritual forces on man s higher nature,\\nbut the effects of the wind are apparent to all\\nour senses; and so the transforming results of\\n108", "height": "3460", "width": "2292", "jp2-path": "conversationswit00newm_0114.jp2"}, "115": {"fulltext": "Conversations with Christ\\nheavenly influences are cognizant to all. He\\nintensifies the light now dawning on his listen-\\ner s mind by another figure. As water cleanses\\nthe body, so the Spirit purifies the soul Ex-\\ncept a man be born of water and of the Spirit.\\nThis is his first announcement that in all the\\ncoming ages the sacrament of baptism would\\nbe the initiatory rite to his new society of true\\nbelievers and the symbol of a purified heart.\\nAmazed at the doctrine of the new dispen-\\nsation, the astonished lawyer inquires, How\\ncan these things be? He is now the philoso-\\npher and would know the process of the\\nmighty change. His imagination is alert and\\npictures the difficulties involved in the proposi-\\ntion when applied to men of all nations, creeds,\\nand conditions. He doubts the possibility and\\nquestions both the doctrine announced and the\\nfigures employed. There is a touch of severity\\nin the Master s answer. Only twice in his re-\\ncorded life did he indulge in irony, and this is\\nthe first. Half sorrowful and half reproving\\nhe asks, Art thou a master in Israel, and\\nknowest not these things? The great lawyer\\nis silent. Was it the silence of umbrage or of\\nconscious ignorance He says no more, but is\\nhonored with the first discourse by the founder\\nof the new system of faith and power destined\\n109", "height": "3472", "width": "2244", "jp2-path": "conversationswit00newm_0115.jp2"}, "116": {"fulltext": "Conversations with Christ\\nto claim the attention of all nations in all the\\nages. And this conversation is the more mem-\\norable because it is the first time in our Lord s\\npublic ministry, and the only time, where he\\ndiscoursed in detail and fullness on the great\\ndoctrine of regeneration. All his subsequent\\nconversations centered here, and is minute and\\nlengthy in this interview because he had for a\\nlistener a master mind capable of apprehen-\\nsion. He now speaks to all men and for all\\ntime. It should be no longer a mystery to\\nconfuse the mind, but a fact of personal con-\\nsciousness. It is the eradication of evil ten-\\ndencies, the habitual mastery of all virtues\\nover opposite vices, the impartation of spiritual\\nstrength to respond to the requisition of the\\ndivine law, and the restoration of our moral\\nnature affections, will, and conscience to\\nwhat it was in the creation. This is a revela-\\ntion to the lawyer, and he now discovers that\\nhe had misapprehended the Messiah s lan-\\nguage and fell short of his meaning. He had\\nthought of natural faith, hence the question,\\nHow can these things be? He failed to per-\\nceive that human nature is perverted nature,\\nand that Christ s mission is reconstruction on\\nthe original model, the restoration to man s\\nprimal condition, with every passion and ap-", "height": "3460", "width": "2296", "jp2-path": "conversationswit00newm_0116.jp2"}, "117": {"fulltext": "Conversations with Christ\\npetite gratified within the limitations of nat-\\nural law. In answer to his question the great\\nTeacher replied, We speak that we do know,\\nand testify that we have seen; and ye receive\\nnot our witness. He stands for nature and\\nvindicates the integrity of the intellect and of\\nthe senses. We know expresses the certain-\\nty of our mental operations; have seen justi-\\nfies the reliableness of our physical senses. He\\nspeaks representatively in behalf of all his fol-\\nlowers. His pure nature needed no rectifica-\\ntion. He is without sin, and creates a new\\nexpression for all his people whose regenera-\\ntion is a conscious fact; and by the other ex-\\npression, We have seen, relates to himself\\npersonally in observing the operations of the\\nHoly Spirit on the human soul, and the mani-\\nfestations thereof in practical life. All his\\npeople are witnesses to the latter in charities\\nto man and devotion toward God, and testify to\\nwhat they know and what they see in daily life.\\nThe lawyer is silent, but a good listener. His\\nsilence betokens unbelief, and a mild rebuke is\\ngiven, If I have told you earthly things, and\\nye believe not, how shall ye believe if I tell\\nyou of heavenly things He verifies his abil-\\nity to reveal heavenly things as he did to\\nbelieving Nathanael, to whom he declared,", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0117.jp2"}, "118": {"fulltext": "Conversations with Christ\\nHereafter ye shall see heaven open, and the\\nangels of God ascending and descending upon\\nthe Son of man. If the silence of the eminent\\nlawyer is due to his anxiety to hear about the\\nMessiahship of the Galilean, his wish is now\\ngratified, as if he said You are good enough\\nto say, Thou art a teacher come from God;\\nfor no man can do these miracles that thou do-\\nest, except God be with him I now assert my\\ndivinity by disclosing to you the fact that I\\ndescended from heaven I came from the\\nbosom of the everlasting Father; I am older\\nthan the angels. True, I am only thirty-one\\nyears old, and was born not five miles from\\nhere; my mother is Mary, chosen to be the\\nmother of my humanity, yet in the spirit I trod\\nthe eternities and immensities of the Almighty\\nNo man hath ascended up to heaven, but he\\nthat came down from heaven, even the Son of\\nman which is in heaven. How these words\\nstartle the learned Jew With what wonder\\nhe gazes upon one who claims to be an inhab-\\nitant of the unseen world He continues the\\nconversation and intensifies his hearer s sur-\\nprise by saying, I reveal to you another secret\\nI am the only man who came into the world\\nto die; all other men were born to live; my\\nmission is to die As Moses lifted up the ser-\\n112", "height": "3460", "width": "2300", "jp2-path": "conversationswit00newm_0118.jp2"}, "119": {"fulltext": "Conversations with Christ\\npent in the wilderness, even so must the Son\\nof man be lifted up that whosoever believeth\\nin him should not perish, but have eternal\\nlife. He links himself with the mighty past,\\nand declares himself the significance of every\\nsymbol, the substance of every type, the ful-\\nfillment of every prophecy in all Jewish his-\\ntory. The imagination falters to picture the\\namazement of Nicodemus; language is inad-\\nequate to express the wonderment of his mind.\\nThe mystery expands, the excitement deep-\\nens when the Teacher connects his death on\\nthe cross with the love of God For God so\\nloved the world, that he gave his only begotten\\nSon, that whosoever believeth in him should\\nnot perish, but have everlasting life. The\\nsublime mystery of the atonement is now re-\\nvealed; the speaker is the paschal Lamb slain\\nfrom the foundation of the world he is Isa-\\niah s suffering Messiah he is Daniel s An-\\ncient of days; he is Malachi s Lord of hosts.\\nBy a continuity of thought sublime as the\\nclaim is original the divine Teacher is assert-\\nive of his rights. He does not argue he de-\\nclares; he will agree with his enemies and\\nconfirm his claims by words and works unan-\\nswerable, but now he is declarative of truths\\nsymbolized and preintimated through four mil-\\n8 113", "height": "3460", "width": "2224", "jp2-path": "conversationswit00newm_0119.jp2"}, "120": {"fulltext": "Conversations with Christ\\nlenniums. He opens to the wondering- mind of\\nthe lawyer the supreme condition of eternal\\nlife; He that beiieveth on him is not con-\\ndemned: but he that believeth not is con-\\ndemned already, because he hath not believed\\nin the name of the only begotten Son of God.\\nThe night wears on. The prevailing dark-\\nness suggests another figure. The wind that\\nwas sighing in the olive branches had sug-\\ngested the invisible movements of the Holy\\nSpirit on the human soul, so the prevailing\\ndarkness is the emblem of the mental and\\nmoral condition of him who is unconverted.\\nThis is the condemnation, that light is come\\ninto the world, and men loved darkness rather\\nthan light, because their deeds were evil.\\nThis is not a reflection on the night visit of\\nNicodemus, but an impressive illustration of\\nthe effects of sin. His subsequent life demon-\\nstrated that his soul had been illuminated and\\nthat he was the first convert made by our Lord.\\nThe conversation ends. They part at mid-\\nnight. The paschal moon shines through the\\nbranches of Olivet. Nicodemus hastens to his\\npalatial home in the sacred city; the Saviour\\nretires to rest in some chosen grove.\\nTwo years pass away years of incessant\\ntraveling, from the Jordan to the Mediterra-\\n114", "height": "3444", "width": "2312", "jp2-path": "conversationswit00newm_0120.jp2"}, "121": {"fulltext": "Conversations with Christ\\nnean, from Jerusalem to Csesarea Philippi, up\\nand down the valley of the Jordan, along the\\nshores of the Mediterranean, through all the\\nvillages of central Palestine, he went about\\ndoing good. The great revolution was on.\\nMultitudes followed him. His teachings en-\\ntranced the people. His miracles were his\\ncredentials. The whole Jewish commonwealth\\nwas aroused. Tumult followed tumult. The\\npriesthood denounced him, while the common\\npeople heard him gladly. The voice of bitter\\nhate rang out from the Sanhedrin. Conspir-\\nacies were plotted. A price was set upon his\\nhead. Pharisee and Sadducee, lawyer and Le-\\nvite, engaged him in debate. They said he is\\nmad, an emissary of the devil, a deceiver of the\\nnation, in league with the Romans, a malefac-\\ntor, and should die. But children hailed him\\nwith shouts of hosanna; women ministered\\nunto him: the poor blessed him; the afflicted\\ntestified to his healing power. His popularity\\nwaxed and waned now all forsook him but the\\nchosen twelve, and anon the excited multi-\\ntude would crown him their king. These\\nthings led to the inevitable. Officers were dis-\\npatched to arrest him, but returned to the court\\nand answered, Never spake man like this\\na violent de-\\n115", "height": "3460", "width": "2216", "jp2-path": "conversationswit00newm_0121.jp2"}, "122": {"fulltext": "Conversations with Christ\\nbate ensues; the judges denounce the people,\\nand in their anger declare, This people know-\\neth not the law. That court was composed of\\nseventy judges, whose distinguished members\\nwere priests, scribes, and lawyers, and when\\norganized had a president, vice president, and\\na master to expound the law. Caiaphas is now\\nthe presiding judge, astute, crafty, bitter,\\nready for the crucifixion. The young Messiah\\nhas two friends on the bench Joseph of Ari-\\nmathea, an honorable counselor, a rich man,\\nwho was also Jesus s disciple; and Nicode-\\nmus, who had seen his miracles and had spent\\na night with him in conversation. Both had\\nwatched his public movements with liveliest\\ninterest. The courage of Xicodemus was now\\nequal to his learning, and inspired the question,\\nDoth our law judge any man, before it hear\\nhim, and know what he doeth? The Messiah\\nhad not been arrested; there was no prisoner\\nat the bar no defense is offered an unanswer-\\nable question is asked by a fellow-judge. The\\ncourt is furious; his discipleship is suspected;\\nhe is taunted with the question, Art thou also\\nof Galilee? Search, and look; for out of Gal-\\nilee ariseth no prophet. The reply is too pas-\\nsionate to be judicial. It is expressive of the\\nold quarrel between Jew and Samaritan, ex-\\n116", "height": "3432", "width": "2320", "jp2-path": "conversationswit00newm_0122.jp2"}, "123": {"fulltext": "Conversations with Christ\\npressive of contempt of a small Galilean vil-\\nlage Can any good thing come out of Naz-\\nareth? What a reply for the dispensers of\\njustice to give! This prejudice had perme-\\nated the highest ranks, for even the scholarly\\nNathanael had asked that question when Philip\\nbrought him to the Messiah. Nicodemus re-\\nplied, Out of Galilee came Hosea, son of\\nBeeri, and Nahum, the Elkoshite, and Jonah,\\nwho saved Nineveh, and Barak, the deliverer,\\nand Anna, the prophetess, who had seen the\\nLord, and Elijah, who anointed kings, was\\ntranslated in glory, and who appeared with\\nMoses on Tabor to witness to this greatest of\\nGalileans. The court adjourned, and with\\na keen touch of irony the historian adds, And\\nevery man went unto his own house.\\nAnother year comes and goes. The end\\ndraws nigh. Such, violent public commotions\\nmust culminate. The opposition increases.\\nThe young Teacher s withering denunciations\\nand the burning anathemas that fell from his\\nlips in the very court of the temple, and in the\\nhearing of scribe and Pharisee, aroused the\\nwrath of the Sanhedrin to volcanic fury, which\\nbroke forth with death-dealing power. The\\ntraitor and his thirty pieces of silver; Geth-\\nsemane and its agonizer Calvary and its cross,\\n117", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0123.jp2"}, "124": {"fulltext": "Conversations with Christ\\nappear above the horizon. The faltering\\nmoon of the last passover shines upon the il-\\nlustrious sufferer amid the somber olives of the\\ngarden of his agony. He is arrested all night\\nlong he is in the hands of the mob. The morn-\\ning comes. The court convenes. Caiaphas\\npresides. At the bar stands the prisoner\\ncrowned with thorns and bound. In pompous\\nand solemn language the judge exclaims, I\\nadjure thee by the living God, that thou tell us\\nwhether thou be the Christ, the Son of the liv-\\ning God. Without fear or hesitancy the an-\\nswer is made Thou hast said nevertheless I\\nsay unto thee, Hereafter shall ye see the Son\\nof man sitting on the right hand of power, and\\ncoming in the clouds of heaven.\\nJoseph and Nicodemus are on the bench.\\nThey exchange glances with the Saviour, but\\nare powerless to save him. It may be that\\nNicodemus is deterred from making any de-\\nfense when he recalls the words of the Messiah\\nto him in that midnight conversation, As\\nMoses lifted up the serpent in the wilderness,\\neven so must the Son of man be lifted up.\\nWitnesses are examined against him, but none\\nin his favor. The case is submitted to the\\ncourt. What think ye? He is guilty of\\ndeath, is the stern reply. The verdict is not\\n118", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0124.jp2"}, "125": {"fulltext": "Conversations with Christ\\nunanimous, for the record is that Joseph and\\nNicodemus consented not to the counsel and\\ndeed of them. They follow him into Pilate s\\njudgment hall and hear him speak these re-\\nmarkable words To this end was I born, and\\nfor this cause came I into the world, that I\\nshould bear witness unto the truth. Everyone\\nthat is of the truth heareth my voice. The two\\ncounselors are now joined by a third friend,\\nand St. John, Joseph of Arimathea, and Nic-\\nodemus are steadfast to the end. They were\\nhelpless to rescue, but powerful to believe.\\nThe trial is ended; the awful tragedy is over;\\nChrist is dead. The two counselors recall the\\nprophecy, He made his grave with the wicked,\\nand with the rich in his death; because he had\\nno violence, neither was any deceit in his\\nmouth. They boldly go to Pilate and claim\\npermission to bury their friend. Joseph\\nbrought the finest linen for the shroud, for the\\nseamless robe, woven by the loving hands of\\nMary and Martha, had been torn from the cru-\\ncified body and gambled away by the Roman\\nsoldiers and Nicodemus brought one hundred\\npounds of spices for the embalmment; and the\\ntwo friends carried the body to the peaceful\\ngrave. Not far from Calvary Joseph owned a\\ngarden, and in the garden was a new tomb\\n119", "height": "3456", "width": "2236", "jp2-path": "conversationswit00newm_0125.jp2"}, "126": {"fulltext": "Conversations with Christ\\nhewn out of the solid rock, which he had de-\\nsigned for himself that he might be buried near\\nthe Holy City Now in the place where he was\\ncrucified there was a garden and in the garden\\na new sepulcher, wherein was never man yet\\nlaid. There they laid Jesus therefore because\\nof the Jews preparation day for the sepulcher\\nwas nigh at hand. It was the burial of a king\\nby these princely disciples.\\n120", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0126.jp2"}, "127": {"fulltext": "Ye were not redeemed with corruptible things, as\\nsilver and gold, from your vain conversation received by\\ntradition from your fathers. Peter.\\nBut as he which hath called you is holy, so be ye\\nholy in all manner of conversation. Peter.\\nBe thou an example of the believers, in word, in con-\\nversation, in charity, in love, in spirit, in faith, in purity.\\nTimothy.", "height": "3456", "width": "2232", "jp2-path": "conversationswit00newm_0127.jp2"}, "128": {"fulltext": "", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0128.jp2"}, "129": {"fulltext": "Conversations with Christ\\nVI\\nChrist s Conversation with the Rich\\nNobleman\\nFor he was very rich. Luke xviii, 23.\\nGood Master, what good thing shall I do, that I may\\nhave eternal life And Jesus said, If thou wilt be perfect,\\ngo and sell that thou hast, and give to the poor, and thou\\nshalt have treasure in heaven and come and follow me.\\nMatt, xix, 16, 21,\\nThe scene of this conversation is beyond\\nJordan, in a section of country rich in fertility,\\nbeautiful in scenery, memorable in history. It\\nwas called Decapolis, signifying the ten cities\\nof the kingdom which were centers of culture\\nand of power, and wherein were the elements\\nof Phoenician, Assyrian, and Arabian civiliza-\\ntion with Greek culture and Roman power.\\nPalestine, which is between the Jordan and the\\nMediterranean, never excited the admiration\\nor the lust of Rome, but the region of country\\nbeyond the Jordan, extending far away to the\\nEuphrates, and northward to Damascus, was a\\nsection attractive to the Roman eye, where are\\n123", "height": "3472", "width": "2232", "jp2-path": "conversationswit00newm_0129.jp2"}, "130": {"fulltext": "Conversations with Christ\\nnow ruined temples, commercial monuments,\\nindicating the wealth of architecture and the\\ngenius displayed in beautifying that portion of\\nthe country. There is Damascus, the gem of\\nthe Orient, the oldest city in the world, a city of\\nperennial youth. Damascus never dies. It\\nhas been besieged time and again, and occu-\\npied by a succession of rulers, but is always\\nyoung. Its gardens are laved by the Abana,\\nand from out these gardens the pleasure seeker\\nbeholds the snowy peaks of the Lebanons, while\\nfar away to the eastward stretches a fertile\\ncountry to the borders of the valley of the Eu-\\nphrates. Whether the Saviour went so far\\nnorth as Damascus is not settled. One thing-\\nis true, that he passed into Perea, in whose\\ncities he performed most remarkable miracles,\\nand delivered discourses which of themselves\\nwould render him immortal as a religious\\nteacher. He was rudely treated in Judea, was\\nexpelled from Samaria, treated with contempt\\nby the people of Nazareth, and in a moment\\nof sadness he turned away from the central sec-\\ntion and passed the Jordan into this newer\\nregion for his ministry. The Pharisee was\\nalways present, never left him, ever on the\\nwatch, lying in wait to entrap him. He was\\nthe constant enemy of Jesus Christ. The Sad-\\n124", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0130.jp2"}, "131": {"fulltext": "Conversations with Christ\\ndncee met him in argument, and was content,\\nbut the Pharisee pursued him with the utmost\\ndiligence and with a determination to frustrate\\nthe purpose of his mission.\\nIn these wealthy populous commercial cen-\\nters he encountered his ancient foe. The\\nPharisees proposed to him a legal question, but\\none which involved the social institutions of the\\nday, entering into the domestic life of the\\npeople. They attempted to pit Moses against\\nChrist, by introducing the subject of marriage\\nand that of divorce; they challenged his de-\\ncision touching the legal relations of domestic\\nlife, and especially the permission which Moses\\nhad given for divorce. Always superior in\\nargument, detecting at once not only the weak\\npoint in the statement of an enemy, but relying\\non the eternal principles of the divine govern-\\nment, and profoundly familiar with all the as-\\nsertions of the Mosaic Scriptures, he explained\\nto them the conditions on which the permission\\nwas given by Moses and then by a single sen-\\ntence restored marriage to its primal purity\\nand its ancient beneficence. The answer was\\noverwhelming. The enemy was dismayed and\\nretired. Plow bold and strange the contrasts\\nin the ministry of Jesus Christ! When these\\nlecherous and voluptuous enemies had retired\\n125", "height": "3460", "width": "2236", "jp2-path": "conversationswit00newm_0131.jp2"}, "132": {"fulltext": "Conversations with Christ\\nthere came into his presence pure and beauti-\\nful motherhood, women bearing in their arms\\ntheir tender offspring, presenting their chil-\\ndren to Jesus for his benediction. Folding them\\nin the arms of his tenderness as a shepherd\\nwould carry the lambs of his flock, he blessed\\nthem whatever that may mean, it must mean\\nmuch pronouncing a personal blessing on\\nthem, and through them on the childhood of\\nthe race; then he declared one of the greatest\\nof all the truths of his kingdom, that of such\\nis the kingdom of heaven. Not like unto\\nsuch but these children constitute my king-\\ndom, and whatever may be the rejection on\\nthe part of the adult portion of the human race,\\nas two thirds of the race pass away in child-\\nhood, my disciples in the world to come will\\noutnumber them as the sands on the shore and\\nthe stars in the sky. Of such is the kingdom\\nof heaven.\\nThen came another contrast. A young man,\\nsometimes called the nobleman, again spoken\\nof as a ruler, perhaps a ruler of the syna-\\ngogue, came rushing from the crowd, came\\nwith an alacrity and delight, his impetuosity\\nindicating his earnestness, and the kneeling\\nposture he assumed his reverence, and com-\\nmenced a conversation by, Good Master,\\n126", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0132.jp2"}, "133": {"fulltext": "Conversations with Christ\\nwhat shall I do to inherit eternal life? alto-\\ngether the most momentous question to be pro-\\npounded and the most difficult to answer. And\\nwhat was it that had touched him The answer\\nof the Saviour to the Pharisees, the cogency of\\nhis argument, the sting of the rebuke, the purity\\nof his assertion touching married life, the resto-\\nration of the oldest institution known to man\\nto its pristine purity and beauty, or the tender-\\nness of the Saviour for little children? These\\nmay have touched his heart, excited his admi-\\nration, opened to him a new vision of this mar-\\nvelous man, given him an insight into the\\ndepth of his nature, and awakened within him\\nthis desire to know where rest could be found.\\nYet the young ruler was met with a re-\\nbuke. One would suppose that the Saviour\\nwould have received him in the spirit of the\\nreverence with which he had knelt before him\\nbut the very expression he used was a reflec-\\ntion upon Christ. He said, Good Master\\nthat is, Good Rabbi, good Teacher. The\\nSaviour could not compromise his dignity.\\nHis original goodness, a goodness allied to the\\ngoodness of the Father Almighty, could not\\npermit such a compromise without a rebuke,\\nand while it was not intended, it was his right\\nas a religious teacher to defend the truth at all\\n127", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0133.jp2"}, "134": {"fulltext": "Conversations with Christ\\ntimes. There is but one good the Supreme\\nGood. Why use that term in this indefinite\\nmanner, and apply it to me as you would ap-\\nply it to any rabbi? Rather remember that\\nthe Supreme Good is enthroned on the circle of\\nthe heavens, absolutely good without limita-\\ntion, without mixture of evil. The Saviour\\nwas ever directing man away from himself to\\nthe Father Almighty. When he commanded\\nmen to be perfect, Be perfect as your Father\\nin heaven. When he commanded men to be\\nholy, Be holy as your Father in heaven. So\\nwhen this ruler calls him Good he points him\\nto the Supreme Good of the skies. But as a\\ntrue religious teacher he leaves him not under\\nthe sting of this rebuke, and the answer is,\\nKeep the commandments. The response is\\nI have. I have observed them from my\\nyouth up. I revere Moses as the great law-\\ngiver; I am familiar with the story of Mount\\nSinai the commandments are written on the\\npalms of my hands; they are my phylacteries;\\nthey are inscribed upon my brow; with in-\\ndustry and carefulness T have observed them to\\nthe letter. What lack I yet? I want eternal\\nlife. I am conscious that my life here is tran-\\nsitory; that it is fragile as a flower; fickle as\\nthe winds; inconstant as a dream. This legal\\n128", "height": "3452", "width": "2288", "jp2-path": "conversationswit00newm_0134.jp2"}, "135": {"fulltext": "Conversations with Christ\\nobedience which I have rendered has not\\nbrought repose to my soul. I need another\\ntouch something else; I have come to thee.\\nThere was a self- justification in the statement\\nof this ruler, doubtless correct, or the Saviour\\nwould have disclosed to him his hypocrisy.\\nCertainly a remarkable case for a man to say\\nthat from youth to manhood he had observed\\nthose commandments which enter into the very\\nconstitution of human life, touching life,\\nproperty, fame, purity, and love. But the\\nMaster said, If thou wouldest be perfect\\nwouldest be complete, for that is the real\\nrendering of that term when applied to man\\nif thou wouldest be complete, something else is\\nneeded; sell that thou hast, and give to\\nthe poor, and thou shalt have treasure in\\nheaven: and come and follow me. I do not\\nwonder that he demurred but then he was not\\nacquainted with his own heart. There are\\ntwo universal propositions in the saying of\\nthe prophet, that the heart is deceitful and\\ndesperately wicked. It may not be desper-\\nately wicked, but it is ever deceitful. The\\nmost difficult study of man is man. The\\nhardest thing to compass is oneself. It re-\\nmains one of the questions in psychology, as in\\nmental philosophy, that in self-deception what\\n9 129", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0135.jp2"}, "136": {"fulltext": "Conversations with Christ\\npart of a man deceives, and what part is de-\\nceived? There is contradiction in the term.\\nIt is almost incomprehensible; yet such is the\\nplay upon ourselves that whether by false\\nreasoning or the viciousness of our imagi-\\nnation, there is a part of ourselves deceiving\\nthe other part, and the part deceived is led cap-\\ntive by the part that plays the deceiver. The\\nSaviour knew this; observed that this person\\nwas under this strange delusion, and it was\\nhis mission to uncover the heart. Why has\\nChrist such a hold upon humanity, greater\\nthan any other religious teacher known to\\nus? He tells us what oft was thought, but\\nne er so well expressed. He does not hold\\nup the mirror to nature, but uncovers nature;\\ndiscloses all the intricacies of the human heart.\\nHe is always pouring out personal experiences,\\nand always discoursing upon the thought-life\\nof mankind. Next to him the two men that\\nhave exerted the largest influence on the\\nthought of the world, and who to-night are\\nswaying their metal scepters over the race, are\\ntwo men that did in a lesser degree a similar\\nthing Solomon and Shakespeare. Take\\nfrom them this strange magic power of por-\\ntraying man as he is, disclosing the hypocri-\\nsies on the one hand, and the repealing ex-\\n130", "height": "3460", "width": "2308", "jp2-path": "conversationswit00newm_0136.jp2"}, "137": {"fulltext": "Conversations with Christ\\ncellencies on the other; take from their writ-\\nings these remarkable characteristics, and they\\nwould be weak as other men. So the Master\\nin this case is dealing with the intricacies of\\nthe human soul, as the physician of the mind,\\nknowing all its faculties, knowing how to ap-\\nproach it, how to touch the imagination or\\nthe judgment, how to excite the conscious-\\nness, how to stimulate the affections. He deals\\nwith this as a wise physician. This ruler\\ndid not know his besetting sin. The Master\\nadvances by proposing to him the human side\\nof the Ten Commandments. He knew the re-\\nsponse, but the response should be the key to\\nhis heart, the exponent of his character, the\\ncranny through which the celestial light\\nshould flow to all the hidden chambers of his\\nsoul. Had the Saviour proposed to him the\\ndivine side of the Decalogue, there would have\\nbeen no response, but, like a wise teacher, he\\nlays down those propositions which could be\\naccepted, and then pushing forward to the\\nother side, to the divine side, of the Decalogue,\\nhe lets in a flood of light. For this man was\\nguilty of the violation of the first command-\\nment, Thou shalt have no other God beside\\nme. The idol is that which receives the full-\\nness of our affections, whether for personal\\n131", "height": "3460", "width": "2260", "jp2-path": "conversationswit00newm_0137.jp2"}, "138": {"fulltext": "Conversations with Christ\\ngratification, for the extension of power over\\nthe thought and volition of man, or for the su-\\nperiority of riches. In one man it may be\\nwealth in another, pleasure in another, glory.\\nTake the three great English statesmen of one\\nhundred years ago. Had Fox come to Christ\\nand asked him/ What shall I do to inherit eter-\\nnal life? Jesus would have replied to him as\\nhe replied to the young Jewish ruler, Sell\\nthat which thou hast, and give to the poor, and\\nfollow me. Had the elegant and majestic\\nPitt come to him and said, Master, what\\nshall I do to inherit eternal life? he would\\nhave said, Tear from thy brow the chaplet of\\nthis world s glory and hang it upon my cross.\\nFox cared not for fame he loved wealth. Pitt\\npoured contempt upon wealth, but he thirsted\\nfor glory. Had Chesterfield come to the Mas-\\nter and said, What shall I do to inherit eter-\\nnal life? Christ would have said nothing\\nabout wealth, nothing about glory, but would\\nhave said unto him, Regulate thy passions\\nand appetites according to the requirements of\\nthe divine law; pleasure is thy ruling passion;\\nit is as God to thee.\\nHow intense is this conversation between\\nChrist and the young man, and, with the in-\\ntensity, how great the interest We may fancy\\n132", "height": "3444", "width": "2304", "jp2-path": "conversationswit00newm_0138.jp2"}, "139": {"fulltext": "Conversations with Christ\\nthe lines of thought in the one and in the\\nother, for doubtless all the conversation is\\nnot recorded, and we are allowed to read be-\\ntween the lines to supply, as it were, the ellip-\\nsis; and one can readily see that this young\\nruler might have said, My life compares\\nfavorably with those that are most devout;\\nand the answer from Christ would have been,\\nTrue, for two straight lines are two straight\\nlines the world over. White is white, whether\\non the equator or in the tropics. Honesty on\\nthe part of the moralist is no different from\\nhonesty on the part of the most devout saint\\nunder the sky; domestic fidelity, patriotism,\\nphilanthrophy, all these natural virtues are the\\nsame whether in the church or out of the\\nchurch, whether included in sainthood or man-\\nhood. It is not possible for the unaided\\nmind, unilluminated by the Holy Spirit, to\\ndistinguish between what is real morality,\\nsegregated from piety, and piety that elevates\\nmorality to the dignity of acceptability with\\nGod. One may fancy that he was confused\\nwhen the answer came, One thing thou lack-\\nest. And the answer in his mind evidently\\nwas that the rewards of providence encourage\\nme that what I have done is acceptable to\\nheaven, for these rewards come to me on the\\ni33", "height": "3476", "width": "2244", "jp2-path": "conversationswit00newm_0139.jp2"}, "140": {"fulltext": "Conversations with Christ\\nright hand and on the left my vast possessions\\nthe product of industry, of frugality, of\\neconomy all these vast possessions come to\\nme in obedience to law as the rewards of that\\nobedience, and how is it possible that I need\\nanything more than rendering this legal obe-\\ndience? So the mind deceives itself; so the\\nheart refuses the fullness of the light so many\\na man to-day, taking his prosperity, running\\nalong certain lines, contents himself, and\\nfancies his sainthood. But the answer comes\\nclearly as a sunbeam that certain rewards\\ncome to certain deeds, no matter by whom they\\nare performed; that we live under a general\\nreligion and subject to general laws, and that\\nthese laws are administered in justice; that\\nwhere a law is observed there reward follows.\\nThere is a physical morality, and the reward is\\nhealth, evenness of temper, sweetness of life.\\nThere is an intellectual morality where the\\nmind is calm and the garniture beautiful,\\nwhere all the powers work harmoniously, and\\nthere comes the wealth of knowledge on which\\nthe soul feeds. There is a commercial mo-\\nrality which secures credit and fame in commer-\\ncial circles, where a man s word is esteemed\\nas good as his bond. There is a domestic mo-\\nrality, the virtue that sweetens home, that\\n134", "height": "3460", "width": "2300", "jp2-path": "conversationswit00newm_0140.jp2"}, "141": {"fulltext": "Conversations with Christ\\nbeautifies the fireside, that makes wife and\\nchildren like so many angels. There is the\\nmorality of patriotism that elevates a man in\\nthe estimation of his fellow-men, whereby he\\nconsecrates his energy to the good of the pub-\\nlic. These moralities may exist in groups\\nor may exist in segregation. God has or-\\ndained in the constitution of nature that wher-\\never a law is observed, whether in association\\nwith other laws or separated from other laws,\\nobedience shall be rewarded. It is difficult for\\na man who prides himself on his morality,\\nlooking upon these rewards as so many tokens\\nof heaven s favor to him, to realize that he is\\na child of wrath, and that after all he is but\\ntreasuring up wrath against the day of\\nwrath. This seems to be a great fact, that we\\nare rewarded as far as we go; but then the\\nthought in the Saviour s mind with this young\\nman was this Go higher, and you shall have\\na higher reward. Your character consists of\\nnegations, beautiful and invaluable in them-\\nselves, but there is a lack of the positive ele-\\nment that will make you a companion with the\\nHighest and open to you those joys which\\ncome from association with the Invisible and\\nthe Eternal. There is an expression of a\\nlove that demands utterance in devotion, that\\ni35", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0141.jp2"}, "142": {"fulltext": "Conversations with Christ\\nseeks communion with the Unseen, that brings\\nrest to the troubled soul. Go up higher, be-\\nyond the duties you have already performed,\\nto God your Creator; perform your vows to\\nhim, love him with all your heart, make him\\nsupreme in your motives, your purposes, your\\naspirations, and a new light will unfold, and\\nthis light will billow all over your soul, and\\nyou will be transfigured by the excellent glory,\\nand this world will be to you a Tabor.\\nThere is something gross in the concep-\\ntion of men who pride themselves on the cor-\\nrectness of their moralities; in the exaltation\\nof the human at the expense of the divine.\\nThe grossness is that you exclude the Father\\nAlmighty from the center of your affections.\\nYou have no altars that burn with holy fire,\\nno incense of praise to ascend to the throne of\\nthe Almighty.\\nThe Master leaves not this young man in\\ndoubt. He knows his trouble. He sees his\\nsupreme satisfaction in the things which he\\npossesses, and hence he demands that he shall\\nbe a philanthropist. Perhaps there is no part\\nof the Saviour s teachings so basely misrepre-\\nsented by a certain class of ecclesiastics and\\nso generally misunderstood by the rank and file\\nof churchgoing people as this conversation\\n136", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0142.jp2"}, "143": {"fulltext": "Conversations with Christ\\nwith the rich young ruler of Perea. Cer-\\ntainly this is not a suggestion of voluntary\\npoverty, as supposed by St. Anthony of Alex-\\nandria, the founder of Roman Catholic\\nmonkery, and who taught that there was\\nvirtue of compulsory indigence. Nothing of\\nthe kind; the Saviour s discourse to his dis-\\nciples on riches, following this conversation\\nwith the young man, is all against the idea.\\nIt is not possible for him to go against the\\nwhole tenor of Scripture, for the Scripture\\neverywhere holds out the promise of this\\nworld s goods to those who observe the eter-\\nnal laws of industry, economy, and enterprise.\\nEverywhere in Scripture wealth is promised.\\nThe power to acquire wealth is esteemed a\\nnatural endowment, as the endowment of the\\npoet or the philosopher or the orator. It is\\nasserted that these temporal blessings shall\\ncome to those who observe these fundamental\\nlaws. It is not possible for the Saviour to\\nhave demanded poverty of the young ruler, be-\\ncause he knew, as we all know, that wealth has\\na mission, and that when consecrated to the\\nnoblest purposes the largest good follows.\\nHow were it possible for Christianity to ad-\\nvance in its great mission, in the diffusion of\\nknowledge, in the publication of the Scriptures\\n137", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0143.jp2"}, "144": {"fulltext": "Conversations with Christ\\ninto all languages; how were it possible to\\nrear temples of piety, houses of mercy, schools\\nof learning how were it possible to send evan-\\ngelists to the dark corners of the earth to\\npreach Jesus and him crucified, without\\nwealth consecrated to these noble ends? The\\ncry in favor of poverty is the cry of crime,\\nagainst the constitution of the Church and\\nthe organic law of Christianity. The Roman\\nCatholic Church has uttered this cry by which\\nher membership is kept poor, while the ecclesi-\\nastical powers have been enriched. The dif-\\nference between the Roman Catholic Church\\nand the Protestant Church is this, that the\\nwealth of the Romish Church is in the priest-\\nhood, while the wealth of the Protestant\\nChurch is in the laity. Advantage has been\\ntaken of this misrepresentation of the\\nSaviour s teachings in favor of voluntary\\npoverty as an essential virtue in Christian\\ncharacter, and indispensable to the complete-\\nness of the Christian life. Christ must ever\\nstand forth to our admiration that he did not\\nask the young ruler to give his money to him.\\nHe does not say, Sell that which thou hast\\nand give it to me, but, Sell that which thou\\nhast, and give to the poor; not at once, but\\nbecome a philanthropist; engage in this vast\\n138", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0144.jp2"}, "145": {"fulltext": "Conversations with Christ\\nmission akin to the mission of the statesman\\nand the scholar, wherein intellect and char-\\nacter are consecrated to the welfare of man-\\nkind; then thou shalt be my disciple.\\nThere was no prejudice in the mind of\\nChrist to wealth. If he himself was poor, it\\nwas to come down to the lowest and most de-\\ngraded of human nature. Some of his friends\\nwere rich. Zaccheus was his friend, and a\\nrich man. He does not hesitate to say to that\\nrich Pharisee, I will dine with thee. Nico-\\ndemus and Joseph of Arimathea were his\\npersonal friends and followers, and were men\\nof immense wealth. He never turned his\\nback upon men because of wealth so long as\\nthey had character behind their wealth char-\\nacter that excited his favor and commanded\\nhis attention. He does not say that the rich\\nman cannot enter the kingdom of heaven,\\nbut declares that wealth unconsecrated is an em-\\nbarrassment, is an impediment. Were I a man\\nof the business world, I would not hesitate to\\ndevote all my time and energies to the accumu-\\nlation of fortune. I would be first to rise in\\nthe morning and last to retire at night. I\\nwould be familiar with the market in all parts\\nof the world; I would know the condition of\\nall forms of finance; I would stretch out my\\n139", "height": "3476", "width": "2244", "jp2-path": "conversationswit00newm_0145.jp2"}, "146": {"fulltext": "Conversations with Christ\\narms and grasp the continents and the islands\\nof the sea; no man should excel me in the ac-\\ncumulation of fortunes. I would pile fortune\\non fortune; I would aspire to have the wealth\\nof a Croesus. Duty to God and duty to hu-\\nmanity would demand of me such enterprise,\\nsuch energy, in the accumulation of wealth.\\nAnd it would not be hard for me to enter into\\nthe kingdom of heaven. If the entrance were\\nno larger than the eye of a needle, I would be\\nsure of my entrance, for that wealth should not\\nbe accumulated for its love, or for the power\\nthat issues therefrom, or for the gratification\\nthat might come therefrom, but it should be\\nplaced on the altar of humanity, to bless the\\npoor, to enlighten the ignorant, to advance\\nChristian civilization, to roll back the tide of\\nevil, to assuage grief, to dissipate sorrow, to\\nfill the world with purity, intelligence, and\\nhappiness. Wealth thus consecrated would\\nhave the benediction of God and the smile of\\nangels.\\nIt is usually supposed that this youth was\\nlost. There is no authority for it. Two\\nthings relieve the thought; first, his sorrow.\\nThe sorrow was born of the light that came to\\nhis mind. He turned away sorrowful; he\\nhad great possessions. It was a revelation\\n140", "height": "3456", "width": "2288", "jp2-path": "conversationswit00newm_0146.jp2"}, "147": {"fulltext": "Conversations with Christ\\nthat produced a sorrow that worked repent-\\nance. The curtain is dropped; he disappears\\nfrom view. Dante has no right to suppose that\\nhe saw his shade in the infernal regions.\\nSome draw conclusions from scriptural\\nfacts without authority. It is enough for us\\nto know that the Saviour looked upon him and\\nloved him. Let us hope that he responded;\\nthat he went forth on this higher mission\\nof philanthropy to bless many; that many\\nwill rise up and call him blessed.\\nAnd how applicable is this conversation\\nto you, my friends; for there are men who\\ngather within sacred walls Sabbath after Sab-\\nbath who are resting upon their morality who\\nhave made no public profession of their faith\\nin Jesus Christ. They are not separated from\\nthe world. Whatever may be their interior\\nlife, the external life is against the profession\\nof religion. Do you, my friend, boast of your\\nmorality? But there is something higher.\\nHere are two vines; the shade, the bark, the\\nleaf, are the same. One has fruit, luscious\\nfruit; the other only leaves. There is the\\nmoral man here is the Christian. You are at\\nsea you would take soundings perhaps there\\nare dangers ahead. Here are two cables,\\nboth alike in texture, in strand, in tenacity.\\n141", "height": "3460", "width": "2240", "jp2-path": "conversationswit00newm_0147.jp2"}, "148": {"fulltext": "Conversations with Christ\\nThrow them overboard get your soundings.\\nOne reaches the bottom; the other does not.\\nThe difference is not in their nature, but in\\nthe length of the cable. What you need, my\\nfriend, is to advance higher. Ascend to the\\nthrone of the Eternal; give God the suprem-\\nacy of your love, and enshrine him there; a\\nnew life will come to you, and your soul will\\nbe filled with divine repose.\\n142", "height": "3448", "width": "2296", "jp2-path": "conversationswit00newm_0148.jp2"}, "149": {"fulltext": "If any obey not the word, they also may without the\\nword be won by the conversation of the wives.\\nPeter.\\nSeeing that all these things shall be dissolved, what\\nmanner of persons ought ye to be in all holy conversation\\nand godliness Peter.\\nRemember them which have spoken unto you the\\nword of God whose faith follow, considering the end of\\ntheir conversation. Paul.", "height": "3452", "width": "2244", "jp2-path": "conversationswit00newm_0149.jp2"}, "150": {"fulltext": "", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0150.jp2"}, "151": {"fulltext": "Conversations with Christ\\nVII\\nChrist s Conversation with a Woman\\nThen saith the woman of Samaria unto Jesus, How is it\\nthat thou, being a Jew, askest drink of me, which am a woman\\nof Samaria for the Jews have no dealings with the Samari-\\ntans. John iv, 9.\\nThis is one of the most important conversa-\\ntions recorded in the New Testament between\\nChrist and any of the people. It was the in-\\nauguration of two of the greatest revolutions\\nknown in the annals of time. It required im-\\nmense courage on the part of the Saviour,\\nclearness of vision, strength of decision, fixed-\\nness of purpose, and a consciousness of power\\nadequate to consummate the glorious work.\\nOne was a revolution in favor of catholicity,\\nthe other was a revolution for the elevation of\\nwoman. These are necessarily linked, whether\\nin this our age or in the age in which the Mas-\\nter lived and it is not therefore surprising that\\nthe Master seized this opportunity, though ap-\\nparently incidental, to make these two stupen-\\ndous suggestions to a woman. It was the\\nhighest compliment that he could pay woman\\n10 145", "height": "3472", "width": "2244", "jp2-path": "conversationswit00newm_0151.jp2"}, "152": {"fulltext": "Conversations with Christ\\nto suggest to her changes so radical in the so-\\ncial and ecclesiastical condition of the world.\\nHad the suggestion been to a philosopher or a\\njurist or a statesman, our surprise would be\\nexcited but to pay the compliment to a woman,\\nand she a social outcast, reveals a phase of the\\nSaviour s life and teachings which we are not\\nwont to find in the New Testament.\\nCatch all the incidents in this colloquial in-\\nterview. Let us first consider the scene, then\\nthe persons, then the grand conclusions. At\\nthat time Palestine was divided into two sec-\\ntions Judea and Samaria. Judea extended\\nfrom Beersheba to Bethel; Samaria from\\nBethel to the entering in of Hamath. Judea\\nwas occupied by the tribes of Judah and Ben-\\njamin, whose tribeships coalesced in his day.\\nThe other section of the country, called Sa-\\nmaria, originated in the reign of Solomon,\\nparticularly after his death, by the revolt of the\\nten tribes. During the reign of his successors\\nthese tribeships were subdued by the Assyri-\\nans. The people of the country were carried\\ninto the valley of the Euphrates, and colonists\\nfrom the Assyrian empire were substituted in\\ntheir places. In consequence of the dissolution\\nof the country the wild beasts of the Jordan\\nand of the mountains returned to their native\\n146", "height": "3460", "width": "2292", "jp2-path": "conversationswit00newm_0152.jp2"}, "153": {"fulltext": "Conversations with Christ\\nabode, and the people cried to the king of the\\nAssyrians for help from the local gods. The\\nAssyrian king being a polytheist, sent a Jew-\\nish priest from his empire to intercede with the\\nGod of the country. The colonists became\\nJews by this means, and in remembrance of it\\nthey established a rival kingdom, and a rival\\nshrine on Mount Gerizim. Mount Gerizim is\\non the west side of the valley of the Shechem,\\non the opposite side is Mount Ebal. The\\nvale between them is a mile wide. Less than\\ntwo miles up the valley is Shechem proper, now\\nknown as Nablous. Perhaps there is no spot\\nin Palestine so historic as this small valley.\\nIt is the scene of the journey of Abraham\\nwhen coming from Chaldea there Jacob rested\\na while and purchased a parcel of ground for\\nhis flocks, whereon he excavated a well; and\\nfour hundred years afterward thither came\\nJoshua with the triumphant Israelites to rat-\\nify the law. Ascending the slopes of Gerizim\\non the west side, certain priests pronounced the\\nblessings while other priests from the slopes of\\nEbal declared the curses of the law.\\nAs time passed on the valley became the\\ncenter of Roman civilization and the rival\\nshrine of the Samaritan Jews. Between the Sa-\\nmaritans and the Hebrews there was neither\\n147", "height": "3472", "width": "2232", "jp2-path": "conversationswit00newm_0153.jp2"}, "154": {"fulltext": "Conversations with Christ\\nbrotherhood nor fellowship. Whatever might\\nhave been the feelings of the Samaritans there\\nwas the most intense hatred cherished and ex-\\nercised toward them by the people of southern\\nPalestine. There is a tradition that the Jews\\nof Judea were so bigoted toward the Samar-\\nitans, and hated them with such intensity, that\\nthey gathered into the Temple Area three hun-\\ndred priests, with three hundred trumpeters,\\nand three hundred scholars to curse the Samar-\\nitans with all the maledictions in the law of\\nMoses. The Samaritans were excommunicated\\nin the name of Jehovah by the most terrible\\nimprecations the human imagination could in-\\nvent. Jews and Samaritans were not permit-\\nted to eat together, to bargain or to marry to-\\ngether. Sectional hatred was intense. What\\na bold reformer was Christ himself a Jew\\nto denounce the prejudices of his country and\\nto stoop to hold communion with a people so\\nthoroughly despised But never did a braver\\nheart beat in a human breast than that which\\nthrobbed in the bosom of Jesus of Nazareth:\\nhis cheek was never blanched with fear; he\\nnever quailed in the presence of a foe. With a\\nmajesty of self-possession, he was calmest when\\nmost in peril, strongest when most opposed.\\nHe made no ado in the inauguration of his re-\\n148", "height": "3440", "width": "2320", "jp2-path": "conversationswit00newm_0154.jp2"}, "155": {"fulltext": "Conversations with Christ\\nforms, sounded no trumpets, but quietly laid\\ndown his principles, announced the fact, and\\nthen permitted the leaven to work until the\\nwhole lump should be leavened. This is the\\ncharacteristic of the true reformer beginning\\nat the bottom, he laid the foundation broad\\nand strong.\\nThis woman met him at the well at Sychar,\\ncalled Jacob s well, at high noon. Discovering\\nthat he was a Jew, she expressed her surprise\\nthat he would so far forget himself and his re-\\nligion and the traditions of his country to ask\\ndrink of a woman of Samaria. But there was\\nan underlying purpose in this, that when she\\npointed to the mountain of her ancestors and\\nsaid, We worship on Mount Gerizim, Christ\\nimmediately announced the fact that the time\\nwould come that there should be neither wor-\\nship there nor in Jerusalem, as national shrines;\\nbut wherever man in spirit and in truth wor-\\nships the Father Almighty that worship would\\nbe acceptable.\\nIt is hard for us living nineteen hundred\\nyears from that event, surrounded as we are\\nwith religious liberty and largely delivered\\nfrom bigotry, to appreciate the importance of\\nthis announcement and the courage it required\\nto make it under the circumstances; but\\n149", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0155.jp2"}, "156": {"fulltext": "Conversations with Christ\\nprophecy has become history. In the greatness\\nof his soul the Master said: Hereafter the\\nuniverse shall be my Father s house of prayer.\\nGerizim may crumble to dust, and Mount Mo-\\nriah may disappear from the vision of the\\nworld, but wherever the humble worshiper of\\nthe true and living God shall tread the earth\\nor sail the ocean there shall he be accepted by\\nmy Father which is in heaven.\\nBut we can account for the strong inclina-\\ntion on the part of nations to have national\\nshrines. It has been so in the ages past; it is\\nso now among the Egyptians, the Romans, and\\nthe Greeks; and now among the Japanese, the\\nChinese, the Hindus, and the Mohammedans.\\nIt is not so among the Christians, except among\\nthe Romanists. But as Christianity with its lib-\\nerality spreads throughout the world, even that\\ncentralization on the banks of the Tiber will\\ncease to be a fact and the sovereign pontiff of\\nRome will be esteemed as he should be, simply\\na Christian bishop, not of mankind, but of\\nthose who are identified with his communion.\\nIt was, however, a great change in the history\\nof the world for the Saviour to say to the peo-\\nple, It is not necessary for you to turn your\\nface to Jerusalem or toward Samaria when you\\nworship, nor is it necessary for you to make\\n150", "height": "3460", "width": "2316", "jp2-path": "conversationswit00newm_0156.jp2"}, "157": {"fulltext": "Conversations with Christ\\nlong pilgrimages to religious shrines. Wor-\\nship where you are. I am wherever I am\\nsought; the universe is my house of prayer.\\nHow sublime the Saviour appears to us stand-\\ning forth the iconoclast of that bigotry which\\nhas done so much to injure religion! It has\\nlimited human sympathy; diverted the ener-\\ngies of those who would do good. What\\nstrifes it has engendered! What fires of con-\\ntention it has kindled But the time must come\\nwhen the liberalizing spirit of Christianity\\nshall obliterate the last traces of paganism;\\nwhen that higher and better Spirit of the Lord\\nshall reign in all the Churches; when there\\nshall be no dominance in one or the other; but\\nthe grand thought shall seize the Christian\\nChurch that outside of all denominationalism\\nthere is the Church of the living God; greater\\nthan the Roman Catholic Church, greater than\\nthe Baptist or Presbyterian or Episcopalian or\\nGreek, is the Church of God made up of true\\nworshipers who fear him and accept Jesus\\nChrist our Lord. Here is the announcement,\\ntherefore, that Jesus would have his people\\nrecognize goodness under any name and wher-\\never found sympathy with human effort to\\nproduce goodness and under whatever banner\\nthat may be made. Here is the declaration\\n151", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0157.jp2"}, "158": {"fulltext": "Conversations with Christ\\nthat whatever may be the denominationalism\\nhis Spirit is the test of character; and where his\\nSpirit is not, whatever may be the sacerdotal\\nrobes or the jewel tiara, or the loud-sounding\\nprofessions, or the soundness of creeds, or the\\nwisdom of ecclesiastical polity, down with\\nthem all before this majestic Spirit of Christ,\\nWherever my Spirit is seen, in the high or\\nlow, there I am, and there I am to be recog-\\nnized. Years must pass before we shall rec-\\nognize this greater truth. But it is in the at-\\nmosphere; it is coming on apace. Its precious\\nbreath ever and anon comes to cool our souls.\\nWhen it comes we will look with shame upon\\nthe record of the past; future generations will\\nrise with astonishment at our bigotry, as we\\nnow rise in astonishment at that of the Jews\\nand of the Samaritans.\\nIt was indeed an immense revolution that\\nJesus inaugurated, himself a Jew, but not a\\nJew in the sense in which Washington was an\\nAmerican, or Wellington an Englishman, or\\nNapoleon a Frenchman but a Jew simply from\\ndescent, because to that people were committed\\nthe oracles of God; he was too broad to be a\\nnational Jew; he was the most coextended man\\nknown to the race; the only religious teacher\\nthat ever gave to mankind the definition of", "height": "3460", "width": "2316", "jp2-path": "conversationswit00newm_0158.jp2"}, "159": {"fulltext": "Conversations with Christ\\nneighbor, and that to embrace every human\\nbeing on the face of all the earth.\\nAnd this was whispered in the ear of a wom-\\nan, and she a social outcast; not known for\\nher literary attainments, for the brilliancy of\\nher intellect, for her wealth, for her social in-\\nfluence, but from the record an outcast. Yet\\nthis great reformer appealed to the better self-\\nwomanhood. He realized that under the curse\\nof crime there was a nature that was sensitive,\\nand that would respond to his touch. He\\nthought that whatsoever might be the exterior\\ndegradation of a human being somewhere\\nin the constitution of that being there was a\\nchord touched by his masterful hand that would\\nrespond to the long-lost music of Eden and\\nchime with the music of the skies. It is an\\nimmense lesson for us to learn, to appeal to the\\nbetter self of mankind. He evidently knew\\nher character, and he disclosed that character\\nby issuing a command, Go call thy husband.\\nSome say because it was not proper for him to\\nconverse with a woman in the absence of her\\nhusband, but he thus gently yet firmly dis-\\nclosed her character himse f; in other words,\\ninformed her that he knew her history. I\\nhave no husband, she said. Thou hast well\\nsaid, I have no husband. For thou hast had\\n153", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0159.jp2"}, "160": {"fulltext": "Conversations with Christ\\nfive husbands; and he whom thou now hast is\\nnot. thy husband.\\nIn those days successive polygamy pre-\\nvailed, and by a shameful practice a marriage\\ncontracted to-day was broken to-morrow, and\\nthus by those successive practices the baser\\npassions were gratified and the social fabric\\ntoppled to its fall. It was of great importance\\nthat this divine reformer should take up arms\\nagainst an evil that filled society that had the\\nsanction of the great, the wise, and the pow-\\nerful in many generations. He did it, and he\\ndid it bravely, kindly, firmly. The woman\\nconfessed her sin, but he did not turn away\\nfrom her. He was not afraid of pollution.\\nHe was not afraid to come in contact with the\\nguilty, and the shamelessly so. What a brave\\nspirit he was when he met these fallen daugh-\\nters of Eve; with what tenderness he treated\\nthem how he dared to rise as their defender\\nnot of their vices, but of their rights When\\nthose judicial priestly hypocrites of the temple\\nbrought a poor creature before him he said to\\nthe woman, Go, sin no more. That was his\\nremedy. I will forget the past; I will cover\\nit. All that Christ asks of man or woman is\\nto start from this point. This is his regenera-\\ntion, the new birth, the new life. I care not\\n154", "height": "3448", "width": "2268", "jp2-path": "conversationswit00newm_0160.jp2"}, "161": {"fulltext": "Conversations with Christ\\nwhat the past records against thee are go, sin\\nno more.\\nThat restored the woman, gave her a new\\nlife, a social elevation to become an influential\\nfactor in society an immense change What\\nglorious courage We have no such cour-\\nage in this our day. Vice in man and vice\\nin woman are considered two things. Such\\nare the base and heartless standards in society\\nthat this criminal discrimination is made be-\\ntween the polluted man and the polluted wom-\\nan. One is accepted, and the other is rejected.\\nBut the Lord Jesus, appreciating individual\\nrights as well as possessions, said to the wom-\\nan, Go, sin no more. With what tender-\\nness he treated Mary of Magdala There are\\nJewish traditions to the effect that she was a\\nperson of extraordinary beauty, immense for-\\ntune, great influence, but terribly afflicted. He\\nmade her a disciple received her as a compan-\\nion. Who wonders that she was last at the\\ncross and first at the tomb? Who wonders\\nthat he rewarded her fidelity, loyalty, and love\\nby a mission of good to human beings Go\\ntell my brethren that I am risen from the\\ndead? Who of this age and generation\\namong all the philanthropists would have\\nthe courage to follow the example of Jesus in\\ni55", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0161.jp2"}, "162": {"fulltext": "Conversations with Christ\\nthis regard? Condone a man, condemn a\\nwoman, is the false morality of this sinful age.\\nNo braver defender of woman ever appeared\\nthan Christ our Lord. How tenderly he\\ntreated her How he exerted his power to heal\\nher! With what respect he addressed her!\\nHow he lifted her to companionship, friend-\\nship, discipleship\\nOut of this great revolution has come wom-\\nan s present elevated position. You, however,\\ncannot appreciate the magnitude of this rev-\\nolution unless you recall the condition of the\\nworld and the obstacles with which the Sav-\\niour had to contend at that time. At that very\\ntime and in the Jewish nation itself woman\\nwas a thing. Polygamy was universal under\\nthe head of successive divorce, and woman\\nwas degraded. Rome swayed her mighty\\nscepter over the fairest portions of the world,\\nbut under its splendid civilization woman was\\nnot esteemed an individual; her individuality\\nwas not recognized. No voice had she in the\\ngovernment of the family; the father was the\\nsole authority. He claimed the children. He\\nhad supreme control over her property; by\\nmarriage she lost all family rights, and could\\nbequeath nothing she was looked upon as sis-\\nter to her own children, and her husband s\\n156", "height": "3456", "width": "2256", "jp2-path": "conversationswit00newm_0162.jp2"}, "163": {"fulltext": "Conversations with Christ\\nadopted daughter. She married a master who\\nhad power over her life. ,At her trial he was\\nthe presiding judge. Such was Rome in juris-\\nprudence touching woman, and yet Christ in\\nthe very presence of the Roman proconsul of\\nPalestine, the representative of the Caesars,\\ndared to inaugurate this great revolution. He\\nrestored marriage to its original state of pu-\\nrity, and opposed both kinds of polygamy, si-\\nmultaneous and progressive. He declared\\nthat marriage is a state rather than an act; an\\ninstitution rather than a law; that marriage is\\nnot a convenience nor a business transaction\\nnor a personal contract; that it is a civil rite,\\nfounded on a religious institution ordained by\\nthe Almighty. That it is neither an accident\\nnor a human device; nor merely a civil rite,\\nbut founded on equal rights for the protection\\nof childhood, and to create a sweet companion-\\nship in society and multiply human happiness.\\nHe was bold to assert that marriage is indis-\\nsoluble except for one cause, and thereby gave\\npermanence to the institution.\\nAnd what was the Roman opinion of wom-\\nan? Of Gaius, who, after all, must be re-\\ngarded as the father of Roman jurisprudence\\n\u00e2\u0080\u0094think of this eminent man who was in his\\nglory in the days of Antonius Pius, who ex-\\ni57", "height": "3472", "width": "2232", "jp2-path": "conversationswit00newm_0163.jp2"}, "164": {"fulltext": "Conversations with Christ\\ncused woman s degradation because of her\\nlevity of mind. Think of Cicero, the elo-\\nquent, who assigned the reason because of her\\ninfirmity of purpose. Think of Seneca, some-\\ntimes called grand old Seneca, who stigma-\\ntized woman as a foolish wild creature, in-\\ncapable of self-control. And it was Cato who\\nwas accustomed to say, Slacken the rein on\\nwoman and you will afterward strive in vain\\nto check the mad career of that unreasoning\\nanimal. No marvel that Cato committed sui-\\ncide. A man who thus esteemed woman de-\\nserved to die. In the best days of the Roman\\nempire divorce was the end of marriage.\\nCicero repudiated Terentia, and having mar-\\nried Publili, he divorced her and with her\\nfortune paid his debts. Now recall the mag-\\nnificent courage of Christ to stand up against\\na hundred and twenty millions of people, repre-\\nsenting the highest culture and the most im-\\nposing cult of the age, and daring to elevate\\nwoman to her true position.\\nIt is true the Greeks had passed out of pow-\\ner, but then Greek civilization continued with\\nthat of the Roman, and the ideas of the\\nGreeks still prevailed; while it is true that\\namong the Greeks woman was not degraded as\\namong the Romans, yet she was the slave of\\n158", "height": "3456", "width": "2252", "jp2-path": "conversationswit00newm_0164.jp2"}, "165": {"fulltext": "Conversations with Christ\\nher husband; she was reared in ignorance and\\ndoomed to domestic drudgery. She was not\\npermitted to sit at table with her husband s\\nfriends. It was Plato, sometimes called the\\ndivine, who said that marriage is a physico-\\npolitical institution. Ah! Plato, alas, you\\nmake marriage physical, not domestic, nor so-\\ncial, nor moral. What was the opinion of the\\nbest of the Greeks as to woman? Homer deals\\nmuch in marriages, but without a trace of the\\nsentiment of love. He sings of Hector and\\nAndromache, of Menelaus and Helen, but\\nwithout love. Telemachus tells his mother not\\nto speak in the presence of man. It was\\nHesiod, eight hundred years before Christ, who\\nsaid, Women are a cursed brood and the\\nchief scourge of mankind. Eschylus, one of\\nthe three great tragic poets of Greece, said,\\nWoman is the chief scourge of the state and\\nhome. It is an old tradition that Socrates\\ndaily thanked the gods that he had been born\\nneither a slave nor a woman. Female culture\\nwas confined to women of low repute, as in-\\ndicated by the intercourse between Socrates\\nand Theodata, Plato and Aspasia. What pic-\\ntures for an artist! Plato at the feet of As-\\npasia, and Mary Magdalene at the feet of\\nChrist.\\n159", "height": "3460", "width": "2232", "jp2-path": "conversationswit00newm_0165.jp2"}, "166": {"fulltext": "Conversations with Christ\\nNow look at the changed condition of wom-\\nan and of Christianity. What did Christ do\\nfor Roman womanhood? Under the discipline\\nof the early Church woman was protected in\\nher rights of marriage. She was among the\\nmost heroic confessors for Christ, and became\\na recognized factor in the Church. Whatever\\nmay be the world s opinion of the conversion\\nof Constantine the Great, we must accord to\\nhim the glory, for immediately on his acces-\\nsion he restored his mother to the throne. His\\nfather had banished Helen and had taken The-\\nodora to his arms; but Constantine said, My\\nmother will return and sit by my side upon the\\nthrone of empire/ It was this son of Helen\\nwho spread Christianity through the East. In\\nthe Pandicts of Justinian is the first legislative\\nexpression under Christianity of the elevation\\nof womanhood, and to all that she has attained\\nwas born of that Christian command. This\\nwas the beginning of that merciful legislation\\nwhich now prevails, after a long and desperate\\nstruggle against prejudice, custom, and law.\\nLet us recall Priscilla and the eloquent\\nApollos, Paula and St. Jerome, the historian,\\nMonica and St. Augustine, the great, and what\\nwas the influence of Christianity upon Grecian\\nwomanhood? Recall Phebe, the bearer of in-\\n160", "height": "3460", "width": "2304", "jp2-path": "conversationswit00newm_0166.jp2"}, "167": {"fulltext": "Conversations with Christ\\nspired letters written by St. Paul, and Lydia of\\nThyatira, and the magnificent vindication of\\nthe duality of marriage by the apostle Paul in\\nhis letters to the Greek churches.\\nIt is the boast of some to praise the treat-\\nment of women under Teutonic civilization.\\nIt is true that Teutonic chivalry was born of\\nnoble impulses, yet through all the settlements\\nof the Teutons there was the deepest oppres-\\nsion, for woman was a slave. She had no\\nrights, The slayer of a mother was fined six\\ndollars. The slayer of a woman too old or too\\nyoung to be a mother was fined two dollars.\\nThe unfaithful wife was driven nude through\\nthe streets and beaten with rods by her hus-\\nband. The husband was an absolute tyrant.\\nHe could put out the eyes and break the limbs\\nof a wife. Among the Teutons wives were\\npurchased. The wife was a mate to her lord,\\nsitting at his feet at meals she was the slave\\nof his whims. He could sell, punish, or slay\\nher, and his song was\\nI will be master of what is mine own\\nShe is my goods, my chattels she is my house,\\nMy household stuff, my field, my barn,\\nMy horse, my ox, my ass, my everything.\\nAnd what did Christianity do for the Teu-\\ntonic tribes? It preserved whatever was ex-\\nII 161", "height": "3460", "width": "2228", "jp2-path": "conversationswit00newm_0167.jp2"}, "168": {"fulltext": "Conversations with Christ\\ncellent in the civilization thereof the price-\\nlessness of virtue, for that was a fact and rev-\\nerence for woman as a prophetess, and con-\\nfidence in her in times of great public peril. It\\ngave monogamy for polygamy; broke the tyr-\\nanny of the husband rescued the wife from the\\nshambles, and made her man s companion.\\nLook at Christian womanhood in Germany to-\\nday, and recall the distinguished writers, the\\nillustrious missionaries, and the wives who\\nhave graced palaces and honored every posi-\\ntion in life.\\nNow look at the condition of woman under\\nthe best religions of the East. Buddha is\\nlauded to the skies as great and good; but he\\ndivorced his wife, Yosodhara, and forsook her\\nand his child. He did not permit woman to\\nenter his new society till twenty-five years after\\nhe began his mission, and then only as a nun;\\nand twice he refused admission to his foster\\nmother, because it would give occasion to\\nspeak against his institutions, and she was per-\\nmitted to enter the community after an inter-\\ncession of forty years, and then through the\\nimportunities of the good Ananda. He held\\nout one hope for woman, that through the\\nprocess of transmigration she might become a\\nman in the next world. For centuries woman\\n162", "height": "3452", "width": "2252", "jp2-path": "conversationswit00newm_0168.jp2"}, "169": {"fulltext": "Conversations with Christ\\nin India has been an outcast. Widowhood\\nwas esteemed a crime, and the birth of a\\ndaughter was regarded the cause of lamenta-\\ntion. And has woman s condition been desir-\\nable under Brahmanism? The infanticide of\\ngirlhood and the immolation of widowhood\\nindicate the fearful degradation that has pre-\\nvailed in that fair land. In some parts of In-\\ndia two thirds of the female children were\\nstrangled or drowned; and it is estimated that\\nmore than a thousand widows were burned to\\ndeath in a given year. The Shastra says that\\nshe must revere her husband as she would a\\ngod; when in his presence she must keep her\\neyes upon him to receive his commands. When\\nhe speaks she must be silent. If she speaks un-\\nkind to him, she must be divorced without de-\\nlay; when he is dead she must burn on his\\nfuneral pyre.\\nAnd is woman s condition better in China\\nunder the teachings of Confucius? All his-\\ntory is in proof that she is proscribed and other-\\nwise degraded; and Confucius laid it down as\\na law that she could be divorced if she talked\\ntoo much. And has Mohammed done better\\nfor woman? It was one of his favorite say-\\nings that women are the whips of the devil.\\nTrust neither a king nor a horse nor a woman.\\n163", "height": "3460", "width": "2236", "jp2-path": "conversationswit00newm_0169.jp2"}, "170": {"fulltext": "Conversations with Christ\\nMen shall have the preeminence above woman.\\nCongratulations when a son is born; condo-\\nlence when a daughter comes into the world.\\nSay what you may about all these religious\\nsystems; it is a historic fact that in all those\\nantichristian lands the female half of the hu-\\nman race is degraded under an inhuman su-\\nperstition.\\nBut what has Christ done for womanhood\\nin all those countries? The missionary has\\nrescued childhood from infanticide and wid-\\nowhood from the burning pyre, and demanded\\nthat woman shall be recognized as man s equal\\nGod s first, best gift to man. And just in\\nproportion as this great revolution which\\nChrist inaugurated in Samaria is accepted,\\nwoman is elevated to companionship with man\\nand to all her rights as an individual.\\nWoman should be a revolutionist. It is too\\nmuch to expect of man s hardier nature, but\\nnot too much to expect that under the soften-\\ning influences of the teachings of Christ that\\nthis recognition will be a sublime fact.\\n164", "height": "3456", "width": "2252", "jp2-path": "conversationswit00newm_0170.jp2"}, "171": {"fulltext": "But tell us, thou bird of the solemn strain,\\nCan those who have loved forget\\nWe call, but they answer not again\\nDo they love do they love us yet\\nWe call them far through the silent night,\\nBut they speak not from cave nor hill\\nWe know we know that their land is bright,\\nBut say, do they love there still\\n[Cicero s apostrophe to his daughter.]\\nThou, my daughter, now separated from me, not de-\\nserting me, but sometimes looking back, lead me where I\\nmay yet enjoy the conversation and sight of thee.\\nOnly let your conversation be as it becometh the\\ngospel of Christ. Paul.", "height": "3476", "width": "2244", "jp2-path": "conversationswit00newm_0171.jp2"}, "172": {"fulltext": "", "height": "3460", "width": "2300", "jp2-path": "conversationswit00newm_0172.jp2"}, "173": {"fulltext": "Conversations with Christ\\nVIII\\nChrist s Conversation with the Saddu-\\ncees Have we Heard from Beyond\\nthe Grave?\\nGod is not a God of the dead, but of the living for all\\nlive unto him. Luke xx, 38.\\nAt the time of this conversation the Jew-\\nish nation was divided into three branches\\necclesiastically the Essenes, the Pharisees,\\nand the Sadducees. The Essenes were spir-\\nitualists, predestinarians, mystics. They pre-\\ntended to discover truth between the lines, and\\nto spiritualize all the literal statements in the\\nBible. They were a harmless people, exact in\\ntheir morality, good citizens, noble in their\\ncharities, sincere in their devotions, and it is\\nsupposed by some that Christ belonged to this\\nbranch of the nation, or, in other words, large-\\nly sympathized with it. We have no authority\\nfor this; it is a supposition. The Pharisees\\nwere by far the most numerous, popular, pow-\\nerful portion of the Jewish nation. Centuries\\nbefore they had separated from the rest of\\ntheir countrymen to maintain in greater purity\\n167", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0173.jp2"}, "174": {"fulltext": "Conversations with Christ\\nand majesty the divine law. They came forth\\nin a time of degeneracy, and determined to\\nmaintain the Mosaic institutions as the hope\\nof the Jewish commonwealth. They had a\\nvision that that commonwealth was for all\\ntime; and in that vision they were correct, for\\nit was not the purpose of the Almighty that\\nthat commonwealth should pass away at the\\ncoming of the Messiah, but rather that that\\nnation should have received Christ, and Christ\\nshould sanctify it by his presence and his doc-\\ntrines. And what a magnificent nationality it\\nwould have been, with its sanitary provisions,\\nwith its wise jurisprudence, with its domestic\\nregulations, with all things essential to a na-\\ntional life under the guidance of the divine\\nTeacher\\nThe word Pharisee is from a Hebrew word\\nwhich signifies to separate, and in the word\\nis the history of this branch of the Jewish peo-\\nple. But the priestly, aristocratic, domineer-\\ning the materialistic, the earth and time lov-\\ning portion of the Jewish nation were the\\nSadducees. They were the descendants from\\nZadok, it is said, and they followed the teach-\\nings of Antigonus, who denied certain essen-\\ntial things held by the Pharisees and taught by\\nChristianity. They were the materialists of\\n168", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0174.jp2"}, "175": {"fulltext": "Conversations with Christ\\nthe day, as the Pharisees were the ritualists.\\nThese Sadducees were the rationalists, and yet\\nthey were the priests. They were the descend-\\nants of Aaron they stood nearest to the altar\\nthey entered the Holy of Holies. The Sad-\\nducees wore the Urim and Thummim, and pre-\\ntended to hold communion with the Invisible.\\nYet they were heterodox; they were apostate;\\nthey lived for the time. They are another ex-\\nample of the fact that priests have been the\\ngreatest benefactors and vilest malefactors in\\nthe annals of time for, while priests have been\\nthe guide of princes and nations, the illumina-\\ntion of homes, and the consolation of the suf-\\nfering, yet priests have been guilty of all the\\ncrimes known in the criminal code. They\\nhave conspired against nations they have in-\\nstituted rebellions; they have created insur-\\nrections; they have inflamed the passions of\\nthe people to fly to war they have overthrown\\nkingdoms; they have placed the crown of au-\\nthority upon the unworthy; they have per-\\npetrated treason, committed murder, and\\ntheir record of crime is altogether the most\\nghastly and damnable in the annals of time.\\nThe priesthood does not make the man; the\\nman makes the priesthood. The priesthood is\\na function it is a calling, a position of power,\\n169", "height": "3472", "width": "2256", "jp2-path": "conversationswit00newm_0175.jp2"}, "176": {"fulltext": "Conversations with Christ\\nand yet the influence of that power for weal or\\nwoe depends upon the incumbent. It is there-\\nfore one of the great truths of Christianity,\\nand especially of Protestant Christianity, that\\nthe people are greater than the Church, greater\\nthan the priesthood; that private judgment is\\na sacred fact, and that the laymen of the\\nChurch are to exercise their judgment upon\\nthe clergy as to what the clergy teach and what\\nthe clergy do, whether their life comports with\\nthe sublime principles of Christianity, and\\nwhether the utterances of their lips are in har-\\nmony with the teachings of Jesus; and just in\\nproportion as this the great Protestant truth\\nthe right of private judgment and the right\\nand authority of the laity gains dominance\\nin society the priesthood is pure, full of char-\\nity, found within the limits of sobriety, and are\\nbenefactors.\\nThink! this conversation was with the\\npriesthood of Jerusalem, with the Sadducees,\\nthe descendants of Aaron, and these persons\\ndenied three essential things characteristic of\\nthe Jewish faith, and taught anew by the Sav-\\niour Jesus Christ. In the first place, they de-\\nnied the existence of angels, one of the most\\nfamiliar truths in the Old Testament scarce-\\nly a book in the Old Testament in which there\\n170", "height": "3456", "width": "2312", "jp2-path": "conversationswit00newm_0176.jp2"}, "177": {"fulltext": "Conversations with Christ\\nis not a record of the visitation of angels to\\nmen. From the Garden of Eden on to the\\nfinal annals of the sacred canon by Mal-\\nachi, these angelic visitors came\u00e2\u0080\u0094 came daily,\\ncame in the common concerns of life, came to\\nwidows, came to orphans, to peasants, to\\nprinces, to priests, .and came for individuals\\nand for nations. It is a record as well\\navouched as any record we have, and to elim-\\ninate angelic visitations from the Old Testa-\\nment would be the annihilation of the Old Tes-\\ntament. It is not for me to account hew this\\nhandful of Jewish teachers could stand up be-\\nfore the multitude of a nation and deny a fact\\nso palpable, and call in question the existence\\nof those beings who are numbered by millions,\\nwho were said to be as flames of fire, who\\nstand in the presence of Jehovah, who have\\naims, who have missions, who exert a positive\\ninfluence upon the thought and upon the char-\\nacter of mankind and yet such is the fact, my\\nfriends. Strange indeed it is. We cannot ac-\\ncount for it. It may go to explain the strange\\ncontradictions in the Church of to-day against\\ncertain great luminous facts that are palpable\\nin the experience of many.\\nThen the next truth that they denied was\\nthe resurrection of the dead. They came to the\\n171", "height": "3460", "width": "2256", "jp2-path": "conversationswit00newm_0177.jp2"}, "178": {"fulltext": "Conversations with Christ\\nSaviour with a puzzling question, and a puz-\\nzling question may be the synonym of a dif-\\nficulty. Many a man has lost the balance of\\nhis faith by a question which is puzzling in its\\ncharacter puzzling to him and which he has\\nallowed to grow into a difficulty. The best com-\\nmentators deny the fact that was stated. They\\nsaid there were seven brethren who, according\\nto the Levitical law, married in succession the\\nsame woman. This is what they stated, but\\nthe commentators deny the fact. The Sad-\\nducees should have said to the Master, sup-\\nposing. They should have hypothecated the\\ncase instead of asserting it as an historical\\nfact. So they quote to him the law of Moses,\\nwith no respect for Moses, no respect for the\\ntruth they were using. But they supposed\\nthat they could propound a question to the\\ngreat Teacher which he could not answer. So\\nthey say, In the resurrection whose wife shall\\nshe be? There is no tartness in the Saviour s\\nreply, no bitterness whatever. You observe\\nthat when he replies to the Pharisees there is\\nan acrimony. Whatever you can say against\\nthe Sadducees you cannot say they were hypo-\\ncrites. The Pharisees were. They made\\nbroad their phylacteries they stood at the cor-\\nners of the streets and made long prayers, and\\n172", "height": "3456", "width": "2308", "jp2-path": "conversationswit00newm_0178.jp2"}, "179": {"fulltext": "Conversations with Christ\\nhence he withered them with his denuncia-\\ntion; he split their dignities with the thunder-\\nbolts of his wrath; he excoriated them with\\nthe words of his displeasure. But these Sad-\\nducees are treated differently, and he said un-\\nto them, Ye do err, first, not knowing the\\nScriptures, and, secondly, not knowing the\\npower of God. And then in his quiet, gentle\\nway he goes on to explain to them how they\\nhave erred that marriage belongs to earth and\\ntime that whatever may be the atmosphere of\\nlove beyond the provisions of affection, the\\nmutuality, the reciprocity of the affections\\nformed on earth and time, yet marriage as an\\ninstitution cannot be translated from this life\\nto the next that it is within the limits of what\\nwe call time from the cradle to the grave.\\nHence provision is made in the organic law of\\nthe Scriptures that, in case of death, the sur-\\nvivor is released from the bands and the bonds\\nof matrimony, a clear indication that marriage\\nitself is temporary. So the Saviour says, Ye\\ndo err as to this, for they that shall be ac-\\ncounted worthy to obtain that* world neither\\nmarry nor are given in marriage. A revela-\\ntion A complete answer, an unexpected repli-\\ncation. These men were confounded. They\\nhad evidently hypothecated this case with the\\n173", "height": "3476", "width": "2244", "jp2-path": "conversationswit00newm_0179.jp2"}, "180": {"fulltext": "Conversations with Christ\\ngreatest skill and care, but the Saviour with a\\nsingle sentence destroys the splendid fabric\\nwhich their logical acumen had created.\\nBut he does not leave them there. He then\\ngoes on to say that they who shall obtain that\\nworld are like unto the angels. In what sense\\nAngels are separate creations. We come into\\nexistence under a different law, under the law\\nof generation, but these angelic beings are\\ncalled forth. They have no birth they have\\nno youth they have no manhood, no old age.\\nThey are creations. The only thing analogous\\nin them to us is growth, the expansion of the\\nintellect, the acquisition of knowledge, the un-\\nfolding of a likeness more and more to the\\nlikeness and the image of God. They are like\\nunto the angels in this respect. Those angels\\nnever know what it is to say, Father/ or\\nMother, or Brother, or Sister. The\\nlaw of consanguinity in all their angelic re-\\ngions is unknown each one stands forth sub-\\nlime in individuality, with all the attributes of\\na person, a separate, sublime creation, as in\\nthe case of the first man and the first woman\\nof our own race. So thou shalt be like unto\\nthem, imperishable, having the elements of im-\\nmortality. They neither marry nor are given\\nin marriage. The Saviour does not deal ruth-\\n174", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0180.jp2"}, "181": {"fulltext": "Conversations with Christ\\nlessly with domestic affections. He was al-\\nways tender of them. He knew that they were\\npart of the constitution of our very being, that\\nthe welfare of society was involved therein,\\nand that to cherish, to unfold them, were nec-\\nessary to the well-being of the race. He does\\nnot deal ruthlessly with those; and it is barely\\npossible that he more than intimated that these\\ndomestic affections should find higher realiza-\\ntions in the world to come, realizations of a\\nsweeter union. To be sure, the language that\\nwe shall employ there will be very different\\nfrom that which we employ here, for when\\nyou shall meet the wife of your choice, the\\nwife of your youth, you may say, This zvas\\nmy wife, not is; and she will say, This\\nzvas my husband, not is; and when you\\nshall meet your son, This zvas my son, not\\nis; so that the grammatical expression must\\nbe changed, because we shall be like unto the\\nangels which are in heaven. And there must\\nbe immense advantage in this abolition of the\\ndomestic relations, for those relations in life\\nwhich have not contributed to human happi-\\nness, where there has been the want of con-\\ngeniality and sweet companionship, whether\\nfrom disparagement of intellectuality or other\\ncircumstances; death shall dissolve such band\\ni75", "height": "3460", "width": "2216", "jp2-path": "conversationswit00newm_0181.jp2"}, "182": {"fulltext": "Conversations with Christ\\nand bonds, and we shall be like unto the an-\\ngels. And then the Saviour goes on to declare\\nthat these men err in another thing; they hav-\\ning denied the existence of spirits, they were\\nmaterialists, and consequently they eliminated\\nspirituality from the universe, asserting that\\nwhatever there was of life was confined to this\\npoor earth; that beyond its limitations there\\nwas no other being but the Jehovah. Whether\\nthey were pantheists is not stated. Of course\\nthey could not deny at all events they did\\nnot deny the existence of a Supreme Being,\\nbut they left him in sublime and perpetual\\nsolitude. No angel breathed seraphic poetry\\nin his presence, swept the harp in his divine\\near, or separated the ether that fills the entire\\nspace between the worlds. God, solitary upon\\nthe throne of his universe, looking down upon\\nthis poor little earth, finding here beings cre-\\nated not in his image, but created for a mo-\\nment, fragile as a flower, fickle as the winds,\\ndestined to live for a day, whose life shall be\\na song or a groan and pass away. Was there\\never a sadder conception of solitude, either in\\npoetry, in romance, in philosophy, than this of\\nthe disciples of Zadok, of the followers of An-\\ntigonus? Now the Saviour turns upon them\\nand declares that they are mistaken in this.\\n176", "height": "3448", "width": "2268", "jp2-path": "conversationswit00newm_0182.jp2"}, "183": {"fulltext": "Conversations with Christ\\nHaving asserted, first of all, the possibilities\\nof the resurrection that is, the standing up,\\nthe going forth and, secondly, the existence\\nof angels, then he says, Ye do err, not know-\\ning the scriptures, and turns to the great\\nfact that on Mount Sinai the Almighty said\\nunto Moses, X am the God of Abraham, and\\nthe God of Isaac, and the God of Jacob not\\nthe God of their miserable dust that was in the\\ncave of Machpelah, embalmed or unembalmed.\\nFor why should he be the God of a handful of\\ndust? It would be unworthy of his dignity,\\nof his power. You say that he was the God\\nof the men who trusted in him a beautiful\\nthought but then it is a trust that is past mor-\\ntal vision. But nay, more than this, I am the\\nGod of the living Abraham, Isaac, and Jacob.\\nI am the God of the living, for all live unto\\nme. I am not the God of the dead. Were\\nthe doctrines of the Sadducees true, what an\\nimmense graveyard God Almighty would own\\nthe biggest graveyard in the conception of\\nman But nothing of the kind he owns no\\ngraveyard; Let the dead bury their dead.\\nWith him life is everything; all life is the ex-\\npression of his own purpose, and he is not the\\nGod of the dead. These men are not dead;\\nthev are living an immense truth The\\n12 177", "height": "3472", "width": "2236", "jp2-path": "conversationswit00newm_0183.jp2"}, "184": {"fulltext": "Conversations with Christ\\nSaviour brought forth a truth that has been\\nthe illumination of the world that has soothed\\nmany a dying saint; that has filled the heart\\nof the martyr with holy ardor and inspired\\nhis courage with the arduousness that en-\\nabled him to meet death in holy triumph. And\\nthis is in harmony with the whole teaching\\nand tenor of Scripture, for everywhere it is\\ntaught in the Bible that life is immortal. I\\nam aware that it is sometimes said that the\\nOld Testament is a blank on this great sub-\\nject of immortality, of a future state; and yet,\\nmy friends, if I were to construct an argument\\nfor immortality out of the Bible, I would pre-\\nfer to go to the Old Testament rather than the\\nNew, for the Old Testament is a daily record\\nit is an itinerary of the communion of two\\nworlds and the coming and the going of the\\nangels, and the coming and the going of those\\nthat had dwelt here and passed to their re-\\nward. What a sublime testimony is that\\ntouching Enoch, who walked with God, and\\nwas not, for God took him! What a tre-\\nmendous fact is the translation of Elijah,\\npassing into the skies in a chariot of fire!\\nWhat a revelation of the invisible world was\\nthat to the young man with Elisha, on the\\nmountains of Samaria, when the old prophet\\n178", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0184.jp2"}, "185": {"fulltext": "Conversations with Christ\\nprayed, Lord, open his eyes, open the eyes of\\nthe young man; and presently he saw the\\nmountains filled with the horses and chariots\\nof the Lord! And then what a beautiful de-\\nscription it is on the part of the psalmist,\\nThou wilt not leave my soul in hell, nor suf-\\nfer thy holy one to see corruption. Thou wilt\\nshow me the path of life; at thy right hand\\nare pleasures for evermore. Nothing can be\\nmore definite nothing can be more exact with-\\nin the compass of language, above every argu-\\nment and every truth. What a statement is\\nthat in Ecclesiastes, Then shall the dust re-\\nturn unto the earth as it was disorganized, and\\nthen shall the spirit return unto the God who\\ngave it. Nothing can be more exact, nothing\\nmore definite. And so all through the Old\\nTestament is found this great idea of two\\nworlds meeting, this coming together of the in-\\nhabitants of the tomb, and if it is said that\\ntoo little is recorded, when the ancients died,\\ntouching their future state, the answer is sim-\\nply this, that nowhere in the Old Testament\\ndo you find a patriarch or prophet construct-\\ning an argument to prove the existence of God,\\nfor it was a fact daily received touching the\\nlast hours of these illustrious ones, and such\\nwas the prevalent and universal faith that it\\n179", "height": "3472", "width": "2244", "jp2-path": "conversationswit00newm_0185.jp2"}, "186": {"fulltext": "Conversations with Christ\\nwas a matter of course that they had passed\\nto the realms of the blessed. Then when we\\ncome to the New Testament, Christ was life\\nand immortality brought to light. The il-\\nlumination of the past is intensified, and the\\nSaviour stands forth as the great Teacher of\\neternal life. I do not wonder that some live\\nin rapture over this great thought, living and\\nlistening to the footfalls on the boundaries of\\nanother world. I do not wonder that Bishop\\nClark of the Methodist Episcopal Church de-\\nvotes a page of his book on The meaning of\\nImmortality to this coming together of two\\nworlds. I am not surprised that in the most\\ntender and beautiful hymns in the hymnology\\nof all the Churches Greek, Roman Catholic,\\nor Protestant this great truth runs through\\nthem all like a golden thread. I am aware that\\nthe cry to-day is for one to come from the Un-\\nseen. Well, one has come, and what better off\\nare you I have asserted here that Jesus Christ\\nhad a preexistence. Supposing we cannot\\nprove that; yet after his resurrection he re-\\nturned. He went, he came back he lived forty\\ndays with us, and after forty days he ascended\\nin the presence of five hundred of his friends.\\nTwo years thereafter he came back and ap-\\npeared to Saul of Tarsus, and Saul was so sure\\n1 80", "height": "3448", "width": "2268", "jp2-path": "conversationswit00newm_0186.jp2"}, "187": {"fulltext": "Conversations with Christ\\nof the manifestation that he called him Lord;\\nthirty-five years thereafter Jesus came back to\\nJohn on the isle of Patmos, and he has been\\ncoming back since, and there are persons in our\\nday who have received visitations from Christ.\\nThere is a Jewish rabbi in this city who has\\nbeen visited twice by Christ, according to his\\nown testimony. But O, you skeptics O, you\\nmaterialists! Sadducees! you people who be-\\nlieve that book so full of angelic visitations,\\nso full of the communion of the saints on\\nearth and in heaven you rob yourselves of\\none of the truest and the sweetest joys because,\\nas you say, it has been perverted by Christ, per-\\nverted by those who were tricksters, perverted\\nby those who deal in legerdemain, who are\\ndeft in sleight of hand. You are ever rob-\\nbing yourselves of the sweetest and the truest\\njoy because of its perversion. There is no\\ntruth in all Christianity that has not been per-\\nverted. It is only for you to have the dis-\\ncrimination and the courage to stand by the\\ntruth, whether that truth has been perverted or\\nnot, and derive therefrom all the consolation\\npossible. I believe there may come a time in\\nyour history that Jesus Christ will appear to\\nyou as he did to Saul of Tarsus. You are\\nworth just as much to him. Your intellect\\n181", "height": "3476", "width": "2244", "jp2-path": "conversationswit00newm_0187.jp2"}, "188": {"fulltext": "Conversations with Christ\\nmay not be so grand, your mission may not\\nbe as noble, but your soul is just as valu-\\nable and worthy of such a visitation. Here,\\nthen, is the great truth the Saviour brings\\nforth. It is a triple truth, asserting, first, the\\nexistence of angels; and, secondly, asserting\\nthe immortality of human affections amid the\\ndesolation of domestic ties; and, thirdly, de-\\nclaring the existence of spirits, or of that great\\nspirit world into which we are all so soon to\\nenter. Enter! have no fears, my friend, have\\nno fears. I wish you had my faith; I wish I\\ncould impart it to you. That other world is\\nas real to me as the city of Washington is,\\nwithout a shadow of a doubt, without a mo-\\nment s eclipse of my faith. Great consolation\\nIt sustained me when I have been down to the\\nriver of death time and again, and I expect,\\nwhen the final hour comes, that it will sustain\\nme, sustain me to the last.\\n182", "height": "3456", "width": "2260", "jp2-path": "conversationswit00newm_0188.jp2"}, "189": {"fulltext": "The dying thief said unto Jesus, Lord, remember me\\nwhen thou comest into thy kingdom. Luke.\\nTo the blind man whose eyes he had opened when\\nhe asked, Who is the Son of God, Jesus answered,\\nThou hast both seen him, and it is he that talketh with\\nthee. John,\\nEnoch walked with God and was not for God took\\nhim. Moses.\\nI have been crucified with Christ yet I live and yet\\nno longer I, but Christ liveth in me. Paul.\\nWalking, talking, and seeing the Lord signifies being\\nwith and accompanying him.", "height": "3460", "width": "2216", "jp2-path": "conversationswit00newm_0189.jp2"}, "190": {"fulltext": "", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0190.jp2"}, "191": {"fulltext": "Conversations with Christ\\nIX\\nChrist s Conversation with a Dying Man\\nAnd Jesus said unto him, Verily I say unto thee, To-day\\nshalt thou be with me in paradise. Luke xxiii, 43.\\nThe argument for immortality as put forth\\nby the Christian Church is an assertion that\\nman is complex, in his composition, com-\\npounded of the material and the immaterial;\\nin other words, that he has what we call a\\nbody and a soul. Whatever these\\nterms may mean, they represent to us two\\nunits. This proposition, which obtained so\\nlong, has been disputed in all the ages, some-\\ntimes by greater numbers, sometimes with\\ngreater vehemence. The opposition at times\\nhas been so great as to characterize the age as\\nmaterialistic. You have doubtless observed\\nthe periodicity of doctrines, or of mental con-\\nditions relative to doctrinal truths. If this,\\nfor instance, is a materialistic age, the next\\nmay be a spiritualistic age, the next may be\\nmaterialistic, the next spiritualistic. It is\\nnot possible for us to account for these\\ntides in human thought and human belief.\\ni8.s", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0191.jp2"}, "192": {"fulltext": "Conversations with Christ\\nThere is mystery touching the origin of hu-\\nman thought and its expression as to this be-\\nlief. Thus, this thought really consists of great\\ncycles. One thing, however, is true, that the\\nScriptures everywhere go upon the accepted\\nproposition of these two units of the universe,\\nand upon this assertion rests the Bible. If you\\ncould prove there is but one unit, whether that\\nunit is spiritual or material, you would over-\\nthrow the Bible. It is immaterial to me, as a\\nlogician, whether you can disturb my faith in\\nthe existence of the body or the existence of\\nthe soul. There are persons who assert that\\nthere is no such thing as matter; they say it\\nis ideal. For instance, that clustered column,\\nit is asserted, is not there; that you are not\\nhere, and that that clustered column is in my\\nthoughts, and you are only intellectually pre-\\nsent to me. they would advance the theory\\nso far as to assert that joy is a thought, that\\npain is a thought and I have often wished it\\nwere; I would very soon get rid of the\\nthought. So you observe there are two ex-\\ntremes; persons denying the existence of mat-\\nter and such persons are infidels so far as\\nthat denial goes; they contradict the Bible,\\nand I would contend as vehemently with a man\\nwho asserts that there is no such thing as\\n186", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0192.jp2"}, "193": {"fulltext": "Conversations with Christ\\na human body as I would with a man who as-\\nserts that there is no such thing as a human\\nsoul. Now, take the testimony of the sacred\\nwriters and see how steadfastly they adhere\\nto this great thought of two units. For in-\\nstance, take the psalmist; the man who lived\\nand sang a thousand years before Christ came\\ninto the world, Thou wilt not leave my soul\\nin hell, neither wilt thou suffer thy holy one\\nto see corruption. The soul is one unit, the\\nholy one or the body is another unit. Hell\\nhere signifies the place of departed spirits\\nwhile corruption is equivalent of the grave.\\nThen he sings, Thou wilt show me the path\\nof life; in thy presence is fullness of joy; at\\nthy right hand there are pleasures for ever-\\nmore. How clear the Saviour was I called\\nyour attention to this great subject in the pre-\\nvious conversation relating to the Sadducees,\\nwho were materialists. How pronounced\\nhe is touching the units in this passage,\\nFear not they which kill the body\\none unit but are not able to kill the soul,\\nbut rather fear him which is able to destroy\\nboth soul and body in hell. Soul and body\\nare the units. Man is a compound of the two,\\nwhile God is of one superior to man. So he\\nsavs, God is not the God of the dead, but of\\n187", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0193.jp2"}, "194": {"fulltext": "Conversations with Christ\\nthe living. Then St. Paul says We are al-\\nways confident, knowing that while at home in\\nthe body, we are absent from the Lord. We\\nare confident and willing rather to be absent\\nfrom the body and to be present with the\\nLord. Nothing can be more definite\\nmore simple. Then he says, I knew a man\\nin Christ above fourteen years ago, whether\\nin the body or whether out of the body that\\nis, whether this man (he is not now using the\\ncommon place soul but whether this\\nman was in the body or out of the body I\\ncannot tell. God knows. Such a one was\\ncaught up into the third heaven. Here is\\na recognition of the two units, and here also\\nis the great fact of levitation, of human\\nbeings passing through the air; as Enoch\\nand Elisha were translated, as Philip was\\ncaught up by the Spirit, as Peter passed\\nthrough the barred doors of his prison and\\nentered into the house of his friends. And it\\nwas said of this man Paul that he was caught\\nup into paradise and heard unspeakable words\\nwhich is not lawful to utter paradise which\\nis equivalent to the intermediate state and\\nthen he went into the third heaven, which is\\nthe abode of the blessed God. This man was\\nsane or he was not. You charsre him with in-", "height": "3456", "width": "2292", "jp2-path": "conversationswit00newm_0194.jp2"}, "195": {"fulltext": "Conversations with Christ\\nsanity; then much of your New Testament is\\nof no value to the world. To say that this man\\nwas mistaken in this great assertion a secret\\nthat he had maintained for fourteen years is\\nto call in question his conversion, and all other\\nassertions touching his religious life. And\\nthen, having had this glorious vision, having\\nbeen on the other side, he says, For I am in\\na strait betwixt two, having a desire to depart\\nand to be with Christ, which is far better.\\nHere the word strait signifies a difficulty.\\nIt is not meant direct. I am surrounded with\\ndifficulties. I am influenced by my associ-\\nations 011 earth, and I am attracted by the fe-\\nlicities of the skies, and therefore I am in a\\nstrait betwixt two; and his desire is to depart\\nand to be in the immediate presence of Christ.\\nSo St. John says, I saw under the altar the\\nsouls of them that were slain, for the word of\\nGod and for the testimony which they held.\\nThese martyrs spirits were in the other world.\\nHow simple and yet how emphatic is St.\\nPeter! As long as I am in this tabernacle I\\nstir up you to remembrance, knowing that\\nshortly I must put off this tabernacle; and\\nthen immediately follows the great visit which\\nhe experienced on Mount Tabor. The years\\nhad passed, yet it was a great reality to him,\\n189", "height": "3476", "width": "2204", "jp2-path": "conversationswit00newm_0195.jp2"}, "196": {"fulltext": "Conversations with Christ\\nand he said, Very many years ago I was on\\nMount Tabor with the Lord, and there be-\\nheld his glory, and there came those from the\\nother world. These old Bible writers knew\\nwhat they were about. There was no equivo-\\ncation, no doubt, no hesitancy. Some of you\\nChristians ought to be ashamed of yourselves;\\nyou are not worthy of the name of Christians\\nbecause of your doubts touching immortality\\nand a future state. For we know Scripture\\nhas an atmosphere of certainty, of certainty\\nbeyond a doubt, and consequently that in that\\ncertainty was born a heroism, a heroism that\\nbade defiance to martyrdom in the most ter-\\nrific form. And you will never reach the cen-\\nter of peace, of divine repose, in this life until\\nyour faith culminates like the faith of those\\ngrand men of Bible times, believing in a\\nfuture life with the same certainty that you\\nbelieve in London, New York, or Jerusalem.\\nHow wonderful the assertion of the Saviour to\\nthis dying man! How wonderfully the con-\\nfirmation of this great truth is brought out!\\nPie himself is in the agonies of what we call\\ndeath. On one hand was a man who had\\nrejected him on the other was one who ac-\\ncepted him. It matters not what a man has\\nbeen so that he turns with fullness of heart to\\n190", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0196.jp2"}, "197": {"fulltext": "Conversations with Christ\\nJesus Christ, breaks off his vicious life, com-\\nmences anew. This conversion, this starting\\npoint for heaven, was made under the most\\ndisadvantageous circumstances. This dying\\nman, it is said, was a youth who had been led\\nastray by the inveterate culprit upon the left.\\nIt is said that this tender youth came to him-\\nself, and when he beheld the calmness of Jesus\\namid the agonies of the cross he exercised his\\nfaith and said, Lord, remember me when\\nthou comest into thy kingdom. It is said\\nthat this was an expression of his faith in the\\nMessiah s temporal reign. Be it so; never-\\ntheless, it was faith, for faith may gather\\naround a historic error; faith may be expressed\\nin an error touching the religion that has been\\ntaught another; the wood and the stubble will\\nbe burned while the essential thing, namely,\\nfaith, standing the test of fire, will live forever.\\nSo now, supposing that this dying thief exer-\\ncised faith in the temporal kingdom of Jesus\\nChrist, yet it was faith, and that faith was ac-\\ncepted, and the Master immediately responded,\\nTo-day do not wait for the coming of the\\nMessiah s kingdom to-day thou shalt be\\nwith me in paradise. It was then between\\ntwelve and three o clock, for it was, according\\nto the Roman computation of time, the ninth\\n191", "height": "3460", "width": "2216", "jp2-path": "conversationswit00newm_0197.jp2"}, "198": {"fulltext": "Conversations with Christ\\nhour when the Saviour expired. The Roman\\ndid not expire until three hours after three,\\nor until six clock, and yet the Master said,\\nTo-day ere the sun goes down, ere the gates\\nof Jerusalem are closed to-day, thou shalt be\\nwith me in paradise not thy body, for thy\\nbody shall be thrown to the dogs or buried in\\nsome Potter s field. My body shall have\\nhonorable sepulture, because, though my\\ndeath is with the wicked, my burial shall be\\nwith the rich. Thy body shall go to decay,\\nbut thou all that belongs to the man, in the\\nintegrity of thine intellect, in the grandeur of\\nthy individuality, all that is sensitive, all that\\nis capable of thought, all that is susceptible\\nof sensation, shall be with me in paradise.\\nHow remarkable that the history of the world\\nopens with a garden and that the last utter-\\nance of the Messiah was touching a garden, for\\nparadise is a Persian word which signifies a\\nplace of delight. So he said to this sufferer,\\nThou shalt be with me to-day. The false\\ninterpretation of the text is, I say unto thee\\nto-day there they place the comma thou\\nshalt be with me in paradise. But this is the in-\\nterpretation of the soul-sleepers, a class of people\\nwho say that between death and the resurrec-\\ntion there is a state of unconsciousness. Conse-\\n192", "height": "3460", "width": "2304", "jp2-path": "conversationswit00newm_0198.jp2"}, "199": {"fulltext": "Conversations with Christ\\nquently they use great impropriety of punctu-\\nation, and they change the position of the\\ncomma, and place it as I have said. To do\\nthis would disturb the whole tenor of Scrip-\\nture; to do this would eliminate from the Old\\nand New Testaments the grandest utterances\\ntouching immortality, but the true rendering\\nis, I say unto thee, to-day, ere the sun goes\\ndown, thou, man, shalt be with me in para-\\ndise. There is something forbidding in a\\ndying scene. I have stood at the bedside of\\nso many. Some were unconscious, and had\\nbeen unconscious for days; others, ere the last\\nrespiration, smiled upon me and pressed my\\nhand. I have seen the beloved wife, as the\\nlast breath escaped, kiss tenderly the noble man\\nwho in youth had led her to the bridal altar.\\nSo I do not wonder that Bishop Butler draws\\nan argument in his Analogy, saying we\\npossess these powers up to the very moment of\\ndeath, and there is no reason why we may not\\nassert that we possess them thereafter. But\\nthen we stand and watch one die, and we ob-\\nserve the respirations grow more rapid and\\nshorter. The physician feels the pulse,\\nplaces his hand upon the heart he says, He\\nis gone. No sensation the eyes have be-\\ncome glassy, coldness gathers on the brow.\\n13 193", "height": "3460", "width": "2200", "jp2-path": "conversationswit00newm_0199.jp2"}, "200": {"fulltext": "Conversations with Christ\\nWhat is gone? Nothing that is palpable. It\\nis more than going to sleep. We look around\\nand see nothing taking its flight. We do not\\nopen the windows to let something out. There\\nis nothing so tempting to materialism as such\\na scene as this, and to one who is not thought-\\nful or who is not grounded in his faith in\\nRevelation a dying scene brings no strength to\\none who would believe in immortality. What,\\nthen, must the soul do in such an extremity?\\nIt must gather up strength in this regard and\\nassert that substance is the only reality in the\\nuniverse substance and not form. The earth\\nhas form, but it is not the form that holds the\\nearth intact it is substance, and that substance\\nis what we call cohesion. We cannot see co-\\nhesion nor can we taste or feel cohesion, but\\nlet it be disturbed and this earth would dis-\\nappear, would become as dust, and fly into\\nimmeasurable space. I hold in my hand a\\nmagnet. I bring it in contact with steel fil-\\nings, and I see those filings leap up to it as\\nchildren to the arms of maternity. I look at\\nthat magnet it has form, but I say, Where\\nis thy substance? the mysterious power.\\nThou canst impart that power, and I place a\\npiece of steel against it, and part of itself has\\nbeen separated therefrom, but it is the sub-\\n194", "height": "3460", "width": "2252", "jp2-path": "conversationswit00newm_0200.jp2"}, "201": {"fulltext": "Conversations with Christ\\nstance and not the form. So I pass into the\\nuniverse and see this great and magnificent\\nsystem of worlds, but these are but forms of\\nthe substance, and that substance is God Al-\\nmighty; for the only force in the universe is\\nsubstance, and the only substance that has\\nforce is spirit, and the force that guides the\\nplanets and holds them intact is spirit. There\\nis no other force known to man but spirit. So\\nthe soul gathers up itself, and when it asks,\\nWhere is the spirit of my departed one?\\nthe answer comes, As I cannot see the sub-\\nstance of the magnet, or the cohesion which\\nholds the earth together, or God himself, so it\\nis unreasonable for me to suppose that I can\\nsee that immaterial substance which we call\\nspirit, to designate it or to distinguish it from\\nwhat we call matter. In common parlance,\\nwe ignore the deductions of materalistic sci-\\nence; and it is amusing to hear these materi-\\nalistic scientists lecture on materialism. They\\nuse a usus loquendi which contradicts their\\nvery assertions. For instance, when they\\nspeak of the body they always use adjectives,\\nand when they speak of the mind they\\nalways use verbs. One thing about\\nthem is that they either know gram-\\nmar too well or they have got too much\\n195", "height": "3460", "width": "2216", "jp2-path": "conversationswit00newm_0201.jp2"}, "202": {"fulltext": "Conversations with Christ\\nsense to speak of mind by adjectives and\\nbody by verbs, because they know that what we\\ncall the activities and the energies belong to\\nmind. So we say that man thinks, and man\\nremembers, and man loves, and man\\nhates, and man fears, and man hopes.\\nThese are verbs, these are the energies.\\nWhether we speak of the body as long or\\nshort, or fat or lean, or handsome or ugly,\\nor fair or otherwise, such are the ad-\\njectives we use. Everywhere you find them\\nin poetry, in history, in theology, and in\\nscience. What problems these materialists are\\ncalled to solve! What questions they are\\ncalled to answer! But they never do answer\\nthem, and they never solve the problems. For if\\nit be true that what we call mind is the product\\nof organism, we are bound to discover a pro-\\nportionate growth and decay in the one and in\\nthe other, but there are so many evidences\\nso many illustrations rather of the mind out-\\nlasting the body. When the physical system\\nis really a wreck then the mind flows forth in\\nall its splendor. Take for instance Wesley\\nat his advanced age of 88, when so feeble that\\nhe could scarcely move from his chair to his\\nbed, yet the utterances of that wonderful man\\nare remembered to-day by the Christian\\n196", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0202.jp2"}, "203": {"fulltext": "Conversations with Christ\\nChurch. It is only fair, therefore, to assert,\\nif the mind is the product of the physical or-\\nganism, and that the brain secretes thought\\nas the liver secretes bile, that the decay of the\\nbody should be the decay of the mind and it is\\nonly fair to conclude that every little man\\nshould have a little soul and every big man a\\nbig soul. But it is not so, for some of these\\nmen who stand six and seven feet and weigh\\nthree hundred pounds are fools, while some who\\ndo not measure up to more than four feet and\\ncarry a little body weighing one hundred\\npounds are philosophers. Then it is an argu-\\nment worthy of our consideration that the phy-\\nsiologists have established a fact that has not\\nbeen contradicted, namely, that by the law of\\nattrition the particles of the system are passing\\noff. It must be so when we consider the\\namount of food daily received. The trans-\\nmutated particles, transmuted into blood and\\nmuscle and nerve and bone, must have a place,\\nand these dispel the old material; and what\\nis true of these hands and these limbs is true of\\nthe human brain. The mathematicians have\\nattempted to ascertain how many impressions\\nmay be made upon the brain in the phenomena\\nof memory; they have estimated about eight\\nthousand impressions in a square inch. They\\n197", "height": "3460", "width": "2216", "jp2-path": "conversationswit00newm_0203.jp2"}, "204": {"fulltext": "Conversations with Christ\\nsay, therefore, that the phenomena of\\nmemory is only impression upon the brain.\\nBut then the physiologists, say that the brain\\nchanges as well as other portions of the body,\\nand it is for them to explain how the transfer\\nis made from the old to the new, so that the\\nrecollections of the past may not die. The\\ntruth is that one of the strongest arguments\\nin favor of the grand old doctrine of the\\nBible touching the two units is drawn from\\nmemory itself. And then the imagination\\nmemory s sister comes to the aid of the great\\ntruth, and while memory looks back, the im-\\nagination looks forward; and the imagination\\nanticipates the future, and that future becomes\\na realization. For, if it be true that the\\nbrain receives impressions, and that, after all.\\nthe brain is memory, how shall we account for\\nthe imagination, which is not impressed by\\nanything that has occurred, but which really\\nconceives of the future, a statue of bronze or\\nmarble or a magnificent cathedral? And then,\\nwaiving all this, do you not know there is no\\nsuch thing in the world either as memory or\\nimagination without attention, and there is\\nno such thing in the world as attention without\\nwill? Will is the substance of the intellect,\\nthe embodiment of the human soul. Such", "height": "3456", "width": "2252", "jp2-path": "conversationswit00newm_0204.jp2"}, "205": {"fulltext": "Conversations with Christ\\nmay be your absorption of thought that the\\nold clock that stands in the corner of the\\nhomestead may strike and you not hear it,\\nand there may be sweet music from one that\\nis dear to you, but it may make no impression\\nor a picture may be placed before the eye and\\nleave no image upon the retina, and all this be-\\ncause there is no attention. When a man com-\\nplains to me of a feeble memory the answer\\nto him is, You have a feeble attention.\\nMemory is always in proportion to attention,\\nand attention is always in proportion to will.\\nA man who has immense will power has a re-\\ntentive memory, for he who has a retentive\\nmemory has the power of concentration of\\nattention. Now, sir, I ask you as a scien-\\ntist, I ask you as a philosopher, how is it that\\nthe phenomena of memory and of the im-\\nagination are dependent, first, upon attention,\\nand attention depends upon will, and the will\\nvolition of the mind resolves to do a thing?\\nI can remember the most difficult of all things.\\nI can so concentrate my mind that within\\ntwenty-four hours I can commit to memory\\nevery word of an oration that will require two\\nhours to deliver. I can so concentrate my at-\\ntention by will force that by glancing at a\\nsingle passage once that passage is transferred\\n199", "height": "3460", "width": "2132", "jp2-path": "conversationswit00newm_0205.jp2"}, "206": {"fulltext": "Conversations with Christ\\nto my mind, and there is no force in the uni-\\nverse that can erase it. How true is it, my\\nfriends, that nature comes to us confirming\\nthese great words of the Master to the dying\\nman. For there is universal desire and uni-\\nversal belief and universal conscience. When\\nI say universal desire I mean the desire is\\nnever satisfied; and this is illustrated in the\\nlife of Plerschel, who first had a small tele-\\nscope, and then desired a larger one, and then\\na larger one, and his desire became simply\\nboundless. It is a great fact in nature that\\nwherever there is this instinct that instinct has\\na correlate. The Almighty never deals in\\nfrauds or in cheats. He always harmonizes,\\nand the study of the harmonies of the universe\\nis one of the most beautiful facts within the\\nrange of thought. Take, for instance, that\\nuniversal principle that wherever there is in-\\nstinct there is the correlate. Where there is\\na fin there is water a win\u00c2\u00a9- there is air an ear\\nthere is sound; where there is instinct in a\\nbird to migrate there is always a country to\\nwhich it migrates; and as the season comes\\naround so you see the birds flying either to the\\nsouth or to the north. What a cruel monster\\nGod Almighty would be to place in these\\nbirds the instinct to migrate north or south,\\n200", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0206.jp2"}, "207": {"fulltext": "Conversations with Christ\\nand yet to disappointment, and have no north\\nor south where they might go What a cruel\\nmonster he would be to place in our souls a\\ndesire to live forever, and yet at last to cheat\\nus! Where there is this desire there must be\\nthe correlate, the provision for immortality.\\nAnd how universal belief comes to us The\\nfew Sadducees were materialistic because they\\nwere content with life. There has never\\nbeen a nation of atheists, never can be.\\nThere has never been a nation of materialists,\\nnever can be. And then you take universal\\nconscience how it bears testimony to this\\ngreat truth For the materialistic scientist\\nof the day must explain to me the phenomena\\nof conscience why it is that they have ap-\\nprehensions of the future, whether just or\\notherwise. When Solomon said, The\\nwicked flee when no man pursueth, he simply\\nuttered a universal truth, and Shakespeare\\ntook that up, and said in a new translation\\nthat conscience makes cowards of us all.\\nWhat an immortal passage Shakespeare has\\ngiven us in his dream of King Richard, where\\neleven ghosts appear where the ghosts of\\nPrince Edward, and the ghost of Clarence,\\nand the ghost of Grey, and the ghosts of\\nothers come to King Richard.\\n201", "height": "3460", "width": "2112", "jp2-path": "conversationswit00newm_0207.jp2"}, "208": {"fulltext": "Conversations with Christ\\nLet me sit heavy on thy soul to-morrow,\\nsaid each spirit and then the king says\\nO! coward conscience, how thou dost afflict me\\nThe lights burn blue. It is now dead midnight.\\nCold fearful drops stand on my trembling flesh.\\nWhat do I fear? myself? There s none else by\\nRichard loves Richard that is, I am I.\\nIs there a murderer here No. Yes, I am\\nThen fly. What, from myself? Great reason why\\nLest I revenge. What, myself upon myself?\\nAlack, I love myself. Wherefore For any good\\nThat I myself have done unto myself?\\nno alas I rather hate myself\\nFor hateful deeds committed by myself!\\n1 am a villain yet I lie, I am not.\\nFool, of thyself speak well fool, do not flatter.\\nMy conscience hath a thousand several tongues,\\nAnd every tongue brings in a several tale,\\nAnd every tale condemns me for a villain.\\nPerjury, perjury, in the highest degree\\nMurder, stern murder, in the direst degree.\\nAll several sins, all used in each degree,\\nThrong to the bar, crying all Guilty guilty\\nI shall despair. There is no creature loves me\\nAnd if I die, no soul shall pity me\\nNay, wherefore should they, since that I myself\\nFind in myself no pity to myself?\\nMethought the souls of all that I had murder d\\nCame to my tent and every one did threat\\nTo-morrow s vengeance on the head of Richard.\\nSuch is the great translator of conscience.\\nAnd this is universal. Whence, my friends,\\nthis dread of death, if when thou art dead,\\nthou art in the land of silence, where no", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0208.jp2"}, "209": {"fulltext": "Conversations with Christ\\nvoice is heard, no tear is shed, no soul is dis-\\nturbed; whence thy fearful forebodings and\\nwhy dost thou shrink back from death?\\nWhy not welcome it as an eternal sleep, as\\nthe soother of all thy woes, as the winding\\nup of that moth-eaten garment we call life?\\nNay, nay the Almighty Creator has implanted\\nin thy breast this prophet of the future, and\\namid thy dreams of glory, thine hours of dis-\\nsipation, thy life on earth and time, this\\nprophet rises and in his sternness points thee\\nto the future and whispers, Let me sit heavy on\\nthy soul to-morrow to-morrow, in eternity.\\nAnd so, my friends, the divine Master utters\\na great truth when he says to the dying man,\\nTo-day thou shalt be with me in paradise.\\nThe Saviour is sustained by the universal de-\\nsire and faith and conscience of mankind, sus-\\ntained by philosophy, sustained by our de-\\nsires and by our hopes. And remember, my\\nfriends, this concluding truth, that evolution\\nand involution are always coincident; that\\nthere can be no such thing as evolution\\nwithout a prior involution; that you cannot\\nget out of a thing what a thing does not con-\\ntain; and your theory of evolution is worse\\nthan vanity it is the merest cheat in God s\\ncreation unless you can rise to the noble\\n203", "height": "3460", "width": "2136", "jp2-path": "conversationswit00newm_0209.jp2"}, "210": {"fulltext": "Conversations with Christ\\nconception that somewhere has been deposited\\nin man that which is capable of the unfolding\\nand the bringing out. So I discover a new\\nthought in hope and fear and joy and faith,\\nand therefore I say that there has been that\\nwhich has been involved placed in that which\\ncomes forth. O then, sons and daughters of\\nimmortality, men and women destined to live\\nforever, I beseech you to listen to the conver-\\nsation of Jesus to the dying man, and when it\\nshall be thy turn to pass out of the body, and\\nhe shall come to thy couch, may he whisper to\\nthy soul, To-day thou shalt be with me in\\nparadise.\\n204", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0210.jp2"}, "211": {"fulltext": "Carefully hearken unto the voice of the Lord thy\\nGod. Moses.\\nGive ear, O ye heavens, and I will speak and hear, O\\nearth, the words of my mouth. My doctrine shall drop as\\nthe rain, my speech shall distil as the dew, as the small\\nrain upon the tender herb, and as the showers upon the\\ngrass. Moses.\\nThe hand of the Lord was upon me; and he said\\nunto me, Arise, go forth into the plain and I will talk\\nwith thee. Esekiel.\\nOut of the throne proceeded voices.\\nRevelation of St. John.", "height": "3460", "width": "2124", "jp2-path": "conversationswit00newm_0211.jp2"}, "212": {"fulltext": "", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0212.jp2"}, "213": {"fulltext": "Conversations with Christ\\nX\\nChrist s Conversation with the Spirits\\non Mount Tabor\\nAnd a voice came out of the cloud, saying, This is my be-\\nloved Son, hear him. Mark ix, 7.\\nO for a glint of the unseen world! was\\nthe expression of an eminent and despondent\\nspirit. In this conversation there is more than a\\nglint the appearance of two historic characters\\nfamiliar with the earth and well known in\\ntime; a fact rather than a fiction; a reality\\nrather than a vision, it silences every doubt\\nand satisfies the hope of the true believer.\\nThe scene, the persons, and the purpose of\\nthis glorious epiphany claim our faith. The\\nglory of Mount Tabor is the transfiguration\\nof our Lord. Anxiously I sought to identify\\nthe spot of that marvelous event that I might\\nlook into the same serene heavens from which\\ncame the voice of approval and in which ap-\\npeared Moses and Elias. High up on the\\nnorthern slopes, far away from the ruins of the\\nancient village, is a lovely glade inclosed with\\noaks and adorned with flowers. Shut in from\\n207", "height": "3460", "width": "2128", "jp2-path": "conversationswit00newm_0213.jp2"}, "214": {"fulltext": "Conversations with Christ\\nthe world, all nature breathed a sense of re-\\npose, and a holy quiet reigned within. The\\nview of the blue sky was unobstructed, and\\nthere in the stilly night, watched only by\\nthe stars, the Son of God held converse with\\ntwo heavenly visitants touching his decease\\nwhich he should accomplish at Jerusalem,\\nand as a preintimation of his glorified body\\nafter his ascension the fashion of his counte-\\nance was altered and his raiment was white\\nand glistering. For nearly sixteen centuries\\nthis beautiful mountain had been regarded as\\nthe veritable scene of an event full of joy and\\nhope. Rising two thousand feet above the\\nlevel of the sea, the prospect from the summit\\nis one of extraordinary grandeur. The eye\\nsweeps over the mountains of Samaria, the\\nlong ridge of Carmel, the Bay of Haifa, the\\nplain of Akka, the hills of Galilee, the lofty\\npeak of Safed, the Horns of Hattin, the majes-\\ntic form of Hermon, the gray Avails of Moab,\\nwith the dark line of vegetation defining the\\nbanks of the Jordan while nearer are the\\nslopes of Gilboa, the rocks of Duhy, and the\\nglorious plain of Esdraelon, like one unbro-\\nken sea of verdure, with its borders dotted\\nwith the hamlets of Jezreel, El-Fuleh, Shu-\\nnem, Nain, and Endor. Tabor is second only\\n208", "height": "3460", "width": "2308", "jp2-path": "conversationswit00newm_0214.jp2"}, "215": {"fulltext": "Conversations with Christ\\nto Olivet in religious interest among all the\\nsacred mountains. Separated from the sur-\\nrounding hills, excepting on the northwest, it\\nstands out alone, having its base swept by the\\nmagnificent plain of Esdraelon. Its shape\\nchanging with the standpoint of the beholder,\\nthe aspect is one of extraordinary beauty.\\nViewed from the heights of Carmel it resem-\\nbles a truncated cone seen from the northern\\nhills of Galilee it appears like one of the pyr-\\namids of Egypt seen from the mountains of\\nSamaria it resembles a segment of a great cir-\\ncle while from the summit of Jebel ed-Duhy\\nand from the plain below it is not unlike a ter-\\nraced mound or a woodland park. From base\\nto summit on the east and north it is covered\\nwith noble oaks and beautiful terebinths, not\\ndensely like a forest, but like open glades be-\\ntween oaken proves, adorned with grass and\\nstrewed with pheasant eyes, anemones, and\\namaranths. Its summit is an oblong area, half\\na mile long and a quarter of a mile wide, bro-\\nken into charming vales and hillocks, enhan-\\ncing the delights of the spot. Here is the\\nscene of this memorable conversation.\\nAnd who were these celestial visitants? In\\nthat illustrious group were six persons Peter,\\nJames, and John, who had witnessed the res-\\n14 209", "height": "3460", "width": "2140", "jp2-path": "conversationswit00newm_0215.jp2"}, "216": {"fulltext": "Conversations with Christ\\nurrection of Jairus s daughter, and subsequent-\\nly the Saviour s agony in the garden. Two\\nof the six were visitants from the heavenly\\nworld, and rising above all in glory was the\\nonly begotten Son of God. Where in the his-\\ntory of the world has there been a convoca-\\ntion the subject of which was the most impor-\\ntant that could occupy the attention of men and\\nangels? Other subjects are of deep import\\nto the present condition of humanity. Had\\nPlato and Socrates and Aristotle met on that\\nmemorable mount, they would have conversed\\non philosophy. Had Bacon and Newton and\\nFranklin met there, they would have discussed\\nthe advancement of science. Had Alexander\\nand Caesar and Napoleon there assembled, the\\nsubject of their conversation would have been\\nempire. But how insignificant are all these\\ncompared with the salvation of a world Mo-\\nses and Elijah and Christ met to converse on\\ndeath, ordinarily a ghastly, forbidding sub-\\nject; on death, not in the ordinary sense, but\\nin a sense never before known to man.\\nWho were these celestial neighbors? One\\nwas Moses, the representative of the divine\\nlaw, the chosen leader of Israel, the writer\\nof the Pentateuch, whose departure from earth\\nwas on Mount Nebo. The other was Elijah,", "height": "3452", "width": "2256", "jp2-path": "conversationswit00newm_0216.jp2"}, "217": {"fulltext": "Conversations with Christ\\nthe representative of the holy prophets, great-\\ner than Samuel, more significant than Isaiah,\\nmore renowned than Daniel. To him God had\\nappeared as to none of the other prophets.\\nHe had been fed by the ravens; he had raised\\nthe dead in answer to his prayers the heavens\\nbecame as brass and again melted with abun-\\ndant rain. He reproved kings and anointed\\nthose whom Providence had appointed to\\nthrones. He had founded schools for the\\nyoung prophets, who called him father. As\\nthe greatest of prophets he was the teacher\\nfrom God to man. When his work was done\\nhe tasted not death, but was borne away to\\nthe skies in a chariot of fire.\\nHow remarkable that these should have\\ncome? Why not Abel, who suffered as the\\nfirst and typical sacrifice for sin? Or Abra-\\nham, the father of the faithful? Or Melchiz-\\nedek, king of Salem? But there was a mani-\\nfest propriety in the coming of Moses and\\nElijah. Like our Lord, both had fasted forty\\ndays and forty nights; both had stood on the\\nholy mount with God; both had been removed\\nfrom earth in a mysterious manner; both were\\nrepresentative men. One had been absent from\\nearth fifteen hundred years, the other nine\\nhundred years. They retained their names,", "height": "3460", "width": "2128", "jp2-path": "conversationswit00newm_0217.jp2"}, "218": {"fulltext": "Conversations with Christ\\nand their personal identity is beyond question.\\nAnd what was the purpose of their appear-\\nance? In an event so imposing we must look\\nfor a purpose worthy of a God. It was the\\nsolemn and formal abolition of the prophetic\\ndispensation, and the impressive installation\\nof Christ into his triple office of prophet,\\npriest, and king. To him all the types had\\npointed. From him all the laws received their\\ninspiration, and he was to be crowned greater\\nthan the great. It was an ocular confirmation\\nof Christ as the Messiah, and the preintima-\\ntion of his future glory. This was for the\\nChurch in all coming ages.\\nThis interview illustrates the profound in-\\nterest which departed saints take in the suf-\\nfering and glorified Christ. They were in\\ntheir heavenly estate on the guarantee of Je-\\nsus. They came to talk with him about his\\ndeath, soon to occur in Jerusalem. They were\\na delegation from the skies to ascertain if all\\nwho are in glory are forever safe. The atone-\\nment had not been made. Christ had not ac-\\ncomplished his mission. There was anxiety\\nin heaven. Had the Saviour failed in his\\nvicarious work, all those spirits who had\\npassed into the realms of light would have had\\nno claim to retain their thrones or their", "height": "3452", "width": "2260", "jp2-path": "conversationswit00newm_0218.jp2"}, "219": {"fulltext": "Conversations with Christ\\ncrowns. Could the Saviour endure the terri-\\nble ordeal of the cross He was the only man\\nwho had come into the world to die. All\\nothers come to live. These delegates would re-\\nturn with an affirmative answer. Was their\\nappearance to relieve the Saviour s own mind?\\nWas his intellect overshadowed by a doubt of\\nhis ability to pay the ransom for the human\\nrace? In the garden he had prayed, Let this\\ncup pass from me, but in a supreme moment\\nhis great soul rallied and his noble expression\\nwas, Not my will, but thine, be done. Je-\\nsus could find no one on earth to whom he\\ncould unbosom himself and who could fully\\ncomprehend him on this great subject. He\\nhad attempted it on a former occasion, but his\\nchosen friend, St. Peter, had replied, Be it far\\nfrom thee, Lord; this shall not be unto thee.\\nSt. Peter s puny shall not quotation is put\\nover against Jehovah s omnipotent shall.\\nHe needed this sympathy and strength from\\nthese heavenly visitors. His death was of such\\nhigh import that these messengers spoke of\\nhis decease which he should accomplish at\\nJerusalem.\\nWhat did they say? Their conversation\\nrelated to the nature, the circumstances, and\\nthe results of that great tragedy which within\\n213", "height": "3476", "width": "2096", "jp2-path": "conversationswit00newm_0219.jp2"}, "220": {"fulltext": "Conversations with Christ\\na year would transpire on Mount Calvary. It\\nis fair to conclude that, as all the incidents of\\nthat tragedy have been portrayed in prophecy,\\nthese incidents were recited in advance in all\\ntheir detail his rejection by the Jewish na-\\ntion; the last supper with his friends; the be-\\ntrayal by Judas the thirty pieces of silver the\\nPotter s field; the garden of agony; the mid-\\nnight arrest; the denial by Peter; the stead-\\nfastness of St. John; the judgment seat occu-\\npied by the high priest Caiaphas; the judgment\\nhall of Pilate; the dispatch of the prisoner to\\nKing Herod; the scourging; the insults; the\\nbufferings; the mock royalty; the imprison-\\nment for a night; the dream of Pilate s wife;\\nthe attempt of the judge to dismiss the case;\\nthe bitter cry of the Jews, Crucify him; the\\nprocession to Calvary; the nailing of the vic-\\ntim to the cross the sympathy of all nature\\nwith the sufferer; the bitter salutation of the\\nenemies; the fidelity of his mother and the\\nother women who had followed him to the\\ncrucifixion the final struggle the paean of tri-\\numph, It is finished! And we may suppose\\nthat these beautiful spirits were not content\\nwith the rehearsal of the tragical incidents of\\nthe event, but continued the conversation to\\nthe Saviour s descent into Hades to preach to\\n214", "height": "3452", "width": "2312", "jp2-path": "conversationswit00newm_0220.jp2"}, "221": {"fulltext": "Conversations with Christ\\nall the human souls from Adam to the present\\ntime who had passed out of the body and en-\\ntered the invisible world; then of his resurrec-\\ntion, the frequent epiphanies to his friends that\\nhe had risen as he had said his sublime ascen-\\nsion amid the shouts of his friends and the re-\\njoicing of the angels and of the spirits made\\njust, on the right hand of God his Father.\\nWhat a conversation Did they ask in the ques-\\ntion, Canst thou endure this ordeal; are we\\nsafe in our heavenly estate? What reply shall\\nwe give to the countless millions that await\\nour return in heaven?\\nWhat a relief to his own great soul to be\\nassured of this profound interest in the skies,\\nand of his own confidence that his mission\\nwould be a sublime realization How this in-\\nterview prepared him for the severity of the\\nconflict before him No wonder that his\\ncountenance was resplendent with glory and\\nthat his garments were white and glistering!\\nSuch must have been the import and the tenor\\nof this memorable conversation. We are not\\ninformed how long it lasted doubtless late\\ninto the night, for his three disciples had fallen\\nasleep; And when they were awake, they saw\\nhis glory, and the two men that stood with\\nhim. And it came to pass as they departed\\n215", "height": "3460", "width": "2136", "jp2-path": "conversationswit00newm_0221.jp2"}, "222": {"fulltext": "Conversations with Christ\\nfrom him Peter said unto Jesus, Master, it is\\ngood for us to be here and let us make three\\ntabernacles one for thee, and one for Moses,\\nand one for Elias. While he thus spake,\\nthere came a cloud, and overshadowed them\\nand they feared as they entered into the cloud.\\nAnd there came a voice out of the cloud, say-\\ning, This is my beloved Son hear him. And\\nwhen the voice was past, Jesus was found\\nalone. How boundless must have been the\\njoy of Moses and Elias! They carried the\\ngood news to the skies. What a welcome they\\nmust have received as they exclaimed, He\\nshall see of the travail of his soul, and shall be\\nsatisfied: and for the joy that is set before\\nhim he will endure the cross, despise the\\nshame, and come up hither and sit down at the\\nright hand of the throne of God.\\nOne of the most conspicuous and constant\\ntruths contained in the Bible is a record of the\\nvisit of men and angels from the other world.\\nThere is scarcely a book in the Old Testament\\nin which there is not a word of the visitation\\nof some angel to men, from the Garden of\\nEden on to Malachi. These celestial neigh-\\nbors are represented as coining daily, coming\\nin the common concerns of life, to widows, to\\norphans, to peasants, to princes, to priests.\\n216", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0222.jp2"}, "223": {"fulltext": "Conversations with Christ\\nThey came in behalf of individuals and of na-\\ntions. It is a record as well avouched as any\\nrecord extant. To eliminate angelic visita-\\ntions from the Bible would be the annihilation\\nof the Scriptures. Were I to construct an ar-\\ngument that two worlds impinge, that there\\nis constant communication between our earth\\nand the heavenly land, I would go to the Scrip-\\ntures. How sublime the vision touching\\nEnoch, who walked with God, and was not,\\nfor God took him How tremendous is the\\nfact of Elijah s translation, who passed to\\nthe skies in a chariot of fire! What a revela-\\ntion of the visible world was that of the young\\neyes, and presently he saw the mountains\\nwhen the old prophet prayed, Lord, open his\\neyes, and presently he saw the mountains\\nfilled with the horses and chariots of Israel\\nHow beautiful the language of the psalmist\\nwhen he sings, Thou wilt not leave my soul\\nin hell, nor suffer thine holy one to see corrup-\\ntion. Thou wilt show me the path of life; at\\nthy right hand are pleasures for evermore.\\nLanguage cannot be more definite. What a\\nstatement that is in Ecclesiast.es, Then shall\\nthe dust return to the earth as it was; and the\\nspirit shall return unto God who gave it.\\nNothing can be more exact. And the New\\n217", "height": "3472", "width": "2132", "jp2-path": "conversationswit00newm_0223.jp2"}, "224": {"fulltext": "Conversations with Christ\\nTestament is a luminous commentary upon the\\nOld. Therein the Saviour is represented as\\nbringing life and immortality to light. I do\\nnot wonder that some live in rapture on this\\ngreat thought, living and listening to the foot-\\nfalls on the boundaries of another world. It\\nis not surprising that the most eminent writers\\nhave devoted their learning and expressed\\ntheir faith in vindication of this consoling\\ntruth. This tender and beautiful thought runs\\nlike a golden thread through the hymnology\\nof all Churches Greek, Papal, Protestant. It\\nis true that the cry of to-day is for some one\\nto come from the Unseen. One has come. The\\npreexistence of Christ is the most glorious fact\\nconnected with his mission. He had always\\nlived in the heavenly world. He came to dwell\\nwith our race thirty-three years; he returned\\nto his primeval abode. After three days hf\\nreappeared to his friends. He lived among\\nthem forty days, and then under the law of\\nlevitation he ascended into the heavens in the\\npresence of five hundred of his friends. Two\\nyears thereafter he appeared to Saul of Tar-\\nsus, who preferred to die a martyr than to deny\\nthis glorious epiphany. After an absence of\\nthirty-five years he returned to his friend St.\\nJohn on the isle of Patmos, exclaiming, I am\\n218", "height": "3448", "width": "2312", "jp2-path": "conversationswit00newm_0224.jp2"}, "225": {"fulltext": "Conversations with Christ\\nhe that was dead, but am alive for evermore.\\nAnd from that day to this he has been return-\\ning to earth when the interests of his kingdom\\ndemanded such appearance. How strange it\\nis that people who profess to believe the\\nBible so full of angelic visitations, so replete\\nwith the record of the communion of the saints\\non earth and in heaven should rob them-\\nselves of this truest and sweetest joy What\\na strange skepticism, what a logical incon-\\nsistency, to suppose that this is a record run-\\nning through four thousand years, but that the\\ncommunication between the two worlds was\\nsuspended nineteen centuries ago If these\\nspiritual visitations were necessary for the ad-\\nvancement of truth and the consolation of the\\npious in the ages that have passed, they are\\nnone the less necessary in this our day.\\nChrist is the great Teacher not only of the\\nimmortal life, but also of the profound inter-\\nest entertained and manifested by the whole\\nrealm of spirit existence and inhabitants of the\\nunseen world How exact and certain he was\\nin expressions touching that world To a dy-\\ning man he said, To-day thou shalt be with\\nme in paradise. How remarkable a fact\\nthe history of the world opens with a garden,\\nand the last utterance of the Messiah was\\n219", "height": "3460", "width": "2104", "jp2-path": "conversationswit00newm_0225.jp2"}, "226": {"fulltext": "Conversations with Christ\\ntouching a garden, of paradise, a place of\\ndelights\\nThere was a time when people living on the\\nshores of the Mediterranean fancied that that\\nsea really was the limit of the earth. They\\nwere accustomed to stand hy the columns of\\nHercules and see the waters flow thereon.\\nNow and then came a shrub, sometimes a\\nflower, occasionally a dead body, and for cen-\\nturies they said, There is nothing outside of\\nthe Mediterranean nothing beyond. They\\nfancied that the two currents, one running out\\nand the other running in, performed a revo-\\nlution, or a circular current, and this was their\\nexplanation of what they saw; but at last a\\nbrave mariner pushed his boat through the col-\\numns of Hercules and beheld the broad At-\\nlantic, whose waters lave Albion s white cliffs\\nand wash America s enlightened shores. So\\nthe materialists of to-day, standing by the\\nMediterranean of life, say there is nothing\\nbeyond; but anon some flower of paradise\\nappears, some branch from the tree of life,\\nsome Moses and Elijah pass these columns to\\nastonish the people who live on the shores of\\nthis inland Mediterranean with the truth that\\nthere is a vast Atlantic of life and immor-\\ntality beyond. The materialists of Greece were\\n220", "height": "3456", "width": "2216", "jp2-path": "conversationswit00newm_0226.jp2"}, "227": {"fulltext": "Conversations with Christ\\naccustomed to say that the music is in the\\nharp, but Socrates replied that the music is in\\nthe harper. The harp strings may be suscep-\\ntible of musical vibrations and the atmosphere\\nof musical sounds. The harp may be broken\\nand the music cease, but the harper may re-\\nceive a new harp and sweep new strains there-\\nfrom. So with Socrates, the human body is a\\nharp, but the harper is within. You may de-\\nstroy this human harp, but the harper shall\\nhave a new instrument on which he can play\\nimmortal music to banquet the ears of the\\ndivine Redeemer.\\nIn this conversation on Mount Tabor the\\nSaviour lifted the curtain to give us an inside\\nview of the society of the blessed. These two\\nmen represent two classes Moses the disem-\\nbodied and Elijah the embodied. Their per-\\nsonal identity was without a doubt. Though\\nseparated by vast differences of time and space,\\nyet their recognition was beyond question.\\nThese are sublime thoughts, great facts. We\\ncan never be other than ourselves, more than\\nourselves, less than ourselves. Moses must\\nalways be Moses, Elijah must always be\\nElijah. They appeared in glory.\\nTheir appearance was not more remarkable\\nthan the great change in the appearance of our\\n221", "height": "3460", "width": "2132", "jp2-path": "conversationswit00newm_0227.jp2"}, "228": {"fulltext": "Conversations with Christ\\nLord, he himself a man of sorrows, and ac-\\nquainted with grief; and of his personal ap-\\npearance Isaiah said, He hath no form nor\\ncomeliness; and when we shall see him, there\\nis no beauty that we should desire him. He\\nis despised and rejected of men; a man of sor-\\nrows, and acquainted with grief; and we hid\\nas it were our faces from him he was de-\\nspised, and we esteemed him not. His\\nvisage was so marred more than any man,\\nand his form more than the sons of men.\\nAnd now behold the contrast! The fashion\\nof his countenance was altered, and his rai-\\nment was white and glistering. His trans-\\nfiguration body differed from his resurrection\\nbody. The latter bore the marks of the cruci-\\nfixion in hands, and feet, and side; and his\\nraiment was the familiar garb seen so often\\nby his disciples. But now all is changed His\\ngreat soul shines out through his solar coun-\\ntenance, and his seamless robe, travel-stained\\nand dust-covered, becomes white and glister-\\ning, as if new from the wardrobe of the skies.\\nThis was the prefiguration of his ascension\\nbody, which in the moment of ascension from\\nearth to heaven passed the glorious transfor-\\nmation, the elimination of the earthly and the\\nmortal, and the manifestation of that atten-", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0228.jp2"}, "229": {"fulltext": "Conversations with Christ\\nuated.body which is the inner residence of the\\nsoul, and is housed within this tangible and\\nmortal body in which we appear to the sons of\\nmen. It is an old idea, and may be as true as\\nold, that within our exterior bodies there is\\nan interior form like the imponderable sub-\\nstances in the universe, as like electricity, mag-\\nnetism, which passes from the exterior body\\nin the hour and article of death. This is the\\nspiritual body of which St. Paul had a vision.\\nAnd it is a suggestion by St. Paul that we shall\\nhave a spiritual body of such attenuated mat-\\nter that can be fashioned after our Lord s most\\nglorious body. Here is the realization thereof.\\nIt is not possible for us to conceive of our\\ncontinued relations to the material universe\\nwithout some material medium of communi-\\ncation with our environment. Such are all the\\nrevelations of that unseen world descriptive of\\nthe blessed as recorded by the inspired writers.\\nBehold the glorious change!\\n223", "height": "3460", "width": "2220", "jp2-path": "conversationswit00newm_0229.jp2"}, "230": {"fulltext": "", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0230.jp2"}, "231": {"fulltext": "I will take the cup of salvation and call upon the\\nname of the Lord. Psalms.\\nI say unto you, I will not drink henceforth of this\\nfruit of the vine, until that day when I drink it new with\\nyou in my Father s kingdom. Matthew.\\nAnd when the hour was come, he sat down, and the\\ntwelve apostles with him. Luke.\\nJesus took bread, and blessed, and brake it, and gave\\nto them. And he took the cup, and when he had\\ngiven thanks, he gave it to them. Mark.\\nAnd Jesus said this do in remembrance of me.\\nLuke,\\nAfter supper Jesus said A new commandment I\\n^ive unto you, That ye love one another. John.\\n15", "height": "3460", "width": "2220", "jp2-path": "conversationswit00newm_0231.jp2"}, "232": {"fulltext": "", "height": "3452", "width": "2244", "jp2-path": "conversationswit00newm_0232.jp2"}, "233": {"fulltext": "Conversations with Christ\\nXI\\nChrist s Conversation with His Dis-\\nciples on Heaven\\nAnd if I go and prepare a place for you, I will come again,\\nand receive you unto myself that where I am, there ye may\\nbe also. John xiv, 3.\\nIt is a serious question how far a future\\nstate can be substantiated independent of rev-\\nelation. There are thinkers in the Church who\\nhold that, independent of the Bible, it is not\\npossible to furnish sufficient evidence that will\\nbe satisfactory. For instance, the argument is\\ndrawn from the development of the mind, but\\nthe fact that in the midst of development life\\nterminates seems to be a proof that the soul\\nends its existence with the life of the body;\\nand the argument drawn from man s boundless\\ndesire is met by the fact that the desire to live\\nis natural and yet not gratified. So one by one\\nthe arguments from nature and Providence are\\ndispensed with by those severer thinkers touch-\\ning this great subject. But it seems to me fair\\nto conclude that the Bible is but the confirma-\\n227", "height": "3460", "width": "2224", "jp2-path": "conversationswit00newm_0233.jp2"}, "234": {"fulltext": "Conversations with Christ\\ntion of a great truth that is coextensive with the\\nhistory of the race and prevalent with all na-\\ntions. That is a great truth that Jesus Christ\\ncame to bring life and immortality to light;\\nas if this truth had been obscured by doubt, and\\nit was necessary for him to remove the dark-\\nness and let the light of personal assertion\\nshine thereon. One thing, however, is true;\\nthat the great thought of a future state is com-\\nmon with the race and characteristic of all re-\\nligions. It is therefore no marvel that he\\nshould, as it were, revel in this central thought\\nnor is it remarkable that on the eve of his de-\\nparture from the world it should be the fruitful\\ntheme of conversation with his nearest and\\nbest friends. Christ was an intense lover, an\\nintense friend. His friendship was pure, ex-\\nalted, abiding. There never was such a friend\\non the face of the globe. His friendship was\\npermanent as it was beneficent. He was not\\neasily estranged from those taken into his con-\\nfidence by rumors or by errors or by false steps,\\nfor he knew that these were the frailties of\\nmankind; and therefore he could pardon a\\nPeter; he might have pardoned a Judas. At\\nall events he overlooked the foibles and, we\\nmight say, the sins of his disciples, because of\\nthe constancy of his love for them. There is\\n228", "height": "3460", "width": "2240", "jp2-path": "conversationswit00newm_0234.jp2"}, "235": {"fulltext": "Conversations with Christ\\nan exquisite beauty in that passage that he\\nloved Mary and Martha and Lazarus, and\\nwhile it is true he had but few friends few in\\nthe sense of being confidential yet to these he\\nmanifested a wealth of love that has no par-\\nallel in the friendships of this world. And it\\nis not, therefore, surprising that he desires to\\ncarry this friendship into a new life. So on\\nthe eve of his departure, knowing that Calvary\\nwas then casting its shadow upon him, and his\\nfriends anticipated the separation, he said to\\nthem, Let not your hearts be troubled. A\\nstrange exhortation Who could help being\\ntroubled on being separated from such a teach-\\ner, such a friend, such a Saviour, who sympa-\\nthized with all their troubles, who was wise to\\ncounsel, strong to aid? And especially when\\nthese men had abandoned everything to es-\\npouse his cause had left home, and friends,\\nand fortune had accepted the ignominy inci-\\ndent to a new religion, and had shown eternal\\nfealty to that cross which was the symbol of\\nreproach and shame? No marvel that they\\nwere troubled; but had his religion been the\\nmost popular, as it was the most benevolent,\\nthe idea of being separated from one so spot-\\nless in his purity, so wise in his counsels, so\\nbenevolent in his acts, was sufficient to cast a\\n229", "height": "3472", "width": "2200", "jp2-path": "conversationswit00newm_0235.jp2"}, "236": {"fulltext": "Conversations with Christ\\ncloud over the sky of the mind and to trouble\\nthe human spirit. It is not strange, therefore,\\nthat he introduces the exhortation, Do not be\\ntroubled. He must have had a powerful rea-\\nson for it. Did he then design to say to us\\nthat lamentation for the dead was wrong?\\nDid he wish to convey to us that we should\\nreach that mental and spiritual condition that\\nwhen standing over a dying friend we would\\nhave but the feelings of parting with one who\\nwas to cross the ocean and return again. Per-\\nhaps, and it may be, when you and I shall rise\\nfrom this earth state, from this world of low\\naffections and aspirations, that we may reach\\nthat higher and better condition. Why was it\\nnot just as natural for him to be troubled in\\nleaving his friends, and why might not they\\nsay to him, Let not your heart be troubled?\\nBut he would change our conception of the\\nword death he would introduce a new idea to\\nsoothe a troubled spirit; and to remove the\\nruggedness and terribleness of the dying hour\\nhe instituted a new phrase, and called death\\nsleep, at first rejected by his disciples, because\\nmisunderstood. As we awake from the slum-\\nber of night, so death is but a slumber from\\nwhich we are to awaken. But the Church is\\nnot ready for this thought. A few have\\n230", "height": "3456", "width": "2300", "jp2-path": "conversationswit00newm_0236.jp2"}, "237": {"fulltext": "Conversations with Christ\\nreached it; a few have followed the Master so\\nclosely, taken in his spirit, exercised his faith,\\nthat they can look upon the form of a de-\\nparted one as they can look upon one in sweet\\nsleep; for the faith goes beyond the casket,\\nand beyond the shroud, and traces the shining-\\npath of the ascended spirit to the realm of\\nlight, and hears the voice coming from the\\nskies, To-day thou art with me in paradise.\\nIt will be a long time, my friends, before you\\nwill reach this. Death is something horrible\\nto you. Death is the king of terrors; some-\\nthing to be dreaded to the last degree, whether\\nin childhood or youth or old age; something\\nfor tears and lamentations and mourning.\\nBut when the fuller life of Christianity shall\\ncome to us then shall come the realization of the\\nwords of the apostle, I am in a strait betwixt\\ntwo, having a desire to depart and be with\\nChrist. There is something of intense sub-\\nlimity in the expression, I go to prepare a\\nplace for you. The common interpretation is\\nthat heaven did not exist prior to this, and that\\nthe Master has gone to prepare heaven.\\nWhat an absurdity! Have you ever allowed\\nyourselves to think for a moment that there\\nhad been no heaven prior to this? Certainly\\nthis is not the thought. Then others have\\n231", "height": "3460", "width": "2220", "jp2-path": "conversationswit00newm_0237.jp2"}, "238": {"fulltext": "Conversations with Christ\\nsuggested that the Saviour desired to teach\\nthat he was going to fit up a new world for the\\nredeemed inhabitants of this; and thus they\\nmake heaven a place rather than a state.\\nDoubtless it may be a Ubi it may be a place\\nbut the true scriptural conception of heaven\\nis that it is a state, and that Swedenborg ut-\\ntered the truth, though a half truth, when he\\nsaid it was a state. He should have added the\\nother, namely, a Ubi, or a place. But the\\ntrue interpretation of this old and tender and\\nbeautiful passage is, I go to prepare a place\\nthat is, I go to Calvary, and there I die for man-\\nkind, and by my death and suffering I prepare\\na state of happiness for all that believe in\\nmy name; and if I go to Calvary, and there\\ndie, and my body enters the tomb and my spirit\\nenters the spirit world, I will come again;\\nand in less than three days he came again, came\\nfrom the spirit world, came from the tomb,\\nand came to his friends, and they beheld him,\\nthey walked with him, conversed with him,\\ndined with him, embraced him, followed him to\\nthe summit of the Mount of Olives; from which\\nhe ascended to glory. How remarkable there\\nwere no tears shed when they saw his ascending\\nform. No lamentations awakened the echoes of\\nthe Mount of Olives; no need of the Saviour\\n232", "height": "3460", "width": "2312", "jp2-path": "conversationswit00newm_0238.jp2"}, "239": {"fulltext": "Conversations with Christ\\nsending down in thunder tones, Let not your\\nheart be troubled. What a contrast What\\na transformation had come upon these people!\\nForty days before it was necessary for him to\\nnerve their courage by saying, Let not your\\nheart be troubled. Now, having had the\\nproof, they behold him ascend to glory, and\\nthey shout his ascension, and they return, it is\\nsaid, with great joy. It is not possible for\\nyou, my friend, to read that record as it is,\\nin its minuteness and directness, and amplitude\\nand power; it is not possible for you to read\\nthis twofold record without realizing the\\nwonderful transformation that came upon\\nthese people when they had realized a future\\nstate as an actuality. In this beautiful thought\\nof the perpetuity of friendship he brought out\\nthe great thought of the indestructibility of in-\\ndividuality. If it could be proved that the old\\nHindu doctrine is true that at death all souls\\nare absorbed into the divinity as drops of\\nwater into the ocean, then certainly it were not\\nworth our while to discourse on heaven or to\\nconsider the perpetuity of human and Christian\\nfriendships. But you as an individual must al-\\nways be an individual, always a unit in the\\nunits of the universe, always a person with\\nyour personal characteristics, always yourself,\\n233", "height": "3456", "width": "2224", "jp2-path": "conversationswit00newm_0239.jp2"}, "240": {"fulltext": "Conversations with Christ\\nnever more or less than yourself, never other\\nthan yourself. God must always be God;\\nGabriel must always be Gabriel; Abraham\\nalways Abraham; Paul always Paul; Luther\\nalways Luther; Wesley always Wesley; Cal-\\nvin always Calvin; Washington always Wash-\\nington and there is no power in the universe to\\ndestroy individuality unless the power is tanta-\\nmount to annihilation. But if God retains his\\nindividuality, and the angels theirs, why not we?\\nWe are but pilgrims and strangers here, travel-\\ners to another and a better world. So with this\\nindestructible individuality there must come\\nthe indestructibility of our mental powers.\\nMemory must be immortal, and there is a great\\ntruth in that utterance of Abraham to the rich\\nman, Son, remember; and if memory is\\nimmortal, then certainly the evidences of earth\\nand time are carried into the future. So with\\nthe. other mental powers, imagination and judg-\\nment and reason, and so also with what we\\ncall the sensibilities, the freedom of the will,\\nthe office of the conscience, and the tendency\\nof the affections, for there must never come\\na time in your eternity when you will cease to\\nbe a free agent in other words, when you will\\ncease to exercise the high prerogative of a\\nvolitional being. It is a fallacy, and worse than\\n234", "height": "3460", "width": "2200", "jp2-path": "conversationswit00newm_0240.jp2"}, "241": {"fulltext": "Conversations with Christ\\na fallacy, for you to suppose that, whether in\\nheaven or in hell, there can come a time when\\nyour will shall be destroyed. So there is no\\nsuch thing as the destruction of conscience,\\neither to approve or to disapprove, or the de-\\nstruction of the human affections touching\\nthose we love. This indestructibility of indi-\\nviduality, therefore, rises up before us as one\\nof the grandest of truths. No matter how\\nsmall you may be in your personality, limited\\nin your intellectual capacity, it must be an in-\\nfinite thought, an infinite joy to you that you\\nmust always be yourself. We are ever bound\\nby personal identity. Indeed, personal\\nidentity enters largely into criminal jurispru-\\ndence, in human government, and whatever\\nmay be the changes of the exterior man, the\\nrecognition of the perpetuity of identity of the\\nmind that has committed the crime is a great\\nfact in criminal law. When it shall be your\\nprivilege, as it has been mine, to go to the\\nYosemite, gaze with rapture upon the\\nbridal veil behold it descending in the ut-\\nmost beauty from the overhanging rocks look\\nat the zephyrs as they play with the spray and\\nspread the same out as a bridal veil of Mechlin\\nlace. Then look at the sunbeams as they\\ndance on spray and water, thus acting or form-\\n2 35", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0241.jp2"}, "242": {"fulltext": "Conversations with Christ\\ning as prisms, producing the seven colors of\\nthe bow of promise. Look at the rainbow.\\nHow it abides There it is all its colors are\\ndistinct; but then the water is always falling,\\nalways falling. There may be a change,\\nchange in the waters, but there is the perpetuity\\nof the light, or of the bow of promise. And it is\\nto us a great fact growing out of the assertion\\nof the Saviour that where I am, there ye may\\nbe also, that he proposes to secure this eternal\\nrestoration of association and this perpetuity of\\nfriendship. Has it ever occurred to you that\\nduring the days of his flesh he was always giv-\\ning back the dead to the people? He gave\\nLazarus back to his sisters, gave the son of the\\nwidow of Nain back to his mother, gave the\\nbeautiful damsel on the shores of Gennesaret\\nback to her parents always giving back the\\ndead. What a disproportion of charity and\\nof wisdom were it to confine these gracious\\ngifts to these few persons, when the g-reat\\nheart of humanity is constantly sighing and\\naching for those that have passed away. What\\nhe did in these few instances he proposes to\\ndo universally, if we accept him as our personal\\nTeacher and our divine Redeemer, and this is\\nhow he brings out in his discourses the\\nsocial life of heaven. He compares it to a\\n236", "height": "3460", "width": "2328", "jp2-path": "conversationswit00newm_0242.jp2"}, "243": {"fulltext": "Conversations with Christ\\ngreat banquet. And then this idea of per-\\nsonal identity and the indestructibility of in-\\ndividuality is ever occurring to him, and he\\nis ever saying that we shall sit down with\\nAbraham, Isaac, and Jacob, these old\\npatriarchs, bearing their names, retaining their\\ncharacters sit down with them in the king-\\ndom of heaven. For he knew, as we should\\nknow, that if there be reunion of the blessed\\nin disguise, then death is an eternal separation;\\nand when we assign to the grave the form\\nof the dear one we must say farewell, a long-\\nfarewell, farewell forever. No matter\\nwhether there is immortality or not, that does\\nnot satisfy the soul or meet the argument if\\nthere is no recognition beyond the grave. Then\\nthe grave, or death, is an eternal separation;\\nfor what will it avail me if perchance in some\\nof the happy groves of paradise I wander\\nwith my mother and know her not if I sweep\\na harp of joy beside my father and know not\\nhim, a stranger to me? I may take him for\\nan angel, I may take her for a seraph, but\\nO when wandering through those groves,\\nor sweeping those harps of delight, if I\\nknow that I stand by my father, or wander\\nwith my mother, what a new rapture comes to\\nmy soul The simple question is, is heaven to\\n237", "height": "3460", "width": "2216", "jp2-path": "conversationswit00newm_0243.jp2"}, "244": {"fulltext": "Conversations with Christ\\nbe a land of strangers total, absolute stran-\\ngers or is it to be a place of exalted society,\\nthe reunion of long-parted ones and the beauti-\\nful recognition of personal identity? If you\\nand I are not to know each other, then how are\\nwe to know Christ? For the law of personal\\nidentity and of recognition touches him as\\nwell as it does my parents or any of my friends.\\nWhat right have I to suppose that I will know\\nhim as the Saviour of the world and my per-\\nsonal Redeemer if I cannot know my precious\\nmother and my honored father? Those who\\nassert the opposite of this blessed recognition\\nmake an assertion that proves too much, that\\nsweeps too far. To me and to you it is a great\\nfact that were we deprived of this knowledge\\nof our friends, we would be bereft of nine\\ntenths of all the knowledge that we possess.\\nSum up the knowledge that you have to-night\\nof human life and human affairs, and that\\nknowledge gathers round some friend, some\\nperson, and is closely associated with personal\\nidentity. Then are we to enter heaven in ig-\\nnorance, bereft of knowledge, and all that we\\nhave acquired on earth and time to be of no\\nservice to us? Or rather, are we to enjoy the\\nfruition of the knowledge obtained here\\nthrough those that are dearest to our heart s\\n238", "height": "3456", "width": "2308", "jp2-path": "conversationswit00newm_0244.jp2"}, "245": {"fulltext": "Conversations with Christ\\nbest memories? Some of the pleasantest mo-\\nments of life are in the social circle, not in\\npublicity, not amid human applause, but when\\nsurrounded with those that we can trust and\\nthose who are true to us. How the hours\\nglide by How eye looks into eye how soul\\nresponds to soul What heaven there is in\\nthese beautiful conversations as of yore Take\\nthe sum total of human happiness, and is it\\nnot largely social first domestic, and then\\nsocial? What a small percentage of the enjoy-\\nment of human life is in what we call society,\\nin the amusements of everyday life; but what\\na larger percentage, and that of the most ex-\\nquisite enjoyment, is where friend holds fel-\\nlowship with friend. If there is one cause why\\ndeath sends a chill to our soul, it is the de-\\nprivation of the society of those with whom\\nwe have taken sweet counsel together. Now,\\nit seems to me a law of nature, or rather a pro-\\nvision of nature, as it is a great truth in\\nrevelation, that the affections with which we\\nare endowed are to have their consummation\\nin another and a better world. Like some\\nstately tree riven asunder by the ethereal fires\\nor torn by the tornado from its mountain\\nfastenings, death comes and separates us and\\nthe affections are riven and torn, for in our\\n239", "height": "3460", "width": "2264", "jp2-path": "conversationswit00newm_0245.jp2"}, "246": {"fulltext": "Conversations with Christ\\ngentler moments these affections are like the\\ntendrils that cling and entwine around some\\nsturdy oak. I have forborne to destroy an\\nold tree because of the beautiful vine that had\\ngathered around the old but useless trunk.\\nThe affections of the human heart have not\\ntheir consolation in this life. The events of\\nlife are so severe at times that these affections\\nare interrupted. The Almighty can never\\ntantilize his creatures. I took occasion to\\nsay that wherever there is an instinct there is\\nthe correlate, and so wherever there is a hu-\\nman love there is an object corresponding\\nthereto. The Saviour brings out this great\\nthought. He loved me this love is deep, per-\\npetual these affections are not for earth and\\ntime, but where I am, ye shall be also.\\nHence the society of heaven is to be beauti-\\nful and exalted. There Abraham shall meet\\nhis Sarah; there David shall meet his Jona-\\nthan there Paul shall meet his Timothy there\\nLuther shall meet his Melanchthon; there\\nWesley shall meet his Whitefield Where I\\nam, ye shall be also. Shall we know each\\nother there? There is no skepticism in that\\nhymn, and yet while it is a charming psalmody,\\nand the music itself is so quieting and soothing\\nto the soul, I fear the very question itself\\n240", "height": "3452", "width": "2320", "jp2-path": "conversationswit00newm_0246.jp2"}, "247": {"fulltext": "Conversations with Christ\\nawakens doubt. But there is no truth that is\\nso brought out in the religious and mytholo-\\ngies of the world as the great truth of eternal\\nrecognition. I like to read my Homer, grand,\\nheroic old theologian of the faith of nature!\\nThere is more true theology in him than in ten\\nthousand poets of the present time listening\\nto the voice of nature, embalming in poetic lan-\\nguage the true sentiments of the soul. How\\nhe describes the descent of Ulysses into the\\nregions of the dead, and among the persons\\nwhom Ulysses beholds is his mother.\\nThere as the wondrous vision I survey d,\\nAll pale ascends my royal mother s shade\\nA queen, to Troy she saw our legions pass\\nNow a thin form is all Anticlea was\\nStruck at the sight I melt with filial woe,\\nAnd down my cheek the pious waters flow.\\nAnd then with despair he exclaims, after he\\nhad extended his arms to embrace her\\nThrice in my arms I strove the shade to bind,\\nThrice through my arms she slipp d like empty wind.\\nThen he exclaims\\nFly st thou, loved shade, while I thus fondly moan?\\nTurn to my arms, to my embraces turn\\nIs it, ye powers that smile at human harms\\nToo great a bliss to weep within her arms\\nHis mother then explains to him that when life\\nleaves the bodv all are such as he finds her:\\n16 241", "height": "3452", "width": "2244", "jp2-path": "conversationswit00newm_0247.jp2"}, "248": {"fulltext": "Conversations with Christ\\nNo more the substance of the man remains,\\nNor bounds the blood along the purple veins\\nThis the funereal flames in atoms bear\\nTo wander with the wind in empty air\\nWhile the impassive soul reluctant flies,\\nLike a vain dream to these infernal skies.\\nAnd then the old epic poet goes on to describe\\nUlysses s interview with Agamemnon and\\nAjax and Sisyphus and Tantalus and Hercules.\\nAgamemnon holds with him a long conversa-\\ntion, Hercules also says a few words. And thus\\nthis great master of the poetic world of the\\npast brings out a truth that finds its parallel\\nin the teachings of Jesus and of the apostles.\\nHow great and blessed, therefore, is this\\nsocial view of heaven. I do not wonder that\\nwe sigh for its friends and long for its associ-\\nations, for I suppose the majority is there and\\nthere for evermore. The Saviour then brings\\nout this great truth that where I am, ye shall\\nbe also, and he said to his disciples, The way\\nI go, ye know; and they were surprised and\\nresponded, We know not whither thou goest.\\nThat sharpened their eyes, flashed truth upon\\ntheir understanding, lifted the veil, as it were,\\nand prepared them for the wonderful scene\\nof his ascension, and they shouted for joy.\\nTo me it is a great truth that those who pass\\nfrom this world and join the Saviour enter\\n242", "height": "3448", "width": "2336", "jp2-path": "conversationswit00newm_0248.jp2"}, "249": {"fulltext": "Conversations with Christ\\ninto the same employment with him, employ-\\ning their time for the good of the race. Per-\\nhaps the grandest aspect of Christ in his as-\\ncended condition is that he is man s Mediator,\\npleading for our race, presenting his wounded\\nhands and side to the Father Almighty as the\\nground of intercession and the ground of\\nmercy to be exercised by the Almighty. What\\nan exalted employment! Not there singing\\npsalms, not there offering prayers, but he is\\nthere engaged in this sublime work of lifting\\nyou and me from the sins of earth and time.\\nHow grand, therefore, is this better aspect\\nof heaven to be associated with him in this\\ngreat missionary work. Heaven to me is the\\nlargest missionary field in the world, and you\\nsaints who hope that when you die your last ef-\\nfort will be made, your last prayer offered,\\nand your last solicitude for souls expressed\\nif you desire such a heaven, go to it! I pre-\\nfer not such a state of holy indolence, of re-\\nligious inactivity, but rather I prefer that\\naspect of the spiritual world as represented by\\nthe Saviour, touching the angels, that they are\\never watching the sinner, waiting for him to\\nturn from the error of his ways, so that they\\ncan carry the glad tidings on high that one\\nmore sinner repents. To my mind there is\\n243", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0249.jp2"}, "250": {"fulltext": "Conversations with Christ\\ni\\nno grander aspect of the whole spiritual world\\nthan this, that there is the most profound\\nknowledge, the most infinite knowledge, on\\nthe part of that spiritual world touching us\\nthat there is the deepest solicitude, and there is\\nthe constant effort, the exercise of an undying-\\nenergy, to rescue us here from our sins and\\nfrom our errors. The ministry of angels is\\nnot definite, but it is necessary for us to re-\\nceive the great assertion as taught by the Sav-\\niour that the angels come to us to whisper\\nthoughts, to awaken emotion, to diffuse gra-\\ncious influence over the mind. You and I have\\nsometimes experienced suddenly a presence,\\nnot a visible presence, but a power. Certainly\\nall of us have experienced the afflatus of the\\nHoly Ghost; how he has come upon us, how\\nhe has transformed us; what moral and in-\\ntellectual elevation is given, so that the whole\\nbeing has been enlarged, expanded, and made\\npowerful So you and I have felt the presence\\nof some one. Many a young man in the mo-\\nment of temptation has been arrested from that\\ntemptation by the thought of mother. Take\\nall the actions of his mind, all the thoughts\\nup to that moment, and by no principle of\\nmental philosophy can you ascertain how the\\nthought of mother could come to his memory,\\n244", "height": "3452", "width": "2320", "jp2-path": "conversationswit00newm_0250.jp2"}, "251": {"fulltext": "Conversations with Christ\\nbut it flashed in the soul, and that broke the\\ncharm of the tempter, and the young man was\\nmade free by the ministry of that sainted one.\\nLet us therefore believe in the activity of\\nheaven, in this great missionary work here,\\nassociating ourselves forever with the Saviour\\nand with the holy angels. Such is Christ s\\nidea of heaven, that it is a permanent place;\\nthat it is an exalted state that it is a heaven of\\nactivity; that is the abode of reunited ones,\\nof exalted society; and then it. is the place of\\nthe highest intellectuality conceh^able, for that\\nis a marvelous saying by the writer of the\\nApocalypse that when those blessed ones are\\ncontemplating the character of God they shout\\nout, Great and marvelous are thy works, Lord\\nGod Almighty It seems to me that a new and\\nbetter conception of heaven is to come to the\\nChurch, and the sooner it comes the better\\nwhen we shall grasp it as a great reality, as a\\nsublime fact, as a place of development and of\\nactivities. Then certainly it will not be a land\\nof dreams or a land of shadows or a land of\\nhope-so s, but it will come to us with the reality\\nthat Europe comes to us; it will come to us\\nwith the reality that the sunbeams come from\\nthe fountain of the sun day after day, and\\nwhen this great reality shall take hold of the\\n245", "height": "3460", "width": "2248", "jp2-path": "conversationswit00newm_0251.jp2"}, "252": {"fulltext": "Conversations with Christ\\nfaith of the Church then shall come an up-\\nlifting, lifting us up above this world of trials\\nand of temptation. This, then, is the great\\ntruth, my friends. Take it to your hearts;\\naccept it as coming from Jesus. It is insepa-\\nrable from his teachings If I go away, I will\\ncome again, and I go to prepare a place for\\nyou, that where I am, ye may be also. Let us\\npledge each other before God and his holy\\nangels that we will so deport ourselves, so con-\\nfide in Christ by the living faith, so bear his\\nhonored cross, that we will meet him there.\\nMeet there Shall we know each other there\\nSupposing we must see him and meet him\\nthere? Does that make him unhappy? Will\\nthat make the angels unhappy? Will that\\nmake you unhappy? What right have you\\nto meddle with the execution and administra-\\ntion of the divine justice? Some of the old\\ndivines have suggested that a blissful oblivion\\nwill come upon the spirit. I want no blissful\\noblivion; I prefer to look at the manifestation\\nand administration of divine justice. No\\nmatter who is the victim; it is immaterial to\\nme, for God must always do right, and that\\nright must always be prompted by his infinite\\nlove and enveloped by his goodness. I want to\\nsay that it is enough for me to comprehend\\n246", "height": "3460", "width": "2316", "jp2-path": "conversationswit00newm_0252.jp2"}, "253": {"fulltext": "Conversations with Christ\\nthis great and blessed truth that all may be\\nthere, and that it is your privilege to know\\nyour friends and be with your friends, and the\\ngreat question is whether you will thus resolve,\\nby the grace of Jesus Christ, to accept this\\nglorious truth, and have him say, Come up\\nhigher where I am, ye shall be also.\\n247", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0253.jp2"}, "254": {"fulltext": "", "height": "3460", "width": "2312", "jp2-path": "conversationswit00newm_0254.jp2"}, "255": {"fulltext": "So then after the Lord had spoken unto them he was\\nreceived up into heaven.\\nWe will walk in the name of the Lord our God for\\never and ever. Micah.\\nBy faith in Christ I walk with God\\nWith heaven, my journey s end, in view\\nSupported by his staff and rod,\\nMy road is safe and pleasant too.\\nDid not our heart burn within us, while he talked\\nwith us by the way Luke.\\nOur conversation is in heaven. Paul.", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0255.jp2"}, "256": {"fulltext": "", "height": "3460", "width": "2312", "jp2-path": "conversationswit00newm_0256.jp2"}, "257": {"fulltext": "Conversations with Christ\\nXII\\nChrist s Conversation with the\\nTwelve Apostles at the Last\\nSupper\\nGo ye into the city and say ye to the goodman of\\nthe house, Where is the guest-chamber, where I shall eat\\nthe passover with my disciples Mark xiv, 13, 14.\\nThere is an old tradition, that comes from\\nthe early fathers of the Christian Church, that\\nthis conversation between Christ and his\\ntwelve apostles at the last supper occurred\\nin the town residence of Joseph of Arimathea,\\nHis* ordinary abode was in Arimathea, a\\nbeautiful village of gardens and vineyards\\nthirty miles northwest of Jerusalem on the\\nroad to Joppa. It was the birthplace of the\\nprophet Samuel. Joseph is represented as a\\ncitizen of immense wealth. He was a mem-\\nber of the Sanhedrin, and as such was one of\\nthe supreme judges of the nation. He was\\npresent at the trial of our Lord, and of him it\\nis said, The same had not consented to the\\ncounsel and deed of them. He himself\\nwaited for the kingdom of God. As a su-\\npreme judge his palace and tomb were in the\\n251", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0257.jp2"}, "258": {"fulltext": "Conversations with Christ\\nnational capital. He was one of the personal\\nfriends of Christ, who had the courage to\\nrequest the dead body of the Saviour to be\\ninterred in his own tomb. All the terms em-\\nployed by the Master in giving directions to\\nPeter and John where the last supper should\\nbe indicate the personal friendship of our\\nLord and this eminent jurist. He is called the\\ngoodman of the house, and the guest-cham-\\nber is requested the two disciples were known\\nto the servant who was met carrying a pitcher\\nof water, and who conveyed their message to\\nthe lord of the mansion. And it is another\\nevidence of the lofty courage of Jesus that he\\nselected Jerusalem, the City of the Great\\nKing, now more than ever crowded with de-\\nvout Jews coming to the passover from all\\nparts of the world, wherein to meet his friends\\nfor a feast national in its character but per-\\nsonal in its application.\\nWhere wilt thou that we go and prepare\\nthat thou mayest eat the passover?\\nAt Bethany, the home of Mary and Martha,\\nwhose brother was raised from the dead, where\\nSimon the leper was healed, where the alabas-\\nter box of precious ointment was broken to\\nanoint Jesus for burial, and where thou wert\\never welcome.\\n252", "height": "3460", "width": "2336", "jp2-path": "conversationswit00newm_0258.jp2"}, "259": {"fulltext": "Conversations with Christ\\nHe had solemnly turned away from the Holy\\nCity only two days before; would he go there\\nagain and expose himself to his enemies?\\nBut he was the King of Israel, and would as-\\nsert his right to celebrate the passover in the\\nplace appointed by the law for the feast.\\nTurning to his chosen messengers, he said,\\nGo ye into the city, .and say to the good-\\nman of the house, Where is the guest-chamber,\\nwhere I shall eat the passover with my dis-\\nciples? That guest-chamber was destined to\\nbe forever memorable; for therein the risen\\nChrist appeared to his astonished friends, and\\nto them he showed his feet, hands, and sides\\nit was the upper room to which the five hundred\\nreturned with joy and gladness after the as-\\ncension of our Lord; and therein ten days\\nafter that glorious event the promised Com-\\nforter descended in tongues of fire on the\\nheads of the apostles.\\nLeonardo da Vinci has given us an immortal\\npicture of the last supper. When all was\\nready there was a contention who should oc-\\ncupy the seat of precedence. It was the old\\nstrife revived. The Master heard the con-\\ntentious murmurs, and rising from his seat of\\nhonor, rebuked the same with an act of hu-\\nmility never to be forgotten by assuming the\\n253", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0259.jp2"}, "260": {"fulltext": "Conversations with Christ\\noffice and performing the work of a slave.\\nThe impetuous Peter objected, but the Master\\ngave him his choice between submission and\\nrejection.\\nThe feast is resumed; the passover is\\nduly celebrated, and is supplemented by the\\nEucharist, commemorative of the Saviour s\\ndeath. Holding in his hand a piece of the\\npaschal unleavened bread, he broke it and\\nsaid, This is my body which is given for\\nyou and then holding in his hand the pas-\\nchal cup filled with the red wine used at the\\nfeast, he said, This cup is the new testament\\nin my blood, which is shed for you. These\\nare symbolical terms used by Christ, and mean\\nthat the bread represents his flesh and the wine\\nhis blood.\\nThrice he referred to Judas, and so defi-\\nnitely that disguise was impossible; but when\\nhe said, One of you shall betray me, all was\\nexcitement, for the loyalty of each was im-\\npeached. Lord, is it I? was the question of\\neach. Even Judas had the effrontery to join\\nin the interrogation. The anxiety of the com-\\npany is relieved when the Master said, The\\nhand of him that betrayeth me is with me on\\nthe table, and he who receiveth the sopped\\nbread from my hand is the traitor. The ex-\\n254", "height": "3460", "width": "2312", "jp2-path": "conversationswit00newm_0260.jp2"}, "261": {"fulltext": "Conversations with Christ\\nposed traitor now retires from the company of\\nthe true disciples with the Master s request\\nringing in his ears, That thou doest, do\\nquickly. Judas departs, and Christ exclaims,\\nNow is the Son of man glorified, and God is\\nglorified in him.\\nSt. John is the sacred historian of the last\\nsupper, and records the events thereof in the\\nfourteenth, fifteenth, and sixteenth chapters of\\nhis gospel. Mark and Luke were not present,\\nand Matthew simply recorded the Eucharistic\\nfeast; but St. John s seat is next to Christ,\\nand leaning upon his bosom, is permitted to\\nhear all that was said.\\nThe conversation lasted late into the night,\\nand was resumed at intervals throughout\\nforty days. After Judas withdrew and all\\nwas silent the Saviour began his valadictory\\nto those he loved. He announced his depar-\\nture, and that none could accompany him. St.\\nPeter wondered why he could not go with the\\nMaster, for he had been his companion in all\\nhis trials through three years, and was ready\\nto die, if necessary, with him; but he was re-\\nminded of the trial that awaited him.\\nThe crowing of the cock in the morning will\\nannounce a threefold denial, and that with\\noaths, that he had never known him. This re-\\n255", "height": "3460", "width": "2192", "jp2-path": "conversationswit00newm_0261.jp2"}, "262": {"fulltext": "Conversations with Christ\\nvealed to the man that he had not known him-\\nself. The company was sad and needed con-\\nsolation and the promise of the Comforter to be\\nan unfailing guide. Let not your hearts be\\ntroubled, is one of our Lord s golden sentences\\nthat have cheered the living and the dying for\\nnineteen centuries, and will to the last syllable\\nof recorded time. His prediction of Peter s de-\\nnial and the flight of the eleven when the Master\\nhad yielded to the arrest had filled all hearts\\nwith inexpressible sadness, and this was deep-\\nened by the picture of the dangers and trials\\nwhich awaited them in spreading his religion in\\nall lands; while he was with them they had\\nno fear of harm. All was not clear to St..\\nThomas, who wanted assurance that Christ\\nhimself is the way. St. Philip had listened,\\nbut could not understand that if Christ could go\\nto the Father, why he could not also see the\\nFather. This was childlike simplicity, to which\\nthe Saviour replied, He that hath seen me\\nhath seen the Father also, for I am the highest\\nrevelation of God, for I and the Father are\\none. A deeper question occurred to St. Thad-\\ndeus, a brave but reverent soul, who could not\\nunderstand how Christ could manifest himself\\nunto the world and exclude himself from all\\nmen. How can Christ show himself as the\\n256", "height": "3436", "width": "2312", "jp2-path": "conversationswit00newm_0262.jp2"}, "263": {"fulltext": "Conversations with Christ\\nKing immortal and invisible and not be seen\\nby all men? His mind is illuminated by\\nthe revelation of the soul communion with the\\nFather Almighty. To illustrate these hidden\\nsayings the p^_sence and power of the third\\nperson in a lorable Trinity is promised to the\\nChurch and also to all believers.\\nTo make all plain the great Teacher em-\\nploys the figure of the union of the vine and\\nits branches to show the mutual and recipro-\\ncal relation of the Infinite One with a hu-\\nman soul. Such redeemed spirits become the\\nabode of God over all and blessed for ever-\\nmore.\\nThen true to himself as the great Teacher\\nof the world, he cannot leave his friends with-\\nout a reminder that all these exalted promises\\nare conditioned on personal love to him and\\nobedience to his command, which is the high-\\nest expression of the fidelity of a disciple.\\nPeace I leave with you, my peace I give unto\\nyou. I do not ask of you cathedrals or\\npalaces or pilgrimages to my tomb, but\\nI leave you this sacramental cup, and as\\noften as ye drink of it do it in remembrance of\\nme. I do not expect that the bread and wine\\nthat you shall use at this memorial feast shall\\nbe changed by miraculous power into my\\n17 257", "height": "3444", "width": "2208", "jp2-path": "conversationswit00newm_0263.jp2"}, "264": {"fulltext": "Conversations with Christ\\nflesh and my blood, but to be symbols of my\\nbeing, and as a perpetual reminder of me I\\ninstitute this holy sacrament for your com-\\nfort. It is to be a memorial feast and a\\nsign of fellowship. As the ancient feast in\\nthe temples of all religions, this shall an-\\nnounce the social nature of my people and the\\nuniversal brotherhood of mankind. As\\nbread and wine are the common elements of\\nfood, and as all are pensioners on the all-\\nFather, so this sacrament of my death will re-\\ncall these great facts; and as the elements are\\ntoo simple to be venerated, they are only me-\\nmorials of my love. As the bread and wine\\nare to be masticated and then assimilated into\\nthe substance of your bodies, so you are to live\\nin me, and thus to remind you of your union\\nwith me. In this higher sense you are to\\neat my flesh and drink my blood and draw\\nfrom me a perpetual life. You thereby become\\npart of me, to love me as you love yourself,\\nand this is the expression of the highest per-\\nsonal devotion.\\nWhen traveling in the far East I heard of\\nan old tradition that Christ was a perfect hu-\\nmanity, having in himself the sturdier virtues\\nof the man and the gentler virtues of the\\nwoman, and therefore could sympathise with all\\n258", "height": "3448", "width": "2292", "jp2-path": "conversationswit00newm_0264.jp2"}, "265": {"fulltext": "Conversations with Christ\\nthe human race. There was something\\nquite feminine in his farewell to his disciples,\\nDo this in remembrance of me. Do not\\nforget me, but hold me in your memory. He\\nknew that ingratitude and forgetfulness are the\\ntwin vices of human nature. One of the\\ngreatest kings was rebuked because he had\\nforgotten the God in whose hand was his\\nbreath (Dan. v, 23). As the Infinite One\\nhad called upon the young to remember their\\nCreator in the days of their youth, so the\\nMaster commits his precious Gospel to the\\nmemory of his apostles and through them to\\nmankind. He asks for no enduring mauso-\\nleum, no column of brass or marble, no sacred\\nshrine, but a mental act so simple and natural\\nthat the king on his throne and the beggar at\\nhis gate can comply therewith. Sometimes\\nwe are invited to reason together; some-\\ntimes to judge that which is right, but here\\nwe are requested to remember. All our in-\\ntellectual faculties have their appropriate work\\nthe imagination is to conceive divine truth;\\nreason is to investigate its claims the judg-\\nment is to decide the value of its evidence;\\nthe understanding to comprehend the obliga-\\ntion imposed; and memory is to record the\\npast and perpetuate its claims. Do not for-\\n259", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0265.jp2"}, "266": {"fulltext": "Conversations with Christ\\nget me, is the request of each of us. The\\nMaster herein reveals the common desire of\\nus all, and we leave to others some token of\\nremembrance. Jesus requested us to partake\\nof a morsel of bread and a drop of wine, the\\nmemorials of his death.\\nWhat other of our mental faculties could\\nbe chosen in preference? How vast its re-\\nceptive capacity. Confirmed by authentic\\nfacts, Cyrus could call by name each soldier in\\nhis vast army; Mithridates could speak to the\\nsubjects of each of the twenty-three nations\\nof his empire; Seneca could recite two thou-\\nsand verses in their order. Cranmer and\\nRidley could repeat the New Testament, and\\nLawson of Scotland the whole Bible. Memory\\nis not necessary to our perception or conscious-\\nness, but is to our progress in any department\\nof life. Without it the past would be a\\nblank and generalization an impossibility.\\nAnd more than any other of our mental powers\\nthe joys of heaven and the sorrows of hell will\\nbe enhanced by memory.\\nThe interview was soon to end, for he in-\\nforms them that hereafter I will not talk\\nmuch with you: but I will send the Comfor-\\nter, who will bring all things to your remem-\\nbrance, whatsoever I have said unto you. The\\n260", "height": "3436", "width": "2408", "jp2-path": "conversationswit00newm_0266.jp2"}, "267": {"fulltext": "Conversations with Christ\\nSaviour then offered a prayer, fervent and\\ntouching, wherein he speaks as a God, then im-\\nplores as a dependent man, then as the Medi-\\nator of his people. He intercedes as the\\nHigh Priest of his nation for himself, his apos-\\ntles, and then for his disciples, that they might\\nlive in peace and concord. Then the company\\nchanted the well-known paschal psalm recorded\\nin the Psalter, comprising the 113th psalm and\\nthe five immediately following, so appropriate\\nto the occasion.\\nThe night is far spent. The hymn, the\\nprayer, and the discourses had occupied the\\nhours. The command is given, Arise, let\\nus go hence, the prince of this world cometh,\\nand hath nothing in me. Nothing in me.\\nWhat a triumph How serene his soul but\\nconscious of his victory.\\nThe hour of parting arrived. Taking\\nleave of the goodman of the house, the com-\\npany adjourned to meet in the Garden of Geth-\\nsemane, to the eastward of the Holy City.\\nPassing along the Tower of Antonia, wherein\\nwas Pilate s judgment hall, and out of St.\\nStephen s Gate, one of the best known gates of\\nthe city wall, the company slowly descended\\nthe declivities of Mount Moriah to the bed of\\nthe Kidron, crossing that ancient rivulet over\\n261", "height": "3460", "width": "2244", "jp2-path": "conversationswit00newm_0267.jp2"}, "268": {"fulltext": "Conversations with Christ\\na stone bridge they had often crossed to a\\ngarden of somber olive trees that cast their\\nshadow in the light of the paschal moon.\\nThither the Master was wont to retire for\\nprayer. The night was clear and the moon\\nwas bright and the springtime air was balmy.\\nHe requested his eleven friends to tarry\\nwhile he withdrew a stone s cast and kneeled\\ndown and prayed. He coveted solitude to\\nbe alone in prayer with his Father. His\\nprayer is recorded, and was for submission to\\nthe purpose of his mission, a mental condition\\nhe had not yet attained. He had resisted\\nSatan and conquered all his foes, but this was\\na victory yet to be achieved. He was to con-\\nsent to die for the sins of the world. He\\nhad power to lay down his life by his own free\\nwill. There was no power in the universe\\nthat could take it from him. Could he at-\\ntain to the willingness essential to the atone-\\nment? He was not afraid to suffer or to\\ndie, but could willingly offer himself a sacri-\\nfice for the sins of the world such was his\\nagony in the struggle that his sweat was as\\nit were great drops of blood falling down to\\nthe ground. In his more than human ef-\\nfort there appeared an angel unto him\\nfrom heaven, strengthening him. And be-\\n262", "height": "3456", "width": "2356", "jp2-path": "conversationswit00newm_0268.jp2"}, "269": {"fulltext": "Conversations with Christ\\ning in agony he prayed more earnestly. Then\\ncame the triumph of his soul, Not my will,\\nbut thine, be done. Going to where his weary\\nfriends were fast asleep, sleeping for sorrow,\\nhe said to them, Why sleep ye? rise and\\npray, lest ye enter into temptation. The\\nsacred stillness of the hour was broken by the\\nintrusion of Judas and a multitude to arrest\\nhim. His friends were ready to defend him,\\nand one of them smote off the ear of the serv-\\nant of the high priest; but the Master asked\\nthose who had come to arrest him, Suffer ye\\nthus far. And he touched his ear, and healed\\nhim. His only defense was, Be ye come out,\\nas against a thief, with swords and staves?\\nWhen I was daily with you in the temple, ye\\nstretched forth no hands against me: but this\\nis your hour, and the power of darkness.\\nThe eleven friends who spent the night with\\nhim at the paschal feast, and who heard his\\nwords of wisdom, all forsook him and fled.\\nTwo followed the crowd to the palace, John\\nand Peter; the former was known to the high\\npriest, and through his intercession Peter was\\nadmitted within the gates. It was a trying\\nnight to our Master, who was arraigned be-\\nfore four judges, insulted, buffeted, mocked,\\nscourged, imprisoned, and in the morning was\\n263", "height": "3460", "width": "2200", "jp2-path": "conversationswit00newm_0269.jp2"}, "270": {"fulltext": "Conversations with Christ\\ncrucified between two thieves that he might\\nbe considered the worst of the three.\\nThree days of suspense followed. The\\nfishermen went to their nets and the tax-\\ngatherer to his receipt of customs; but the wom-\\nen lingered near where the body of the cru-\\ncified was being exposed. But soon all were\\nthrilled with the shout, He is risen He is\\nrisen! Angels in shining garments were\\nseen in the empty tomb. Mary of Magdala,\\nand Joanna, and the mother of James, and\\nother women had seen him; Peter and John\\nhad been to the empty sepulcher. Two trav-\\nelers had met him on the way to Emmaus\\nand supped with him. He had appeared to\\nten of his friends in the upper room where\\nhe had eaten the last supper with them then to\\nPeter, who thrice denied him; and to Thomas,\\nwho had demanded to see his wounded side and\\npierced hands and feet; and to others on the\\nseashore of Gennesaret, where they dined to-\\ngether. Two of the eleven received special\\nattention in the conversation on the Galilean\\nshore. St. Peter had denied him thrice, and\\nthrice he was required to confess his Lord.\\nAttention is called to St. John to gratify the\\ninquiry of St. Peter. The Master s words had\\nbeen misinterpreted, and it was necessary\\n264", "height": "3456", "width": "2324", "jp2-path": "conversationswit00newm_0270.jp2"}, "271": {"fulltext": "Conversations with Christ\\nthat Jesus should explain his meaning. The\\nimpression that St. John would never die was\\na false one and our Lord corrected it.\\nAll the appearances of the Saviour to his\\napostles are not fully recorded, but from in-\\ntimation we may infer that many other con-\\nversations were held between him and these\\neleven confidential friends. This interview\\non the shore of the Sea of Galilee was pre-\\ndicted with much minuteness by the Master\\nand expected by his friends. But after I\\nam risen again I will go before you into Gali-\\nlee, was his cheering promise to his disciples.\\nThe angels seen in the empty tomb by the wom-\\nen were commissioned to repeat the promise,\\nGo quickly, and tell his disciples that he is\\nrisen from the dead; and behold, he goeth\\nbefore you into Galilee; there shall ye see\\nhim. Immediately the Lord himself ap-\\npeared to these holy women and said, Be not\\nafraid, go tell my brethren that they go into\\nGalilee, and there they shall see me: Then\\nthe eleven disciples went away into Galilee,\\ninto a mountain where Jesus had appointed\\nthem. Our English word then implies\\nsubsequently, for this was not their first inter-\\nview, but one of many.\\nThe last and most memorable conversation\\n265", "height": "3456", "width": "2244", "jp2-path": "conversationswit00newm_0271.jp2"}, "272": {"fulltext": "Conversations with Christ\\nbetween Christ and his apostles occurred on\\nthe fortieth day of his earthly career, on\\nthe day of his ascension from the Mount of\\nOlives. Capernaum, in the north, Bethany,\\nin the south, and Olivet, opposite to Jerusa-\\nlem, City of the Great King, are to be re-\\ncalled for his greatest discourses, his mightiest\\nmiracles, and his most glorious triumphs.\\nHis ascension is recorded by the four evan-\\ngelists. The description by St. Luke in the\\ngospel and in the Acts is fullest, while Mat-\\nthew, Mark, and John record the fact. St.\\nPaul quotes from the Psalms, and St. Peter de-\\nclares his exaltation and the subjection of\\nangels and all powers forever subject to him.\\nThe ascension was the appropriate consumma-\\ntion of his mission on earth. He was a\\nnative of the skies. He had a glory with the\\nFather before the foundation of the world.\\nIt was the proper disposition of his bodily\\nscene. Had he remained on our earth and\\ndied again, we could not call him conqueror\\nof death. What favored spot could have\\nbeen his abode? His ascension was the\\ncrowning proof of his divine mission. There\\nwas no room for him here. It was the pledge\\nof our humanity to the skies. He must as-\\ncend. Like all the events of his life, this was\\n266", "height": "3460", "width": "2332", "jp2-path": "conversationswit00newm_0272.jp2"}, "273": {"fulltext": "Conversations with Christ\\nalso foretold. Go tell my brethren, I ascend\\nunto my Father, and your Father. Pentecost\\nwas a proof of the fact. Behold, I send the\\npromise of my Father upon you; but tarry ye\\nin the city of Jerusalem until ye be endowed\\nwith power from on high.\\nHow and where did the Master spend the\\nforty days between his resurrection and as-\\ncension? St. Luke gives us an accurate and\\ndetailed account of the last six days of the\\nSaviour s earth life. Would that he had given\\nus an itinerary of these illustrious forty days.\\nLevitation and gravitation were both equally\\nsubject to his will. Did he remain on the\\nearth he had redeemed? Did he mingle with\\nhis chosen friends, or did he pass frequently\\nto his heavenly home? There are intimations\\nrecorded that he remained with his mother\\nand the blessed women who had attended him\\nin his journeyings, and his chosen disciples,\\nand those of the five hundred who included the\\neleven apostles, the seventy disciples, the\\nvirgin mother, Mary of Magdala, Salome,\\nLazarus and the two sisters of Bethany, Si-\\nmon, the restored leper; the Bartimeus of\\nJericho, Joseph of Arimathea, and with Nico-\\ndemus, who had defended Christ at his trial.\\nHe led them out as far as to Bethany. To\\n267", "height": "3452", "width": "2252", "jp2-path": "conversationswit00newm_0273.jp2"}, "274": {"fulltext": "Conversations with Christ\\nthe southeast is an isthmus connecting two of\\nthe prominent peaks of Olivet; and from this\\nspot the traveler of to-day looks down upon\\nthe quiet hamlet five hundred yards below\\nthe summit. It is a Sabbath day s journey\\nfrom St. Stephens s Gate, out of which the\\ntriumphal procession passed. Bethany was\\never dear to the Master, and it was the last\\nof earth that met his enraptured gaze. What\\na thrilling moment to him and to the five hun-\\ndred who accompanied him. He lifted up\\nhis hands and blessed them. And what a\\nbenediction to give and receive He was\\ncarried up into heaven. 1 What an angelic\\nescort! And they worshiped him. How\\ndevout their emotion How appropriate\\ntheir act! How natural the question of\\nthe angels, Ye men of Galilee, why stand\\nye gazing up into heaven? this same Jesus,\\nwhich is taken up from you into heaven, shall\\nso come in like manner as ye have seen him go\\ninto heaven. And the joy of his departure\\nis one of the wonderful proofs of his ascen-\\nsion. And they returned to Jerusalem with\\ngreat joy, not weeping at the departure of\\ntheir Lord and Saviour, but were continually\\nin the temple praising and blessing God.\\n268", "height": "3448", "width": "2408", "jp2-path": "conversationswit00newm_0274.jp2"}, "275": {"fulltext": "Christ, the Alpha and Omega of the Bible the be-\\nginning- and end of the law the sum and substance of\\nthe Gospel the author and finisher of our faith. To\\nhim all eyes should turn, all hearts aspire, all prayer be\\nmade, all glory given. For him the prophets waited\\naround him gathered the devout of the earth, and from\\nhim came forth the redemption of our fallen race. He\\nwas the seer s vision, the poet s song, the priest s arche-\\ntype, the prophet s burden, the apostles theme.\\nP. N.\\nRemember it is ours to illustrate a living, walking,\\ntalking Christ. Call in mind Thorwaldsen s statue of\\nJesus, and his little girl, who, when she first gazed upon\\nit from her father s arms, said, Papa, it looks so like my\\nSaviour. Strive to resemble Christ so closely that the\\nworld may say Christians look like him Jesus whom\\nthey have been with, and learned of him. \u00e2\u0080\u0094J. P. N.\\nKeep in mind, dear readers, the links in the chain of the\\npreceding conversations and weld them into your own life\\nas I have them in my life. J. P. N.\\nSt. John says of the words and sayings of Jesus\\nThere are also many other things which, if they should\\nbe written every one, I suppose that even the world itself\\ncould not contain the books that should be written.", "height": "3428", "width": "2256", "jp2-path": "conversationswit00newm_0275.jp2"}, "276": {"fulltext": "WORKS OF\\nMrs. JOHN P. NEWMAN.\\nMother, Home, and Heaven. Illustrated.\\nPrice, Full Morocco, $4.50. Cloth, $2.50\\nDewdrops and Sunshine. Price, .75\\nTriple Key. Price, 75\\nThe White Stone. Leatherette Cover. Price, .25\\nPearl of Pearls. Leatherette Cover. Price, .25\\nSt. John\u00e2\u0080\u0094 the Prisoner of Patmos.\\nPrice, --------.25\\nAurora Borealis or, Icebergs of Green-\\nland. Price, .20\\nThe avails from the sales of the above works go toward\\nMrs. Newman s Bible Readers Fund.", "height": "3460", "width": "2312", "jp2-path": "conversationswit00newm_0276.jp2"}, "277": {"fulltext": "OTHER W RKS\\nOF\\n\u00e2\u0080\u00a2Bishop JOHN P. NEWMAN.\\nThrones and Palaces of Babylon and\\nNineveh. Price, $2.50\\nFrom Dan to Beersheba. Price, 1.50\\nThe Supremacy of Law. Price, 1.00\\nEvenings with the Prophets. Paper\\nCover. Price, .25\\nChristianity Triumphant. Paper Cover.\\nPrice, .15\\nAmerica for Americans. Paper Cover.\\nPrice, .10\\nThe avails from the sales of the above works go toward\\nBishop Newman s Educational Fund.", "height": "3444", "width": "2244", "jp2-path": "conversationswit00newm_0277.jp2"}, "278": {"fulltext": "", "height": "3456", "width": "2588", "jp2-path": "conversationswit00newm_0278.jp2"}, "279": {"fulltext": "", "height": "3436", "width": "2144", "jp2-path": "conversationswit00newm_0279.jp2"}, "280": {"fulltext": "", "height": "3444", "width": "2612", "jp2-path": "conversationswit00newm_0280.jp2"}, "281": {"fulltext": "00\\nT", "height": "3424", "width": "2192", "jp2-path": "conversationswit00newm_0281.jp2"}, "282": {"fulltext": "", "height": "3598", "width": "2314", "jp2-path": "conversationswit00newm_0282.jp2"}}