2 Samuel 12:15
After Nathan had gone home, the LORD struck the child that Uriah's wife had borne to David, and he became ill.
Sermons
Divine Correction Consistent with Divine ForgivenessEssex Remembrancer2 Samuel 12:14-25
Forgiveness not ImpunitySamuel Cox, D. D.2 Samuel 12:14-25
Great Troubles Following Great TransgressionsC. Vince.2 Samuel 12:14-25
Sin and its ConsequencesThe Thinker2 Samuel 12:14-25
Sin PenaltiesHomiletic Magazine2 Samuel 12:14-25
The Stripes of the Children of MenF. B. Meyer, B. A.2 Samuel 12:14-25
David's Behaviour in AfflictionB. Dale 2 Samuel 12:15-23


2 Samuel 12:15-23. - (THE PALACE AND THE TABERNACLE.)
In one of the chambers of David's palace his little child lies smitten with a fatal malady. In another the king, divested of his royal robes and clothed in sackcloth, prostrates himself in profound sorrow and abasement. He prays, weeps, fasts, and lies all night upon the ground. His oldest and most confidential servants endeavour to comfort him, and beseech him to take food, in vain. At length the blow falls; and his servants fear to communicate the intelligence, lest it should plunge him into a dangerous paroxysm of grief. But their reserved demeanour and soft whispering among themselves indicate what has happened; and their answer to his question, "Is the child dead?" confirms his conclusion. Contrary to their expectation, however, he rises up, washes and anoints himself, puts on becoming garments, goes into the house of the Lord (the tabernacle adjoining the palace), and pours forth his heart in lowly adoration. Then, returning, he asks for bread, and eats. Astonished at his conduct, they inquire the reason of it; and he replies (in effect) that he has acted, not from thoughtlessness or indifference, but from a due regard to the will of God and the altered circumstances of the case. Whilst the life of the child hung in suspense, he might hope, by prayer and humiliation (since God deals with men according to their moral attitude toward him), to avert the threatening calamity; but now he is gone it is useless to indulge in lamentation; the will of God must be submitted to without repining (1 Samuel 3:18). "Those who are ignorant of the Divine life cannot comprehend the reasons of a believer's conduct in his varied experiences" (Scott). "How little can any one of us understand another! The element of conscious sin gave to David thoughts and feelings other than the ordinary ones, and beyond the appreciation of those who looked for the usual signs of grief" (R. Tuck). "In the case of a man whose penitence was so earnest and so deep, the prayer for the preservation of his child must have sprung from some other source than excessive love of any created object. His great desire was to avert the stroke, as a sign of the wrath of God, in the hope that he might be able to discern, in the preservation of the child, a proof of Divine favour consequent upon the restoration of his fellowship with God. But when the child was dead he humbled himself under the mighty hand of God, and rested satisfied with his grace, without giving himself up to fruitless pain" (O von Gerlach). Consider -

I. HIS BELIEVING RECOGNITION OF THE HAND OF GOD. "David was a great lover of his children" (Patrick); and to such a father the sufferings of his child must have been naturally a severe affliction. But:

1. He also perceived therein a just chastisement of his transgression. It is a common fact of experience (no less than a solemn declaration of Scripture) that the sufferings of a child are often the immediate and inevitable fruit of the father's sin. This is, indeed, by no means always the case. In most instances no moral cause thereof can be discerned, save the sinfulness of the race to which he belongs, and which is subject to the universal law of sorrow and mortality.

2. He perceived therein, moreover, a merciful administration of such chastisement. "Thou shalt not die. Howbeit," etc. (ver. 14). His life was spared in mercy to himself and his people. He was afflicted in such a manner as would be most conducive to his benefit. His child was smitten to stop the mouths of blasphemers. The innocent suffers for the guilty; suffers - who shall say (believing in the perfect wisdom, righteousness, and love of God) either unjustly or to his own ultimate disadvantage?

3. And he believed in the Divine susceptibility to human entreaty; and that it might be possible for the impending blow to be turned aside. "Who can tell whether God will be gracious to me?" (ver. 22). He evidently regarded the prediction of the prophet, though absolute in form, as really conditional (Isaiah 38:1; Jeremiah 18:7, 8). We have to do, not with an iron fate, but with a loving Father, "full of pity and merciful" (James 4:11; Psalm 34:15; Psalm 103:13).

II. HIS PRAYERFUL HUMILIATION IN THE PRESENCE OF GOD.

1. His grief was not merely natural, but spiritual; penitential sorrow for sin, exhibited in solitary, thoughtful, continued self-abasement, fasting, weeping, and genuine purposes of amendment (Psalm 51:3, 4, 13). This is the end of God's afflictive discipline; and, when attained, it may be hoped that the immediate occasion thereof will be removed. Even when affliction is not directly due to personal transgression, it should lead to reflection, humiliation and "godly sorrow"

2. It was associated with fervent supplication. And David besought God for the child" (ver. 16). "He herein only showed his natural affection, still subordinating his prayer to the will of God; as Christ did to show his human condition when he prayed that the cup might pass from him" (Wilier). What evils does prayer avert, what blessings does it obtain, both for ourselves and others!

3. Although the immediate object in view was not gained, his prayer was not unavailing. He received light, strength, and comfort; was kept from despair and enabled to endure in a right spirit whatever might occur. God always hears the cries of his children; but he often withholds what they ask. He fulfils their requests in a higher way, transforms the curse into a blessing, and gives them abundant tokens of his favour (ver. 25). "If we ask anything according to his will, he heareth us," etc. (1 John 5:14, 15).

III. HIS CHEERFUL ACQUIESCENCE IN THE WILL OF GOD. "And David arose from the ground," etc. (ver. 20). Deeming it vain to strive against and mourn over an event which could not be altered, and which he regarded as the expression of the settled determination of God (Deuteronomy 3:26), he acted accordingly:

1. With loyal submission to his sovereign, wise, and beneficent will; strengthened by the conviction that he himself would, ere long, "go the way of all the earth," and be at rest; and by the hope of meeting his child again in God (ver. 23). "Religion," it has been remarked, "is summed up in one word - submission. The chief virtue of Christianity and the root of all the rest is readiness under all circumstances to fulfil the will of God in doing and suffering."

2. With resolute restraint upon his natural feelings of sorrow and regret. "The unprofitable and bad consequences, the sinful nature, of profuse sorrowing for the dead, are easily deduced from the former part of this reflection ('Wherefore should I fast?' etc.); in the latter ('I shall go to him') we have the strongest motives to enforce our striving against it - a remedy exactly suited to the disease" (John Wesley).

3. With cheerful performance of immediate, practical, appropriate duties; in due attention to personal appearance and needs, public worship in the house of God ("weeping must not hinder worship"), edifying conversation with friends, consoling counsel to the sorrowful (ver. 24). In this manner bereavement is most easily borne and most effectually sanctified, and God is most worthily served and glorified. - D.







The child also that is born unto thee shall surely die.
David became a backslider. Men sometimes speak, not of David's great sins, but of his great sin, as if he were guilty of only one flagrant transgression. Such language is lenient at the expense of truth. A great sin seldom stands altogether alone. It is most frequently found in the midst of kindred company, like a high Alpine peak — a region of desolation and death, surrounded by other desolate peaks only a little lower than itself. In David's case it was not one monster transgression, but several which lifted themselves in colossal defiance of God's law. The offender against man and God might plead, that at first he was swept into transgression by a sudden gust of passion; but he could not urge any such extenuation of his sins when he tempted Uriah to drunkenness; when he sent the patriotic soldier back to the camp with a letter containing a plan whereby his fidelity and courage might be taken advantage of to accomplish his destruction; and when he used his kingly power in commanding Joab to help him in this murderous policy. There are few things in history more appalling than the awful completeness of David's transgressions. Having brought himself into difficulties by his crime, he grappled with the difficulties with a masterful energy, and a terrible recklessness, as if he would shrink from nothing and spare nobody, in his endeavour to hide his own shame. The ravages made by sin in his nature, in a short season, were incredibly great. How utterly unlike himself David was. when he tried to cover his delight at Uriah's death with canting words about the chances of war and the duty of resignation! What a pitiable pretence it was to send a message to Joab, exhorting him not to be too much distressed and discouraged by the calamity which had befallen the army. Can this be David? Is this what sin does with a man when he suffers it to have place and power in his heart? The sight of such havoc wrought in one who was a king amongst the great and good, might well dim the brightness and disturb the joy of heaven itself. Our present object is not to set forth either the repentance or the forgiveness of David, but to show that, though he was penitent and pardoned, he sustained great loss and damage by reason of his sins. Punishment for his sin preceded his penitence and forgiveness. For a whole year David remained in that strangest greatest guilt of all — an unconsciousness of guilt. His spiritual sensibilities were so deadened he did not imagine there was any reference to him in the story Nathan told. With great beams in both his own eyes, he was yet determined to put another man to death for having a mote in one of his. While David was forgetting his transgressions God was setting them in the light of His countenance — the light that most reveals the sinfulness of sin. When at length David acknowledged his sins, and cried for mercy, he was met by God with wondrous grace. The promptness of the pardon proves that God does, indeed, delight in mercy. As in the case of the returning prodigal, David was scarcely allowed to finish his confession before the prophet exclaimed: "The Lord also hath put away thy sin; thou shalt not die." What we say of fire or water might have been truly said of Joab, David's commander-in-chief. He was a good servant, but a bad master. One of the evil results of the sins in the matter of Uriah was that it changed the position of Joab. Henceforth he was more like David's master than David's servant. For the sake of his dignity and honour and peace it was of first importance that the King should have full control over his impulsive and unscrupulous general; but how could he retain that control after the scene in front of the walls of Rabbah? From the moment that fatal letter was put into Joab's hand he must have felt that David was utterly in his power. What a secret for a servant to possess concerning his master! A proper control over Joab could not have been the only power David lost through his sins. The power of rebuke was most essential to him. As a father, how much need there was for him to use it over his subjects; and, as a prophet, what need for him to use it in the Church! But, when he sinned so fearfully, he must have sinned away well-nigh all his force for rebuking others. We learn from several Psalms that David suffered much from slander. He was a successful man, and his success excited envy, and envy gave birth to calumny. Hence we hear him complaining of false accusations, and appealing from the aspersions of men to the judgment of God. It is not possible to fix the dates of all the Psalms in which he refers to these slanders, but we may be sure he was likely to suffer most from this cause after his backslidings. This would be especially true of such calumnies as those of which he complains so piteously in the forty-first Psalm. David prayed for pardon, for purity, and for a restoration of spiritual joy. It does not appear that this side the grave he received a large answer to the last request. Traces of the mischief which had been wrought were visible down to the latest hour of life. The splendour of his reputation and the exulting gladness of his spirit were never fully recovered. It was impossible, for, though God had forgiven, David could not forget. The life-long memory of his sins must have been a lifelong trouble. The more he realised that God had forgiven him the less he could forgive himself. It mattered not in what fair scenes and prosperous circumstances he was placed, his thoughts would be travelling back to that dark and doleful region, and fetching thence materials for present gloom and grief.

(C. Vince.)

Essex Remembrancer.
True excellence consists not so much in the singular display of one or more commendable dispositions, as in the combined and duly regulated exercise of the whole range of moral perfections. Here it is that the superlative excellence of the Divine character is discovered; and here is detected the imperfection by which the brightest specimens of human excellence are still marked. How difficult is it for man to combine a decided and appropriate expression of his dis, approbation of the crime with that forbearance and mercy which, on many grounds, may be due to the criminal. Stern severity which exaggerates the real nature of the error, and entirely overlooks the avowed and apparently sincere contrition of the offender, too often usurps the name and place of just and necessary correction. While, on the other hand, a weak and mistaken tenderness sometimes so far relaxes all correction as to appear like connivance at what is evil, and to leave it after all matter of just suspicion how far the conduct in question is regarded as really deserving condemnation. Here, as in every case, the Divine conduct exhibits a pattern which should ever be kept in mind, and to which our own should, as nearly as possible, be conformed; justice, holiness, and mercy, are all shown in harmonious exercise.

I. THE REPENTANCE AND PARDON OF DAVID.

1. The sincerity of David's repentance.

2. The assurance he received of Divine forgiveness: "the Lord also hath put away thy sin, thou shalt not die." This may be intended to assure him of deliverance from the legal demerit of his crime.

3. The close and intimate connection between the repentance and forgiveness of David. Here two remarks suggest themselves(1) His repentance preceded the assurance of Divine forgiveness.(2) The assurance of Divine forgiveness followed immediately on the expression of David's repentance.

II. THE AFFLICTIVE DISCIPLINE TO WHICH DAVID WAS NOTWITHSTANDING SUBJECTED (ver. 14.)

1. The nature of the visitations he endured. In the manner in which God corrects his erring people, there is often so close an analogy between the sin and the punishment as cannot fail to make the connection evident to themselves, and to all aware of the real state of the case. This remark is strikingly illustrated in the case before us.

2. The reason assigned for the infliction of these visitations: by such conduct he "had given great occasion to the enemies of God to blaspheme."

3. The consistency of these visitations with the full and free forgiveness of which David had been assured. That these points are consistent with each other we must feel assured, from the fact that God has connected them. God still corrects, even where he pardons his backsliding people.(1) To render distinctly apparent his own abhorrence of their sin. That there could be no just reason to think the contrary, even independently of their chastisement, is admitted; but sinners might be ready to pretend there was. There shall be no room for this; and therefore, while God will show that he loves and pities the offender, he will also show he hates the offence.(2) To warn other Christians from being beguiled by so fatal an example. For the parent to allow one member of his family to sin without correction is but preparing the way for the offences of others. The due exercise of discipline in one case may be the happy means of salutary caution to others.(3) As a probable means of preventing the hardening influence of his transgression on the minds of sinners.(4) As a preservative against further declension on the part of the same individual. In conclusion, let the humbled and penitent backslider be encouraged to hope for pardon while he views the grace that was shown to David.

(Essex Remembrancer.)

I. FORGIVENESS DOES NOT MEAN IMPUNITY. A man may be pardoned, and nevertheless he may be punished. God forgave David, yet bereaved him. And this no exceptional case; simply a notable illustration of a general law. In all ages sins of penitent men are forgiven them; in all ages penitent men have to endure the punitive results of the very sins that have been forgiven. Whatsoever they sow, that they reap, however bitterly they may repent having mingled tares with the wheat. Abraham sinning by taking Hagar to wife — sin forgiven, but strife and discord in his tent. Jacob deceived his father, defrauded his brother. God forgave him his sin, yet he had to eat bitter fruit of it through long years of labour, and sorrow, and fear. Peter sinned: was forgiven; yet had to go softly many days, to brook the pain of the thrice-repeated reproach, to find his sin recoiling upon him years afterwards (Antioch).

II. THE MEANING AND MERCY OF PUNISHMENT. One very obvious reason why God does not detach their natural results from our sins even when He forgives them is that to do so would necessitate an incessant display of miraculous power, before which all law and certainty would be swept away, and our very conceptions of right and wrong confused. But though this familiar argument may prove a sufficient answer to reason, it has no balm for a wounded heart. To reach that we must consider the moral effects of punishment on the individual soul. And here David's experience will help us much. For it teaches how —

1. Punishment deepens both our sense of sin and our hatred of it. Before punishment David not conscious of his transgression, nor alive to its enormity, tie was blind to personal application of Nathan's parable until the prophet turned upon him. But then how deep his shame! Stands self-revealed, self-condemned. And this deep sense of personal guilt is a common and wholesome result of punishment.

2. Punishment deepens self-distrust and reliance upon God. David, who was but now so hot in his indignation against the wicked rich man, in whom he recognised no likeness to himself, finds that so far from having any right to judge or rule others, he has misjudged, he cannot rule himself. Now that he suffers the due reward of his deeds, he utterly distrusts himself; he can think no good thought, do no good act, offer no acceptable worship, save as God inspires and sustains him.

3. Punishment puts our repentance to the proof. It was not simply fear of judgment which led David to exhaust himself in confessions of guilt. It was rather shame and agony of finding himself out. Not even his child was foremost in his thoughts. It is not so much as mentioned in the psalm in which he poured out his soul before God. What touched him much was the awful estrangement which had crept in between his wilt and God's. It was this which lie sought God to remove. Hence, when the child dies, David bows to the will of God. His penitence is put to a decisive test, and surmounts it.

(Samuel Cox, D. D.)

Homiletic Magazine.
God is a God of infinite mercy to forgive sin, and vet "He will by no means clear the guilty." He will surely visit iniquity by fixing its consequences upon the sinner, and even also upon others for his sake. But, stated in this way, the principle is not readily acceptable to us. The righteousness of it does not tie upon the face of it. If God forgives the sin, why does He not also clear away the punishments and all the evil consequences of it? Surely, we say, "The way of the Lord is not equal."

I. SIN PENALTIES THAT CAN BE REMOVED, SUCH AS REST ON THE SOUL. Sin has a twofold aspect, and calls for a twofold treatment by God. Every sin is both an act of transgression and a spirit of self-will. It has a sphere related to the body, and a sphere related to the soul. What, then, are the soul penalties which attach to sin inevitably? They are put into this expressive sentence, "The soul that sinneth it shall die." But this soul-penalty of sin can be remitted, put away, forgiven, lifted off the soul for ever. "The Lord hath put away thy sin, thou shalt not die." The true sphere of the atonement made by our Lord Jesus, in His life and in His cross, is precisely this sphere of soul-penalties.

II. SIN PENALTIES THAT CANNOT NOW BE REMOVED — PENALTIES AND CONSEQUENCES OF SIN COMING ON OUR BODIES. In the Divine wisdom and goodness man's life on the earth has been arranged under certain conditions and with certain limitations.

1. Men and women are set together in family and social circles, so that the actions of any one of them shall affect the rest of them for good or for evil. No man is permitted to stand alone, the results of his conduct must reach to the good, or the misery, of somebody else.

2. God has appointed the order in which family and social life should be arranged and conducted. Keep the Divine order, and all will go well with us.

3. Sin, in its outward, aspect, is the infringement of this Divine order, the breaking of these gracious and holy laws.

4. To every such infringement a natural penalty is attached. "Whatsoever a man soweth that shall he also reap." The redemption provided in Christ Jesus does not immediately touch these natural penalties of sin. The forgiving God "by no means clears the guilty." The child of the drunkard or the sensualist will not have the spirit of drink or of passion taken out of him, nor will he be renewed from his physical deterioration, because his father becomes a Christian. Consequences of sin stretch on until they get altogether beyond hand-grasp. Thick and heavy were the penalties which David had to pay for his sin. Can we vindicate the ways of God in this? Open two points.(1) If it were not thus, adequate impressions of the evil and hatefulness of sin could not be kept before the eyes of men.(2) These penalties which abide are not merely judicial, they have, in their own way, a gracious remedial power. The whole creation groans — "waiting for the redemption," full and final redemption, that is surely coming.

(Homiletic Magazine.)

I. GOD'S CHASTISEMENTS. Bathsheba's little child was very sick; it was the child of sin and shame, but the parents hung over it; for seven days the mother watched it, and the father fasted and lay on the earth. Two years after one of his sons treated his sister as David had treated Uriah's wife. They say a man never hears his own voice till it comes back to him from the phonograph, Certainly a man never sees the worst of himself until it reappears in his child. When presently Absalom's rebellion broke out it received the immediate sanction and adherence of David's most trusty counsellor, whose advice was like the oracle of God. What swept Ahithophel into the ranks of that great conspiracy? The reason is given in the genealogical tables, which show that he was the grandfather of Bathsheba, and that his son Eliam was the comrade and friend of Uriah. The most disastrous and terrible blow of all was the rebellion of Absalom. Such were the strokes of the Father's rod that fell thick and fast upon his child. They appeared to emanate from the malignity and hate of man; but David looked into their very heart, and knew that the cup which they held to his lips had been mixed by heaven, and were not the punishment of a Judge, but the chastisement of a Father.

II. GOD'S ALLEVIATIONS. They came in many ways. The bitter hour of trial revealed a love on the part of his adherents to which the old king may have become a little oblivious. It was as though God stooped over that stricken soul, and as the blows of the rod cut long furrows in the sufferer's back, the balm of Gilead was poured into the gaping wounds. Voices spoke more gently; hands touched his more softly; pitiful compassion rained tender assurances about his path; and, better than all, the bright-harnessed angels of God's protection encamped about his path and his lying-down.

III. GOD'S DELIVERANCE. The raw troops that Absalom had so frostily mustered were unable to stand the shock of David's veterans, and fled. Absalom himself was despatched by the ruthless Joab, as he swayed from the arms of the huge terebinth. The pendulum of the people's loyalty swang back to its old allegiance, and they eagerly contended for the honour of bringing the king back. Many were the afflictions of God's servant, but out of them all he was delivered. When he had learnt the lesson, the rod was stayed. Thus always — the rod, the stripes, the chastisements; but amid all the love of God, carrying out His redemptive purpose, never hasting, never resting, never forgetting, but making all things work together till the evil is eliminated, and the soul purged. Then the after-glow of blessing, the calm ending of the life in a serene sundown.

(F. B. Meyer, B. A.)

The Thinker.
1. The permission of evil is an insoluble mystery. Perhaps the only light which ran be thrown upon it is to be found in the words of St. , "God has judged it better to work good out of evil than to allow no evil. For seeing that He is supremely Good. He would in no way permit evil to be in His works, unless He were also Almighty as well as Good, so as to be able to bring good even out of evil. In dealing with evil, He manifests His perfections — as the light of the sun becomes the rainbow with its beauteous colours, when it falls on the dark, dissolving cloud. The wisdom of God, for instance, becomes visible in the way in which, notwithstanding the interruptions and collisions of sin, His purposes are worked out. "Any one can be a pilot on a calm sea."

2. Our thoughts are directed to a very remarkable instance of the permission of evil. It is remarkable, when we remember the description of David from the lips of Samuel, "The Lard hath sought Him a man after His own heart." Some take the expression in its widest extent — one who is in mind and will clearly and fully conformed to the mind and will of God; whilst others seem to interpret it of one trait in David's character — that of benevolence towards enemies. Perhaps the incongruity of the Divine estimate of David and his subsequent conduct is confined to his fall.

I. THE PUNISHMENT FOR SIN.

1. It is first to be noticed that the sin itself had been pardoned. The history shows us that pardoned sin may have penal consequences. The removal of the guilt (culpa) does not necessarily include the removal of the penalty (poena). David was pardoned for the breaches of the sixth and seventh commandments, although the guilt of sin is not transferable (Ezekiel 18:20), the penalty is. The death, which was the penalty of David's sin, was inflicted on the child.

3. Then the necessity for the punishment by the death of the child is traced by the Prophet not only to the intrinsic evil of the sin, but to the accidental aggravation which belonged to it from the circumstance that it was the king and prophet who had done this thing, and therefore had caused grievous scandal — "had given great occasion to the enemies of the Lord to blaspheme" (ver. 14).

4. In this instance, the terrible list of calamities which were to befall David and his house are distinctly traceable to David's sin. They were its punishment and medicine. Suffering was necessary to show the Divine abhorrence of evil; and the Jew, who ever regarded sin and suffering as closely linked together, would be quick to read the signs of Divine wrath.

II. HOW DID DAVID BEAR IT?

1. The child is "very sick." For seven days the glow of life still lingered in the wasting form, and the king fasted and prayed, and fell prostrate upon the earth before his God, neither changing his apparel nor eating bread. This is not only a picture of natural affection, but also of evident anxiety for a sign that the wrath of God was stayed. Whilst we have here what Paley calls the "naturalness" of Scripture, we have also the penitent seeking a mark of restoration to Divine favour.

2. "While the child was yet alive, I fasted and wept," etc. It has been asked whether it was right to pray for the continuance of the child's life, after the Prophet's declaration that the child should "surely die." In other words, whether David was trying to change or bend the Divine will into conformity with his will, after that will had been declared. Either David believed the wards of the Prophet, or he did not. If he believed them, and yet prayed, that would be madness; if he believed not, that would be sin (Tostatus). The answer seems to be this: David regarded the declaration of Nathan as minatory. He thought to avert its accomplishment by prayer and fasting and tears. He was not certain about the Divine will: and God's threatenings, like His promises, are conditional.

III. WHAT WAS HIS STAY?

1. Belief in another world. "I shall go to him."

2. No mock immortality could be this — the survival of matter, of fame, of ideas, of race, or of some vague, shadowy existence — a transient air-people." But a solid belief in a continuance of our personal existence, and in future personal recognition — "I shall go to him" — that alone could sustain the mourner in the presence of death.

IV. LESSONS: —

1. Here is an instance of the terrible truth, "Be sure your sin will find you out" (Numbers 32:23), and that temporal penalties follow upon forgiven sin. Hate sin.

2. Let the sinner seek, as David, by prayer and self-affliction and tears, to avert sin's penalties, until there is some irrevocable manifestation of the Divine will.

3. Imitate His constant conformity, when that will has been made clearly known.

4. Let the hope "full of immortality" be our stay in our dark hour. .No "counterfeit immortality," but the continuance, in s higher sphere of being, of the conscious, complete, personal existence, now certified by Christ's resurrection. This can give patience in suffering and solace in death.

(The Thinker.)

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