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Review and Herald, Vol. 29, No. 5.

The Sermon

Review and Herald

Jan 8, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 8, 1867

The Sermon.

By Eld. I. D. Van Horn

Preach the Word. 2 Tim. iv, 2.

THE ORDINANCES OF THE LORD'S HOUSE.

BY ELD. I. D. VAN HORN.
TEXT. “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” Luke i, 6.
The commandments referred to in this text are, undoubtedly, the ten commandments or moral law of God; while the ordinances were those ceremonies which were performed day by day in the old dispensation, and by which the people of God in that age expressed their faith in a coming Saviour who would be the Redeemer of Israel. Zacharias and his wife Elizabeth, to whom the text refers, were walking in all these commandments and ordinances of the Lord blameless. This made them righteous before God, and they were highly favored of him in that he chose them to be the parents of the forerunner of Christ. Thus it will be seen that obedience to the moral law of God, and the performance of those rites connected with the worldly sanctuary, which were types pointing to Christ the true sacrifice, Heb. ix, 1, 9, 10, was accounted righteousness, and hence acceptable to God under the old covenant.
But the time came when the Lord made “a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord: I will put my laws into their minds, and write them in their hearts; and I will be to them a God, and they shall be to me a people.” Heb. viii, 8–10. Jesus introduces the new covenant, and we see by the above testimony that it was different from the old. This difference does not consist, as some have supposed, in that the moral law was done away, but that the law of ceremonies and carnal ordinances ceased at the cross, while the law of God was retained and written in the hearts of those that fulfilled the conditions of the new covenant. The new or gospel covenant presents to the world a better sacrifice than could be offered under the old, being the “Lamb of God which taketh away the sin of the world.” Hence Paul, when he would teach his Corinthian brethren the gospel, says, “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures.” 1 Cor. xv, 1–4. When Christ died, those ordinances, being types by which the Israel of God expressed their faith in him, the antitype ceased. Paul gives us the proof of this in Col. ii, 14. “Blotting out the hand writing of ordinances which was against us, which was contrary to us, and took it out of the way, nailing it to his cross.” When therefore, the old dispensation was closed, and the new ushered in by the death, burial, and resurrection of Christ, it became necessary to institute new ordinances, not as types, but as memorials, by which his followers might keep him and his sufferings for them in continual remembrance.
One of these ordinances is

BAPTISM.

It originated with John the Baptist as will be seen by his testimony. “And I knew him not, but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost.” John i, 33. We learn by this that John was sent to baptize, and it is evident that he that sent him was God. Now, as baptism is not the antitype of anything performed in the old dispensation, it must therefore be a new institution, and one peculiar to the new dispensation. Our Saviour gave his assent to this ordinance by being himself baptized. “Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now, for thus it becometh us to fulfill all righteousness;” or, as the Emphatic Diaglott translates, “for thus it becometh us to establish every ordinance.” Matt. iii, 13–15. By thus doing, the Saviour not only gave his assent to this ordinance, but also set an example to be followed by his disciples throughout the gospel age.
When Jesus had passed through his life of suffering, died upon the cross, been buried, and risen again from the dead, as he was about to ascend to his Father, he thus spake with authority to his disciples: “All power is given unto me in Heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world.” Matt. xxviii, 18–20.
We have therefore, the ordinance of baptism introduced by John the Baptist, assented to, and established by, the example of our Lord, and last of all, enforced by this direct command to his disciples in the great commission.
On the day of Pentecost, the disciples were endowed with power from on high, and they began to speak with the authority they had received in the great commission, and many of the vast multitude were pricked in their hearts and said, “Men and brethren, what shall we do?” Peter answers, “Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Then they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls.” Acts ii, 38, 41. The lesson learned by this evidence is, that the apostles understood baptism to be one of the essential means to be complied with for the remission of sins, as is clearly shown by their teaching and practice. Therefore by baptism, we express our faith in some act performed by our Saviour necessary to our salvation, and which act is kept in memory by it.
The design of baptism and what it is to commemorate is clearly expressed by Paul in Rom. vi, 3–5. “Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ is raised up from the dead by the glory of the Father, even so, we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.”
By this reasoning of the inspired apostle, we have the ordinance of baptism presented to us as a memorial of the burial and resurrection of Christ. It is indeed a beautiful emblem of those events. Go to yonder beautiful stream, and behold the multitude gathered on its green-turfed bank, with eagerness waiting to view what is there to take place. A few wandering sheep have returned to their Master's fold, and are there to express their faith in their great Shepherd. How do they do it? The administrator takes them down into the water to a suitable depth, and buries them beneath the wave in the likeness of Christ's death, then raises them up like as Christ was raised from the dead by the glory of the Father. They have now pledged themselves before the world to walk in newness of life, and are prepared to enter into fellowship with the saints, to commune with them and with their God.
When our Saviour came to our world, to become a sacrifice for fallen man, he led a life of toil and suffering. Especially was this the case when he drank the bitter cup in the garden of Gethsemane, and was there betrayed by one whom he had chosen to be with him, led by the infuriated mob before Pilate, where he was condemned, and then led forth to Calvary's summit, where he suffered six dreadful hours upon the cross.This suffering was all for us; for upon him was laid the iniquity for us all. When the children of God read the history of this scene, their feelings are drawn out in heartfelt sympathy toward their suffering Lord, and they ever delight to hold him in lasting remembrance. To enable them to do this effectually, the Lord, the same night in which he was betrayed, established the ordinance of the

LORD'S SUPPER.

This, like the ordinance of baptism, is a gospel ordinance to be used by Christians in the gospel age. It was instituted by the special act of the Saviour toward his disciples, the same night in which he was betrayed. Matthew in recording it says, “And as they were eating, Jesus took bread and blessed it, and brake it, and gave it to his disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins.” Matt. xxvi, 26–28. It is evident from the above, that the Lord's supper, as it is commonly called, was not designed to be made a feast, but rather to be observed as a solemn rite, in which the partaker may reflect upon the sufferings and death of his Lord. That this is what the ordinance is designed to commemorate is clearly evident from the additional testimony of the Saviour as recorded by Luke. “This do in remembrance of me.” Luke xxii, 19, 20. I understand that Paul strikes directly against the making of this ordinance a feast, or of having a feast in connection with it, when writing to the Corinthians upon this subject. He says, “When ye come together therefore into one place, ye cannot eat [margin] the Lord's supper. For in eating, every one taketh before other his own supper; and one is hungry and another is drunken. What, have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? Shall I praise you for this? I praise you not.” 1 Cor. xi, 20–22. To my mind there is nothing in the teachings of Christ or the Apostles that would convey the idea that Christians, coming together to commemorate the sufferings and death of their Lord, should at the same time satisfy their hunger. On the other hand, Paul, in his reasoning as given above, passes a sweeping condemnation upon such a course.
We are now prepared to appreciate what Paul further says on this subject, where he clearly points out the origin and design of this solemn ordinance. “For I have received of the Lord that which also I delivered unto you, that the Lord Jesus in the same night in which he was betrayed took bread, and when he had given thanks, he brake it and said, Take, eat; this is my body which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the New Testament in my blood; this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.” 1 Cor. xi, 23–26.
When any of our friends or relatives fall in death, deep anguish fills our hearts, and we feel to mourn over the loss we have sustained. At such seasons we have but little relish for food, and should we then be invited to participate in a feast, our feelings would revolt at the idea. So, when Christians meet together to show their faith in the Lord's sufferings and death, by partaking of the emblems of his broken body and spilt blood, a feeling of deep solemnity should pervade every heart, and a meek submission to the will of their heavenly Father be the resolution of every mind. An exalted spirit will never be accepted of God, especially on such occasions as this. Paul knowing this, continues his argument by saying, “Wherefore whosoever shall eat this bread and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.” This is a conclusion he has drawn from his previous reasoning, and therefore, will have application to all those who would make the celebration of this ordinance a light and trifling affair.
Some have read this text, and, from a feeling of their own unworthiness before God, have held back at times when it was their privilege to express their faith in Him who had suffered for them. This feeling of unworthiness on our part is the very thing that qualifies us to participate with the saints in this solemn ordinance. At such times, humility should be the characteristic of every thought, word, and deed. A little time spent in self-examination before partaking of the emblems, would not be out of place, but would often be for our special benefit; for, if by so doing, we found wrongs existing between us and any of those with whom we were communing, it would lead to a confession of these wrongs, and hence to a deeper humility before God.
There was an ordinance instituted by the Lord, especially adapted to this, and which has been greatly neglected, yea, almost forgotten, by professors of religion in our day. The probable cause of this great neglect is, because of the deep humility required in its observance, which has rendered it very unpopular even among Christians. The ordinance to which I now refer is the

WASHING OF FEET.

I am aware that great prejudice exists in the minds of many, even of those that profess to love their Lord, against the idea of classing this among the ordinances of the Lord's house to be performed by Christians. Some even go so far as to allow their feelings to revolt against it, and to spurn those from them with contempt who would, by word or deed, advocate its performance. With the first two, they have no fault to find; but with the last they have the most serious objections, arising, as I have sometimes thought, from the pride of their own hearts, in not being willing to stoop with their Lord to the performance of so humble a duty. To such we would say, Pause a moment and, by meditation and prayer, regain that “meek and quiet spirit which is in the sight of God of great price,” and then with calm reflection, read carefully the record of the teachings of Jesus, as given both by precept and example, in John xiii, 1–17. Jesus, with his disciples, is in an upper room in Jerusalem on the evening of the night in which he was betrayed, eating for the last time the passover supper. “He ariseth from supper and laid aside his garments, and took a towel and girded himself. After that he poureth water into a basin and began to wash his disciples' feet, and to wipe them with the towel wherewith he was girded.”
Some are ready to say, “This was nothing but a custom among the Jews on such occasions, and therefore was not intended to be established as an ordinance.” But I will venture to say that it cannot be found in the Sacred Record, where it was a custom for the Jews to wash one another's feet on any occasion. There was a custom among them when travelers stopped at their dwellings to set water before them that they might wash their own feet. See Gen. xviii, 4; xliii, 24; Luke vii, 44. But this example of our Lord evidently was an uncommon practice among them, as will be seen by the conversation that takes place between Peter and his Lord as he is about to wash his feet. “Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now, but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.”
If this was merely following a custom in common practice among the Jews, Peter would not have refused Jesus the privilege of doing it; and he would have known what his Lord was doing, which he did not as appears from Jesus' reply to him; “What I do thou knowest not now.” The fact is, Jesus meant something more than simply washing their feet, for he says with emphasis to Peter, “If I wash thee not, thou hast no part with me.”
Humility is evidently the great lesson which the Saviour designed to teach his disciples by the example he was setting them. This is clearly seen in what he says to them after he had washed their feet, and had taken his garments and set down again. “Ye call me Master and Lord; and ye say well; for so I am. If I then your Lord and Master have washed your feet, ye also ought to wash one another's feet. Verily, verily, I say unto you, The servant is not greater than his Lord; neither he that is sent greater than he that sent him.” Jesus does not require anything of his followers which he himself was not willing to do. He was their Master and Lord, yet he teaches them to be humble, by becoming their servant and washing their feet. After doing this, he declares to them, “I have given you an example, that ye should do as I have done to you.” Thus he requires his disciples, not only these that were with him on that occasion, but all who might live at any time in the gospel age, to follow his example by doing to one another as he had done to them.
But this is not all. The Lord gives them the assurance that his blessing will be given to all those that will do to one another as he had done to them. Thus he says, “If ye know these things, happy are ye if ye do them.” Happiness will always be the result of obedience to those things which are ordained for our good.
But perhaps some are ready to say, “We can see no benefit from celebrating the washing of feet as an ordinance; for there is nothing to be commemorated by so doing.” We have already shown that humility toward one another in the performance of this duty, is the great lesson to be learned by the followers of Christ, and he has given us this institution as the very means of expressing it. To all reasonable and candid persons this would be reason enough for its observance. But we believe it to be a memorial, and if it can be proved to be such, all doubt will be removed from the minds of those who are willing to follow their Lord in all things. We have baptism as a fitting memorial of the burial and resurrection of Christ; and the Lord's supper as a memorial of his sufferings and death; and, let me add, the washing of feet as the memorial of his humiliation. That Christ did humble himself, is clearly shown by Paul in Phil. ii, 6–8. “Let this mind be in you which was also in Christ Jesus; who being in the form of God thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”
Two things, in the above testimony, are apparent as applying to the Saviour just before he suffered on the cross. These are, first, He humbled himself, and second, He became obedient unto death. It may be asked, “Where did he humble himself?” This has already been answered in our examination of John xiii. Jesus, with meekness and humility, takes the place of a servant, and washes his disciples' feet, a position which many of his professed followers at the present time would not be willing to take. They think it beneath their dignity and pride to stoop so low. A popular people must have a religion to suit their own fancies. Their own taste and pleasure must be carried out, even at the sacrifice of many things the Lord has required of them. But it is dangerous to take such a position, and at the same time hope to be saved; for it is very evident that their hopes never will be realized. In humility only before God there is safety.
The Lord became obedient when he went with his disciples into the garden of Gethsemane. Matt. xxvi, 39. As they enter it, with deep anguish of heart, he says to them, “My soul is exceeding sorrowful, even unto death.” He felt the weight of the sins of the whole world upon him. He saw before him the bitter cup that was given him to drink. His own nature shrank from the trial. He desired his disciples to tarry and watch with him. “He went a little further and fell on his face and prayed, saying, O my Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as thou wilt.” Though the cup he had to drink was bitter, and caused him to cry to his Father in his agony, until he sweat great drops of blood, yet he became so submissive as a lamb, and says, “Not as I will, but as thou wilt.” Paul says, “Though he were a Son, yet learned he obedience by the things which he suffered.” Heb. v, 8. The sufferings of the Son of God, and his death, are well kept in memory by the emblems of his broken body and spilt blood; but nothing could be better calculated to keep in mind his humiliation, than for his followers,just before partaking of the emblems, to humble themselves before him by washing one another's feet.
The teaching of Paul with reference to the Lord's supper, in 1 Cor. xi, 27–29, would seem to show a necessity for some time to be spent in self-examination, and, if need be, confession of faults one to another, before partaking of the emblems expressive of the death of their Lord. Thus he says: “Wherefore, whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord; but let a man examine himself, and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.” No better time could be had for this self-examination than while performing the ordinance of the washing of feet. Really, it seems that for this it was especially designed. If we feel too much pride in our hearts to stoop to the performance of this humble duty, we certainly do not have the meek and humble spirit of Jesus, and hence are unworthy to remember his sufferings and death in the manner he has prescribed. Again, if there was an alienation of feeling or spirit of hardness existing on account of difficulties between any of those coming together to partake of the Lord's supper, it would make them entirely unworthy to do so. No better opportunity could be offered for the settling of difficulties and for making confessions one to another, that perfect union and harmony of feeling might exist while partaking of the emblems, than at the washing of one another's feet. Perfect union must exist at such times in order to receive the blessing of God. A forgiving spirit should be manifested by all; for it is written, “If ye forgive not men their trespasses, neither will your Father forgive your trespasses.” Matt. vi, 15.
It may be proper before closing, to say a few words about how this ordinance should be performed. Modesty in its purest form should be preserved on all such occasions. Hence, it would be entirely out of place and unnecessary for the brethren to wash the sisters' feet, or the reverse. Though, perhaps, on very special occasions, it would not be out of place for the sisters who felt so disposed to wash the feet of their brethren, as instances of this kind are brought to view in the New Testament. Luke vii, 37, 38; 1 Tim. v, 10. Where two rooms can be had on such occasions, it would be well for the brethren to occupy one, and the sisters the other. But when not convenient to have but one room, it can always be arranged so that the most perfect order can be preserved. “God is not the author of confusion;” therefore all that endeavor to serve him should “let all things be done decently and in order.”
When a duty is presented by the Lord for his people to perform, it is always for their best good to obey without a murmur or complaint, however humiliating it may be. We look over the history of the past, and we invariably find that the obedient have always been specially favored of the Lord. The prophet Samuel speaks thus on this point: “Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold to obey is better than sacrifice.” 1 Sam. xv, 22. The Son of God “learned obedience by the things which he suffered, and being made perfect, he became the author of eternal salvation unto all that obey him.” Heb. v, 8, 9. The plan of salvation has been opened for all men, but only such as obey its Author will receive the benefit of it. God is willing to forgive to the uttermost all that will come to him through his Son. The prophet Isaiah, referring to this fact, says, “Come now and let us reason together, saith the Lord; though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool.” He then adds, “If ye be willing and obedient ye shall eat the good of the land.” Isa. i, 18, 19. Our salvation therefore depends upon our obedience to the moral commandments of God, and in the observance of those ordinances which express our faith in the Son of God for the remission of our sins.
Zacharias and Elizabeth were both righteous before God, and this righteousness consisted in “walking in all the commandments and ordinances of the Lord blameless.” Luke i, 6. The ordinances of their dispensation were those sacrifices which were offered as types pointing to the cross on which was slain the Lamb of God, the true Sacrifice, that taketh away the sins of the world. The ordinances of the gospel dispensation are memorials of the scenes that transpired at the cross, and hence point back to it. In our observance of them we are continually reminded of the humiliation, sufferings, death, burial, and resurrection of the Son of God. The righteousness of the people of God in this dispensation consists, therefore, in obedience to the commandments of God, by which we show our loyalty to his government, and in the observance of the ordinances of the Lord's house, by which we express our faith in a crucified and risen Saviour.
According to the teachings of the word of God, we have reached a point in the world's history when the Saviour is about to come the second time without sin unto salvation, to those that look for him. This coming will be for the purpose of gathering the faithful and obedient ones to himself, and he will reward them with eternal life in his glorious kingdom.
Dear reader, have you a desire to have a part with the redeemed when the Lord shall come? Then seek his favor at once, and heed the last call of mercy by keeping the commandments of God and the faith of Jesus, that your sins may be all blotted out. Live in remembrance of what your Lord has done for you, walking daily according to his will, and looking to him for strength to help in every time of need, that you may be found without spot and blameless when he comes to take his people to their heavenly home. Amen.

WHILE THE DAYS ARE GOING BY.

There are lonely hearts to cherish While the days are going by, There are weary souls who perish While the days are going by. If a smile we can renew, While our journey we pursue, Oh! the good we all may do While the days are going by.
There's no time for idle scorning, While the days are going by, Let our face be like the morning, While the days are going by. Oh! the world is full of sighs, Full of sad and weeping eyes, Help your fallen brother rise, While the days are going by.
All the loving links that bind us While the days are going by, One by one we leave behind us While the days are going by. But the seeds of good we sow, Both in sun and shade will grow, And will keep our hearts aglow While the days are going by.

The Morning Lesson.

By C. M. Willis

As I took my Bible to read my morning lesson, I inadvertently opened it at the family record. Two mournful inscriptions met my eye, and, directly opposite them, two little locks of hair. This silken, yellow coil, was one of the golden curls that decked the head of our little boy, the only one God ever gave us. Memory carried me back five years ago to that bright August morning, when he awoke with a smile as his eyes rested on my face, sat on his father's lap and partook of a hearty breakfast, played on the floor with his little twin sister until time for his forenoon nap, when I placed him in his cradle, sung his lullabye song, and saw his blue eyes close in sleep. Ah, me! I never saw them open again! It was the sleep which knows no waking until we shall see the King in his beauty. At four o'clock, P. M., his stiffened form was all we had left. Ah, well! We saw the greedy grave receive our treasure, and then came the long dreary days of mental questioning, doubting and waiting, known only to stricken hearts. How our stubborn hearts will repine! How nature will cling to its idols, and it takes so long for the dimmed vision to peer through the darkened clouds, and see that all is for the best.
This little brown ringlet was clipped from the head of our darling little Mary, whose eyes were black as sloes, and running over with mischief. All through the autumn and winter we watched her busy footsteps, but when her second spring came, bringing cherry blossoms white and innocent, we placed one in her waxen hand, and laid her away beside her little brother, safe from the cares and storms of life. With tearful eyes and aching heart, I gathered up each sacred momento, and laid them carefully away.
My beautiful, my blessed one, And she, too, passed away? I tried to say “Thy will be done,” But found it hard to say.
Ah how often have I seen parents, with their families around them, not one link missing in the golden chain, murmuring at toil and labor, all unmindful of the hand that protects their flock from the destroyer. Others, have I seen rearing their children up in wretchedness, filth and ignorance; whose only idea of a God is a being whose name they can use as a by-word; sending them out into the world to run the same race of sin and degradation, which their fathers ran before them; a disgrace to themselves and a dishonor to the community in which they live. Why were these spared, and my lambs taken? Ah why? I would have instilled good, moral principles into their youthful minds; given them the advantages of a good education, and taught them from the Bible to avoid the follies peculiar to youth. But hush, murmuring heart. Where are thy imaginations leading thee too? Five years have they slumbered, and I thought I had learned resignation.
So ran my thoughts, and I turned the leaves to find my lesson. The first words my eyes rested upon read thus: “And he took them in his arms, put his hands upon them, and blessed them.” Was not that a reproof for the bitter thoughts just passing through my mind? But oh! was it not a most precious consolation offered to a bleeding heart? How cheering the thought, that though death claims our loveliest flowers, and blasts our most cherished hopes; his power ends here. One who has broken the bars of death, and risen a mighty conqueror, has taken little children in his arms, blessed them, and expressed a special care for them. Pure and undefiled we laid them away; pure and undefiled we shall receive them again; and although we cannot—as many profess to do—see them with an eye of faith, clothed in robes of light, and bearing golden harps before the Father's throne, we may indulge the more scriptural hope, that “they without us shall not be made perfect;” but that if faithful to the faith given, we with them shall enter, hand in hand, through the gates into the city, and gaze on the glory exhibited there, and wonder and rejoice together.
Another salutary lesson I learned from the same chapter, which I would wish to teach to others who are repining at the loss of their children; or who are indulging great hopes for their future. It told of one who came running to the Saviour, and kneeling to him inquired what he should do to be saved. The Saviour in answer to his inquiry refers him to the great moral law, the ten commandments, and receives this reply, “All these have I kept from my youth up.” Was not that enough to insure him the kingdom of Heaven? Read the reply. “One thing thou lackest yet.” Ah, thus it was. He had kept the law in the letter, but not in the spirit. It might seem a little thing to many, but the one thing, small as it might appear, was enough to deprive him of a seat in the kingdom. And thus it might have been with my children. I might have added line upon line, precept upon precept; enforced it by the most rigorous example; talked the Bible to them at home and by the wayside; when they lay down and when they rose up; required its most rigid observance at all times; if the one thing was lacking, if they had obeyed in the letter only, and failed to ask for the Spirit also; it would all have been as a sounding brass, or a tinkling cymbal; at the last, one thing would have been lacking, and themselves lost. What needs then to repine? God knew best, and if he took them away before they learned to sin, we may console ourselves with the thought that they are so much surer of Heaven. The one thing needful will not be found lacking in them; let us have an earnest care that it may not be in us.
A bad influence is abroad in the land. Every evil, clothed in all the attractive habiliments which the arch-demon can devise, is filling the ears and charming the hearts of the young. The very atmosphere is tainted with it. They learn it at school; they breathe it in by the wayside. And do I suppose my puny, unworthy efforts would have availed to counteract this hateful influence? Alas, I fear not. I often thought with trembling of the future of my children. I have no fears now. They are all done away, and I wait with joyful anticipation the coming of Him who holds the keys of death. God grant that I may be found clothed with my wedding garment.
C. M. WILLIS. Charlotte, Mich.

Walk in God’s Commandments

Run not after blessings; only walk in the commandments of God, and blessings shall run after you, pursue and overtake you.

A Forcible Illustration,

By Dudley Marvin Canright

IN Deut. xxxii, 10-12, the Lord has given a peculiar illustration of his dealings with those whom he loves and is preparing for his kingdom. Of Jacob he says that, “he kept him as the apple of his eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him.” Eagles build their nests in the tops of high trees. Here the young ones are hatched and fed by the mother till strong enough to begin to fly. But how shall they learn to fly? If they venture out of the nest, they will fall and be dashed to pieces on the rocks below. So to learn them how to use their wings, the mother “stirreth up her nest,” and throws out one of the young eagles. To him this seems like a cruel work—sure death. He is compelled to make an effort to save himself, to use his wings; yet down, down he goes! Does the mother leave him to perish? No; she “fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings,” and thus saves them. When they are nearly tired out, she flies under them, takes them on her wings. If they rest, then casts them off again. In this way they learn to fly. So the Lord says he deals with his children. Sometimes he sends afflictions, takes away friends, property, health, prosperity, every thing. It seems as though God had forsaken them entirely and had no care for them. But it is not so; it is for their good, and to teach them confidence in him. “All things work together for good to them that love God.”
D. M. CANRIGHT.
  • Norridgewock, Me. Dec. 17, 1866.

Science not Contrary to Scripture.

WHILE infidels ridicule the faith of Christians, facts prove that there are none so credulous as they in seizing upon and accepting whatever in their opinion will discredit or overthrow the sacred record. An immense quantity of flints shaped like axes, arrow-heads, and other rude implements, found in the valley of the Somme, in Picardy, Northern France, led many geologists to pronounce that they afforded incontrovertible proof of the existence of man for ages before the creation of Adam, according to the Bible, though it is known that flint has a natural tendency to break into similar shapes. Some human bones and flint arrow-heads found last year in mounds at Caithness, in Scotland, were elaborately described, and authoritatively pronounced by scientific men to belong to a period before the Scripture record. A thorough investigation of the mounds, however, has proved them to be composed of limpets and periwinkle shells, and the human remains to be those of a Danish sailor, while a pair of tailor’s shears like those in modern use, and coins bearing the image of King William III, were also found among these “pre-historic remains.”
Continue reading: Chorazin—Bethsaida—Capernaum