Signs of the Times, Vol. 4, No. 41. (10/31/1878)

Signs of the Times

Oct 31, 1878

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Oct 31, 1878

General Articles.

By Ellen G. White

AFTER THE ASCENSION.

BY MRS. E. G. WHITE.

THE disciples returned to Jerusalem rejoicing, not that they were deprived of their Master and Teacher, for this was to them a cause for personal mourning rather than joy. But Jesus had assured them that he would send the Comforter, as an equivalent for his visible presence. He had said, "If ye loved me, ye would rejoice, because I said, I go unto the Father." They rejoiced because Jesus had wrought out salvation to man; he had answered the claims of the law, and had become a perfect offering for man; he had ascended to heaven to carry forward the work of atonement begun on earth. He was the Advocate of man, his Intercessor with the Father.

Jesus, who was born in Bethlehem; who worked with his earthly father at the carpenter's trade; who sat in weariness by Jacob's well; who slept in weariness in Peter's fishing-boat; who hungered and thirsted; who took little children in his arms and blessed them; who was rejected, scourged, and crucified, ascended in the form of a man to heaven, and took his place at the right hand of God. Having felt our infirmities, our sorrows, and temptations, he is amply fitted to plead for man as his representative. Jesus, when upon earth, was the most perfect type of man; and it is the Christian's joy and comfort that this patient, loving Saviour is to be his King and Judge; for "the Father judgeth no man, but hath committed all judgment unto the Son."

We are not inclined to associate kingly glory and judicial authority with the self-denial, patience, love and forgiveness shown in the life of Christ; yet these attributes qualified the Saviour for his exalted position. The qualities of character which he developed on earth constitute his exaltation in glory. His triumphs were gained by love, not by force. In coming to Christ the sinner consents to be elevated to the noblest ideal of man.

"Do ye not know that the saints shall judge the world?" The attributes which exalted Christ, if obtained by his followers, will place the scepter in their hands, and they shall be kings and priests with God. Christ pledged himself to keep the law which Adam transgressed, and to make it honorable by demonstrating that it was not arbitrary, and could be kept inviolate by man. Christ showed by his life that the law of God is faultless, and that man, by disobeying it, brings upon himself the evils which its restrictions seek to avert from him.

When the disciples returned to Jerusalem alone, people looked at them, expecting to see in their faces expressions of sorrow, confusion, and defeat; but they saw there gladness and triumph. They did not wail over disappointed hopes, but were continually in the temple, praising and blessing God. The priests and rulers were at a loss to understand this mystery. After the discouraging events connected with the trial, condemnation, and ignominious death of their Master, the disciples were supposed to be defeated and ashamed; but they now came forth with buoyant spirits, and countenances beaming with a joy not born of earth.

They told the wonderful story of Christ's glorious resurrection, and ascension to heaven, and many believed their testimony. The disciples had no longer a vague distrust of the future; they knew that Jesus was in heaven; that his sympathies were unchanged; that he was identifying himself with suffering humanity, receiving the prayers of his people; that he was pleading with God the merits of his own precious blood, showing his wounded hands and feet, as a remembrance of the price he had paid for his redeemed. They knew that he would come again escorted by the heavenly host, and they looked upon this event, not as a dreaded calamity, but as an occasion for great joy and longing anticipation. They knew that he would stand again upon the Mount of Olives, while the Hebrew hallelujahs should mingle with Gentile hosannas, and myriads of voices should unite in the glad acclamation of "Crown him Lord of all!" They knew that he had ascended to heaven to prepare mansions for his obedient children, and that he would return and take them unto himself.

With joy the disciples related to their brethren the news of their Lord's ascension. They now felt that they had a Friend at the throne of God, and were eager to prefer their requests to the Father in the name of Jesus. They gathered together in solemn awe and bowed in prayer, repeating to each other the assurance of the Saviour, "Whatsoever ye shall ask the Father in my name he will give it you. Hitherto have ye asked nothing in my name; ask, and ye shall receive, that your joy may be full." During the ten days following the ascension, they, with one accord, devoted the time to prayer and praise, waiting for the descent of the Holy Ghost. They extended the hand of faith higher and higher, with the mighty argument, "It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."

"Great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed in the world, received up into glory." The Saviour came into the world, outwardly the son of David, not manifesting the full significance of his character. His spirit was subject to that discipline and experience through which humanity must in some measure pass. His divinity was veiled beneath humanity. He hid within himself those all-powerful attributes which belonged to him as one equal with God. At times his divine character flashed forth with such wonderful power that all who were capable of discerning spiritual things pronounced him the Son of God.

Christ exiled himself to the world that he might bring heavenly light within the reach of humanity. The Jews did not comprehend the twofold character of Christ; and as he did not assume temporal, kingly power, and establish his reign on David's throne, bringing into subjection every foreign authority, the Jewish dignitaries refused to accept him. They could not connect man's suffering, grief, and poverty with their idea of the Messiah. Yet this was the only Saviour the word of God through his prophets had ever predicted.

The Jews utterly failed to understand the spiritual connection which identified Christ with both the human and the divine, and gave fallen man a presentation of what he should strive to become. Christ was God in the flesh. As the son of David, he stood forth a perfect type of true manhood, bold in doing his duty, and of the strictest integrity, yet full of love, compassion, and tender sympathy. In his miracles he revealed himself as Lord. When he was asked by Philip to show him the Father, he answered, "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me, hath seen the Father."

The Jews were continually seeking for and expecting a Divinity among them that would be revealed in outward show, and by one flash of overmastering will would change the current of all minds, force from them an acknowledgment of his superiority, elevate himself, and gratify the ambition of his people. This being the case, when Christ was treated with contempt, there was a powerful temptation before him to reveal his heavenly character, and to compel his persecutors to admit that he was Lord above kings and potentates, priests and temple. But it was his difficult task to maintain the level of humanity.

In the intercessory prayer of Jesus with his Father, he claimed that he had fulfilled the conditions which made it obligatory on the Father to fulfill his part of the contract made in heaven, with regard to fallen man. He prayed: "I have finished the work which thou gavest me to do. [That is, he had wrought a righteous character on earth as an example for men to follow.] And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." In this prayer he farther goes on to state what is comprehended by the work which he has accomplished, and which has given him all those who believe on his name. He values this recompense so highly that he forgets the anguish it has cost him to redeem fallen man. He declares himself glorified in those who believe on him. The church, in its glorious perfection the work which he has commenced; and when that church shall be finally ransomed in the paradise of God, he will look upon the travail of his soul and be satisfied. Through all eternity the ransomed host will be his chief glory.

Jesus, the Majesty of heaven, humbled himself, and became obedient unto death, even the death of the cross; "wherefore God also hath highly exalted him, and given him a name which is above every name." This mighty Saviour has promised to come again, and to take his church to the mansions he has prepared for them. While he is in heaven carrying on the work of intercession and atonement commenced on earth, his life and character are to be exemplified by his church upon earth. He has promised that, "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do, because I go unto my Father." And again, "Hitherto have ye asked nothing in my name." "Whatsoever ye shall ask the Father in my name, he will give it you."

He who considered it not robbery to be equal with God, once trod the earth, bearing our suffering and sorrowing nature, and tempted in all points like as we are; and now he appears in the presence of God as our great High Priest, ready to accept the repentance, and to answer the prayers of his people, and, through the merits of his own righteousness, to present them to the Father. He raises his wounded hands to God, and claims their blood-bought pardon. I have graven them on the palms of my hands, he pleads. Those memorial wounds of my humiliation and anguish secure to my church the best gifts of Omnipotence.

What a source of joy to the disciples, to know that they had such a Friend in heaven to plead in their behalf! Through the visible ascension of Christ all their views and contemplations of heaven are changed. Their minds had formerly dwelt upon it as a region of unlimited space, tenanted by spirits without substance. Now heaven was connected with the thought of Jesus, whom they had loved and reverenced above all others, with whom they had conversed and journeyed, whom they had handled, even in his resurrected body, who had spoken hope and comfort to their hearts, and who, while the words were upon his lips, had been taken up before their eyes, the tones of his voice coming back to them as the cloudy chariot of angels received him: "Lo, I am with you alway, even unto the end of the world."

Heaven could no longer appear to them as an indefinite, incomprehensible space, filled with intangible spirits. They now looked upon it as their future home, where mansions were being prepared for them by their loving Redeemer. Prayer was clothed with a new interest, since it was a communion with their Saviour. With new and thrilling emotions and a firm confidence that their prayer would be answered, they gathered in the upper chamber to offer their petitions, and to claim the promise of the Saviour, who had said, "Ask, and ye shall receive, that your joy may be full." They prayed in the name of Jesus.

They had a gospel to preach—Christ in human form, a man of sorrows; Christ in humiliation, taken by wicked hands and crucified; Christ resurrected, and ascended to heaven, into the presence of God, to be man's advocate; Christ to come again with power and great glory in the clouds of heaven, and to receive the obedient and loyal to himself.

The apostles went forth with courage and hope, to do their Master's work with fidelity. They knew that the most acceptable way of waiting for Christ was to work for him. It was theirs to direct others to the coming Lord, and to teach them to wait patiently for his appearing. This work was given to every disciple of Christ.

Heavenly Mansions.

By P. A.

Look up, lonely pilgrim and weary, Bright mansions are waiting above, No heart can conceive of their beauty; They are builded in infinite love.

There are mansions on earth, all resplendent With carvings and paintings of art; But sin and death enter their portals— And dwell there the weary in heart.

But the golden-paved mansions of heaven, The feet of no vile one have trod, No sin can the pearly gates enter, They wait for the people of God.

O pilgrim, grown weary with toiling, The rough journey soon will be passed, And safe in the mansions immortal The tired shall enter at last.

I'll watch for the glorious morning Whose dawning already appears; The dawning the prophets discovered, Down through the vista of years.

See Jesus preparing the mansions For all who are loyal and true, And, "Watch," was the message he left us; "Soon I am coming for you." P. A.

The Promise Sure.

By Charles Haddon Spurgeon

There is much prayer which brings no results. Mere repetition of good words is not prayer. Prayer is bringing God's promise to him, and pleading it with him. It carries the checks to the bank, and comes away with the cash. Many prayers are defective for want of pleading promises. I cannot pray very long prayers. I just go and plead the promise and come away. I present the check and then go about my work. What would you think of men going to a bank, and loafing about the counter for the half hour together? Praying is not spending a great deal of time on your knees, and saying a great many things to God which he knows beforehand. Yet though we may not constantly pray very long at a time, we go again and again. Prayer needs faith in the promises. Do you say you cannot believe? Think what that means. What! cannot trust your God? Heaven and earth shall pass away, but no promise of God shall fail.

Do we not often miss answers to prayer because we present the check, and then go without waiting for the cash? Do you expect and actually look for answers to your petitions? Are you like the child who went to prayer-meeting appointed in time of drought to pray for rain, and brought her umbrella with her, because she expected an answer to the prayers to be offered? Do you say to yourself, "True, I have asked; true, God has promised, but will he give?" Away with the question! God forbid that it should loiter for a moment on your minds! Let us be in earnest. Let us have no playing with God! Put your name down, "I do believe this promise. I asked with a real faith."

—Spurgeon.

Prayer Meetings Reveal Church Character

NOTHING more clearly indicates the true character of a church than the quality of its prayer-meetings. They are, in a peculiar sense, the outward sign of whatever inward grace the church may possess. If they are cold, formal, dead, be sure there is coldness, formality, and destitution of spiritual vitality in the heart of the church. A deep, earnest religious sentiment pervading the membership will as certainly make itself known in these meetings as sound physical health asserts itself in the ruddy cheek and glowing eye.

THE REJECTED ORDINANCE.

By W. H. Littlejohn

(Concluded.)

Passing now from the region of debate concerning the nature and object of the transaction described in the thirteenth chapter of John, where is introduced that most incomprehensible humiliation on the part of our Lord, as brought to view in the washing by him of the disciples' feet, we proceed to consider the bearing of this transaction upon the matter of Christian duty subsequently to that time.

Evidently the persons in question appreciated but imperfectly the significance of the scene in which they were actors. Christ realized this, and therefore he said, "What I do thou knowest not now, but thou shalt know hereafter."

From this it is fairly deducible that what was done was of such a nature that its influence and effects would be felt subsequently. Everything connected with that extraordinary transaction was of a character to make the most profound impression, and to provoke reflection and study into its design.

Nor was this reflection and study to prove fruitless. Ye shall know hereafter, said the Saviour. We think that promise has already been fulfilled; and, as we have argued thus far in this article, that the Lord made it too clear to admit of doubt that what he did was designed to create an institution for the use and benefit of those who should come after him. That this was so as it regards the twelve, we have the authority of his own words for believing. "If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet." These declarations are explicit. With what Christ had outwardly done, they were well acquainted. Now, he enjoined, go and do likewise to one another. No ingenuity in construction can evade the obvious and natural conclusion from these words that the ordinance originated was not to perish with its institution. The apostles were not to be satisfied with simply contemplating the nature of the work which Christ had done for them, but they were strictly commanded to do to each other the very thing which he had done to them. No duty ever devolved upon them which was enforced by a clearer statement of obligation. "If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet," said the Saviour. It was just as certain, therefore, that they were to imitate his example as it was that the work in question had been performed by him upon them. That this work, however, had been actually done, there was, with them, no room for doubt. They had both seen and experienced it. This being the case, there was no room left them for debate; what they had seen performed, they were as certain that it was their duty to repeat as they were that they had ever witnessed it at all.

The final declaration of Christ, also, emphasized that which his positive command had embodied. He did not say to them, Happy are ye because ye have witnessed these things; but his declaration was: "If ye know these things, happy are ye if ye do them;" i. e., action, and not knowledge simply, was the important thing. The blessing which was to be secured to them was not to come alone through the channel of acquaintance with what the Lord had accomplished upon their persons, but through that of doing to each other what he had done to them. With the lapse of time, the scene which they had witnessed in that upper chamber would gradually have faded from their memory. It needed to be commemorated in order that the benefits to be derived from it might be lasting in their character. By each one of the twelve, as he should participate personally in imitating and perpetuating the occurrences of that night, would all the advantages be realized and enjoyed in their fullness. At each recurrence of the solemn celebration, the individual actors would have most vividly portrayed anew before their minds the great condescension of the Master, and thereby they would individually receive a blessing which might properly be represented as rendering them "happy" indeed.

Thus much for the duty of the apostles.

Further space need not be devoted to its consideration; for if the Lord failed to make it manifest, then language has lost its force, and can no longer be relied upon as a medium through which to enjoin obligation.

Passing, therefore, from the apostolic twelve, we inquire whether Christians generally are not in duty bound to obey the same injunction which the Saviour directed to those who were honored with a position nearest his person.

As it regards this question also, we think there is little room for doubt.

First, because, as all will admit, the Saviour selected the twelve as a sort of miniature church, through which, for the purpose of convenience, he conveyed his will and his commands to those then living, outside of the apostles, and to those who should follow them in subsequent ages. Through them has come to us nearly all of the instruction which fell from his lips for our benefit. On one occasion he said to them, "What I say unto you I say unto all, Watch."

Again, on the very evening on which the ordinance of feet-washing was created, there sprang into existence another sacrament of equal importance, which is at the present time universally celebrated. We have reference to the Lord's supper. The circumstances attending the origin of both were nearly identical. They came into existence the same evening, in the same room, were administered to the same persons, and were enjoined by the same Lord.

If there be any difference as it regards the obligation of either, that difference is in favor of the more unpopular ordinance; for it was of this that the Lord said to Peter, that, unless he submitted to it, he should have no part with him. Also it was of this that he said, "Ye ought to wash one another's feet." Whereas, he simply remarked of the other, "As oft as ye do this, do it in remembrance of me." These facts being true, the same logic which would prove the perpetuity of the Lord's supper—which was at the outset celebrated by Christ and the apostles alone—would also perpetuate the ordinance of feet-washing; and, therefore, as Christians generally acknowledge that it is their duty to observe the former, they should either concede that they have been mistaken in that, or else admit that consistency demands that the latter be regarded as equally binding.

Secondly, we conclude that Christians in our time are as much in duty bound to participate in the ordinance of feet-washing as were the apostles; because, reasoning from a general stand-point, we are as much interested as they were in the principle which the ordinance was created to illustrate. That principle was the duty of humility as enforced by the example of Christ. Said he: "The servant is not greater than his lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them;" i. e., if I your Lord and Master—I by whom and for whom all things were made that are made; I who am the only begotten Son of the Father, have so far humiliated myself that I have been willing to kneel before you, and in the bathing of your feet have performed the service of a servant and a menial, surely you, who are in common but servants to me, ought to be willing so far to humble yourselves as to do unto one another that which I have done unto you.

What a sublime lesson.

The King of glory so destitute of pride and exaltation that he could even wash the feet of sinful, erring man.

How important that this lesson should be learned by all.

With what overwhelming force is taught by it the brotherhood of mankind, the wickedness of pride, and the propriety that each should minister to the other.

In no other way could this lesson have been imparted so successfully.

But were the apostles the only ones who needed its instructions?

Were they less fraternal, more proud, or more unwilling to minister to one another than we are?

Beyond all question, at the time under consideration they were vastly more humble than the average Christian at the present hour.

This being true, however, the conclusion is unavoidable that if they needed the ordinance, we need it in a ratio greater by tenfold.

By parity of reasoning, therefore, it was designed for us, because Christ well understood what our situation would be, and the presumption is, that, having done what he did to meet the needs of one class, he perpetuated the duty of exemplifying the transactions of that hour, in order to meet the greater necessities of those of us who were to come after.

Were we to pass from the discussion of general principles in their bearing upon the issue before us to the question as to whether the New Testament throws any further light upon the matter of the perpetuity of the ordinance save that which is found in the command of Christ, we should enter a field not wholly destitute of the confirmatory proofs which we seek.

The apostle Paul, in addressing Timothy respecting the propriety of supporting certain widows by the charity of the church, commends one class as being worthy of maintenance at their hands. Guarding with jealous care the fruits of the liberality of his brethren, and being unwilling that they should be consumed by any except those of the most undoubted merit, he writes as follows: "Let not a widow be taken into the number under threescore years old, having been the wife of one man, well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work." 1 Tim. 5: 9, 10.

In this passage the obvious allusion is to one who, possessing those other Christian graces necessary to the development of a symmetrical character, was also one whose humility and sincerity had been proved by the high test of a willingness to carry out the behest of the Saviour brought to view in the words, "If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet."

Such was the nature of the obligation imposed by this precept, and such was the mind which its fulfillment betokened, that Paul felt that he would be perfectly safe in recommending the individual possessing it as worthy of material aid. He well knew that the dishonest, the insincere, and the hypocritical would be very slow to carry out an ordinance which had in it so large a demand upon the graces of meekness and ingenuousness.

Reasoning from this stand-point, therefore, we reach two conclusions. In the first place, it becomes clear that the apostle placed a very high estimate on obedience to that institution which the Lord inaugurated on the eve of his departure from this world, in order to commemorate that lowliness of heart which enabled him to perform the most menial offices for the benefit of others. In the second place, it is evident in the side-light thus thrown upon the subject, that in the year of our Lord sixty-five,—thirty odd years this side of the passover supper,—Christians were still celebrating with great solemnity the event which took place in that chamber at Jerusalem in which the Lord, in the attitude of a servant, condescended to wash with his own hands, and to wipe with the towel with which he was girded, the feet of his attendant disciples.

[The following from Kitto's Cyclopedia will serve to show the reader the facts in regard to the historic evidences respecting the continuance in the early churches

for centuries, of the celebration of the action on the part of Christ which is passing in review before us :—

"Feet-washing (pedilavium) became, as might be expected, a part of the observances as practiced in the early Christian church. The real significance, however, was soon forgotten or overloaded by superstitious feelings and mere outward practices. Traces of the practice abound in ecclesiastical history, and remnants of the abuse are still to be found in the Romish church. The reader who wishes to see an outline of these may consult Seigel Handbuch der ch. Alterthumer, ii. 159, seq."]

But, if this be true, we have again reached, through the practice of the church, the same decision at which we had arrived by inductive argument. That is, we are brought once more to the conclusion that the sacrament of feet-washing is still binding upon all, since we find it in use among the churches thirty odd years this side of the boundary line of this dispensation; for since that period, all will admit our relation to that subject has been in nowise affected by any change of doctrine or duty.

If we had found no trace of the practice in the meager record of current events which the New Testament brings to view, that would in nowise invalidate the necessity of performing an office which rests squarely on a positive command. But, having the command, and then finding a usage approved by the highest authority known to the church, which harmonizes perfectly with our interpretation of the law, the question of the necessity of our obedience to the same is not only emphasized, but also settled beyond dispute.

Thus, reader, we have canvassed this subject as fully as the circumstances of the case seem to require.

By the positive precept of Christ, by numerous inferential arguments so strong as to amount to actual demonstration, and by the practice of the first generation of Christians, there has been brought home to your door an obligation which, although heretofore not understood by you, has now become plain and unmistakable. It only remains, therefore, to inquire, What disposition will you make of this matter? Returning to the point whence we started, how does your heart appear to you, when upon it is thrown the flood of this new light?

Do you discover in it any disposition to evade the requirements of the situation, or to shrink from them.

Is the consecration as complete, after all, as you had hoped it was?

Or is God bringing you now to a point where you can discover your own lack, and, where, if obedient to him, you will be able to attain to a deeper experience than you have ever reached before?

I beg of you to move cautiously over this ground, for here are quagmires and quicksands which have swallowed up many an unwary traveler.

Be not deceived. It is not a matter of indifference whether or not we walk in the light. As it was of old, so it is now. He that refuses to do this, sooner or later will grope his way in moral darkness. "While ye have light, believe in the light [said the Saviour], that ye may be the children of light." In these words are brought to view, as existing within the individual himself, the power to believe or disbelieve the truth. If we are honest in heart, we may "know of the doctrine." The danger is that where knowledge brings with it unpleasant duty, we may deceive ourselves by requiring more testimony than the case demands. Where no additional responsibility is incurred, and where the matter is one of sentiment rather than of practice, we reach conclusions with comparative ease. The instance before us, however, is not of this sort. The thing required furnishes us with something to do, as well as something to believe. Experience has shown that the dangers of the situation lie in the direction of an unwillingness to perform the act required. For some reason, there is in the minds of many persons a repugnance to carrying out the practical features of the sacrament under discussion which is exceedingly strong. That this should be so with the natural heart, it is not difficult to comprehend. Not so, however, with the professing Christians, who claim to have mortified the flesh. The former, being unregenerate, have never learned to humble themselves; but the latter are but poor scholars in the school of Christ unless they have learned the absolute necessity of self-abasement.

So far as the action of washing the feet of a brother is concerned, it is true that when performed in the manner in question it is a work which is humiliating in its nature; but does this really render it objectionable? It seems to us that this is very far from being the case. If in any way the humiliation involved dishonor, the situation would be different. This cannot be, however, since Christ himself gave us the example, and he never would have done anything that was wrong in the abstract. Where, then, does the cross enter? Manifestly in the tacit confession involved in the action which we put forth. In washing the feet of another, we virtually say to him, "My brother, I am willing, for Christ's sake, not only to regard you as fully my equal, but also to sustain to you the relation of an abject servant to his superior." If there be pride in the heart, this will be an unpleasant task. If you be a rich man, and that brother a poor man, again the deed will greatly mortify the flesh. If you be learned, and he be unlearned, the situation will be trying. Nevertheless, if the true spirit of the gospel be in our hearts, these difficulties will vanish like the dew before the rising sun. Paul declared that there was a saying that was worthy of all acceptance; i. e., "Christ Jesus came into the world to save sinners, of whom I am chief." Again it is said, Let the rich rejoice that he is made low. Jas. 1: 10. And once more: "Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." Rom. 12: 16.

In fine, the Scriptures abound everywhere in declarations to the effect that we ought to be willing to humble ourselves at all times, regarding others as better than ourselves.

By one who understands his own heart, this will not be looked upon as a difficult and unreasonable requirement; since, being acquainted with his own sins and ignorant of those of his neighbor, and feeling that there is no defense for his past course, he will naturally come to view those around him as really more deserving of the divine clemency than himself. To him it will be rather a pleasure than a burden to perform any action which shall in any way develop in himself a spirit of contrition, and furnish to others proof of his lowliness of mind. But convince him that Christ has gone before and set an example which he is expected to follow, and he will not stop to debate the question whether in any way he may be doing those things which by the more haughty in spirit may be regarded as a violation of the proprieties of cultured life. With him sentimentalism is past, and the struggle for life has become so real and all-absorbing that mere conventionalisms have lost their power to separate him from Christ. With him, the popular whim which attaches a taint of degradation to the person who is religiously employed in the washing of feet, will have little or no weight. Discriminating between solid argument and mere sophistry, he will discover that the washing in question is not for the removal of the filth of the flesh, but as a type which has a reflex influence by calling attention to what the Saviour has done in his own person; thereby developing in the disciple that grace which would make him compare in lowliness of heart with his great exemplar.

All the unpleasant associations in the minds of the prejudiced against the ordinance as being one to be employed merely for the purposes of physical cleanliness, will be removed when he learns that all who participate in it, following the example of Peter, have previously purified the person for the occasion by the employment of the requisite ablution.

Those objections, also, which arise in the mind of many because of the mistaken notion that the ordinance is entered upon by the sexes promiscuously, will be dispelled when he ascertains that everything is done decently and in order, the males administering the ordinance to males, and females to females, under circumstances calculated to secure the strictest propriety in all particulars.

In fine, he will instantly perceive that all of the arguments which are brought to bear upon the subject by those who object to the suitable commemoration of one of the most striking events in the life of Christ, fall so far short of accomplishing the end desired, and are so radically defective in their nature and construction, that they serve to establish, rather than to undermine, his new convictions. They will appear to him like the most tenuous cobwebs stretched across the pathway of truth, hardly tangible enough to be felt, and destined to be swept away by the advancing foot of the first passer by. All of them will be found to have their origin in a mistaken conception of the facts, or in a disposition to evade a duty by an unwitting appeal to prejudices altogether unworthy of a Christian man. To all of them he will make but the one answer: the command and the example of the Son of God are with me authority of too high a nature to be set at naught by a logic sadly defective in its character, or by a caprice, which, if it would reflect on the ordinance at all, would also reflect on Him by whom it was created.

The more he shall consider the matter of the sacrament, and the important lesson which it teaches, the more profound will be his assurance that it meets us in our fallen natures right where we are, and where we most need help.

Should it ever be his fortune to enter the room where the humble followers of Jesus, acting upon the instructions of the Master, are practically illustrating the value of the institution which originated with him, he will appreciate, as never before, the power of the dramatic in religion. As with streaming eyes and hearts that are bowed down with a solemn sense of the work in which they are engaged, one after another girds himself with a towel, and, in imitation of the Lord, kneels to administer the ordinance to a brother, he will be overwhelmed as never before with a sense of the condescension of Him whose glory filled the heavens, and yet who, laying it all aside, clothed himself with a form of flesh and actually performed the office of a servant to servants. While his eye runs over the emblems now upon the table, of the Lord's broken body and shed blood, as well as the visible appliances connected with the ordinance of condescension, the scene enacted in that upper room at Jerusalem eighteen hundred years ago will be revived before his fancy with a vividness and power which mere words could never impart. With a grateful heart, and an almost crushing sense of his own unworthiness, he will thank God for the perpetuity of an emblematical scene which overwhelms him with a deeper sense of the self-abnegation of the Master than ever had taken possession of his mind before.

May God grant, candid reader, that your experience may prove to be of the kind spoken of above, and that—putting aside, as unworthy of a moment's thought, all suggestions which are dictated by the fear of man or the love of applause—you may walk in the light which now shines upon your pathway, content to know that this light comes from heaven, and that the path which it illuminates will lead you to a deeper experience in the things of God, and to a more profound sense of your own unworthiness and of his goodness.

Suffer no false issue to be presented before your mind. Remember that the question resolves itself simply into this: When the Lord said, "Ye ought to wash one another's feet," did he mean to be understood as saying ye ought not to wash one another's feet? Or did his words accurately express the thought that was in his mind?

If you shall decide that the first position would dishonor the Master by reflecting upon his ability to employ language that was calculated to convey correctly the lesson which he designed to teach, then your duty will be plain. Then those other words, so searching and so just, "if ye love me keep my commandments" (John 15: 15), will furnish you with a key to duty which will unlock every problem relating to the course you ought to pursue in the future.

W. H. LITTLEJOHN.

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