LIBRARY OF CONGRESS, 
 
 "BX^^ — 
 
 UNITED STATES OF AMERICA. 
 
Mm- 
 
 
S. T^. HARKEY, D. D. 
 
THE 
 
 Gospel in Art 
 
 OR 
 
 TWELVE MEMORIAL SERMONS 
 
 ON THE 
 
 MEMORIAL WINDOWS 
 
 OF 
 
 TRINITY EV. LUTHERAN CHURCH 
 
 KUTZTOWN, PA. 
 
 TO WHICH IS ADDED THREE SFRMONS ON THE PRODIGAT SON 
 
 BY EEV, SIDNEY L. HAEKEY, D. D. 
 
 PASTOR OF THE CHURCH 
 
 WITH AN INTRODUCTION 
 BY REV. G. F..SPIEKER, D. D. 
 
 Professor in the Theological Seminary, Mt. Airy, Philadelphia, Pa. 
 
 KUTZTOWN, PA. 
 J. B. ESSER, PUBLISHER 
 
T«* Library 
 I of Congrbss 
 
 I m*sm 
 
 

 • A 
 
 
 TRINITY EV. LUTHERAN CHURCH, 
 KUTZTOWN, PA. 
 
TO THE MEMBERS 
 
 OF 
 
 TRINITY EV. LUTHERAN CHURCH, 
 
 THIS VOLUME 
 
 IS RESPECTFULLY AND AFFECTIONATELY 
 
 DEDICATED, 
 
 WITH THE PRAYER 
 
 THAT IT MAY CONTRIBUTE 
 
 TO THEIR 
 
 SPIRITUAL EDIFICATION AND SALVATION 
 
 AND BE TO 
 
 THEM AND THEIR CHILDREN 
 
 A SACRED AND ENDURING MEMENTO, 
 
 BY THE AUTHOR. 
 
 Copyright Secured, 1895. 
 
PREFACE. 
 
 Trinity Lutheran Church, of Kutztown, Pa., was 
 organized on Whit- Monday, in the year 1876, by Rev. 
 G. F. Spieker, who had previously been the pastor of 
 St. John's Union congregation, of the same town. The 
 circumstances can be stated in a few words. A chapel 
 had been built upon a large and beautiful central lot 
 on Main street for Sunday school purposes, several 
 years before. And when on the 17th of April, 1876, 
 it was decided by an election regularly held, to build 
 a new Union church, the pastor, Rev. G. F. Spieker, 
 immediately resigned and prepared to organize a pure- 
 ly Lutheran congregation. This was accomplished on 
 Whit-Monday of the same year by the election of a 
 Church Council, and the adoption of the name of ' 'The 
 Evangelical Lutheran Church, of the Holy Trinity." 
 The officers elected consisted of the following persons, 
 to wit : 
 
 EiJ)KRS. — Richard Miller, John Humbert, Daniel 
 Hinterleiter, Sr., Jacob R. Heffner. 
 
 Deacons. — Daniel K. Springer, Samuel L- Wiltrout, 
 Clinton Bieber, Eugene D. Bieber. 
 
 Trustees. — Isaac F. Christ, Daniel Yaxtheimer, 
 Jacob Hinterleiter, Peter Krause. 
 
 Superintendent of the Sunday school, Eugene D. 
 Bieber. 
 
 The new congregation was served for seven years as 
 pastor, by Rev. G. F. Spieker, D.D., now Professor in 
 the Lutheran Theological Seminary at Mt. Airy, Phil- 
 adelphia. He was succeeded by Rev. W. A. C. Muel- 
 ler, who served the congregation as pastor until 1890. 
 The present pastor, Rev. S. L. Harkey, D.D., took 
 charge of the congregation April 1st, 1891. On June 
 
VI THE GOSPEL IN ART 
 
 the 19th, 1892, the corner stone of the new Trinity 
 Lutheran church was laid ; the pastor being assisted 
 by Rev. M. C. Horine, D.D., of Reading, Pa. And 
 on Sunday, June 3d, 1894, this beautiful new church 
 was solemnly dedicated to God, practically free from 
 debt. It was a day of great rejoicing. The pastor 
 was assisted at the dedication by the following Luth- 
 eran ministers, viz : Rev. Dr. G. A. Hinterleitner, of 
 Pottsville, Pa. ; Rev. Er. G. F. Spieker, of Allentown, 
 Pa. ; Rev. Dr. Samuel Laird, of Philadelphia, Pa. ; 
 Rev, Dr. F. J. F. Schantz, of Myerstown, Pa. ; Rev. 
 W. A. C. Mueller, of Charleston, S. C. ; Rev. Profes- 
 sors G. B. Hancher, Ph.D., C. C. Boyer, Ph.D., and 
 F. K. Bernd, of the Normal School, Kutztown ; Revs. 
 J. J. Cressman and B. E. Kramlich, and Revs. I. W. 
 and W. J. Bieber. The church is built of white Read- 
 ing sandstone and brick, trimmed with Hummelstown 
 brown sandstone, with a tower 145 feet high of white 
 sandstone. The style of the church is a modified 
 Gothic, with three gables. The particular feature 
 above all others attracting attention, and making it 
 one of the most beautiful churches in the country, is 
 the fine Memorial Windows, of Opalescent glass ; three 
 of which are 14 by 28 feet, besides 9 others of smaller 
 size. The figures and emblems in these windows are 
 of such exquisite coloring, artistic design, and master- 
 workmanship, as to do credit to any art gallery ; 
 which suggested the idea to the pastor, of preaching 
 Memorial sermons, to utilize and impress the lessons 
 taught by the painter's art. The result, the reader will 
 find in this book. It must be permitted the author to 
 say, however, in regard to any deficiencies found in the 
 sermons, that they were not intended for publication 
 when prepared and delivered ; and were only requested 
 for this purpose afterwards. This will account for the ar- 
 rangement, the phraseology > and general style, all of 
 which were adapted to the peculiarities of the congre- 
 gation. It is true that the principal doctrines of chris- 
 
PREFACE Vll 
 
 tianity as held by the IyUtheran church are mostly in- 
 troduced and discussed, eitrter directly or incidentally ; 
 which raises the hope that others may be benefitted 
 besides the members of the congregation. That it ma}^ 
 be the means of impressing the Gospel more forcibly 
 upon the hearts of those into whose hands the book 
 may fall, as well as to furnish a permanent Souvenir 
 to the members of the congregation, and so contribute 
 something in an humble way to the glory of God, the 
 welfare of the church of Christ, and the salvation of 
 souls, is the only object, and sincere prayer of the 
 author. S. L. H. 
 
 Kutztown, Pa., February ist, 1S95. 
 
INTRODUCTION. 
 
 The author of this volume, "The Gospel in Art," 
 Rev. Sidney L. Harkey, D. D., was born in Iredell 
 county, North Carolina, April 3d, 1827. His parents 
 were John and Sarah Harkey, the family name origin- 
 ally having been 'Herche.' On the paternal side his 
 ancestry was Swiss, whilst on his mother's side the 
 family goes back to Wittenberg in Germany, the home 
 of the Conservative Reformation. Baptized in infancy 
 by the Rev. John Reck in St. Michael's Church, N. C, 
 the early removal of the family to the state of Illinois, 
 led to his confirmation by the Rev. Daniel Scherer at 
 Hillsboro., 111., where he also began his classical stud- 
 ies in the Academy of that place under the principal- 
 ship of Prof. Edward Wyman. 
 
 Dr. Harke}^ was the youngest of three brothers. 
 The two older brothers graduated from the Theologi- 
 cal Seminary at Gettysburg, under Dr. S. S. Schmucker, 
 whilst the subject of this sketch entered Pennsylvania 
 College at the same place and continued his studies 
 there from 1844 — 47, when a severe attack of sickness 
 obliged him to leave the institution. After a private 
 course of Theological training under his brother, the 
 Rev. Simeon W. Harkey, D.D., who afterward became 
 Prof, of Theology in Illinois State University, he was 
 admitted by license to the office of the Ministry, in 
 1848, by the Maryland Synod. 
 
 For a time he devoted himself to the work of teach- 
 
IO THE GOSPEL IN ART 
 
 ing, commenced in a select school at Frederick, Md., 
 by establishing and serving the Piedmont Academy in 
 Mechanicstown, Md., when he accepted a call to New- 
 ville, Pa., which was his first regular ministerial 
 charge. During his pastorate at Newville, he was or- 
 dained by the West Pennsylvania Synod, in 1850. 
 Missionary and pioneer labors then claimed his ener- 
 gies in the work of Lutheran Church extension at vari- 
 ous points in the state of Illinois. Peoria, Pekin, 
 Mendon, Decatur, Shelbyville, Nokomis,and Vandalia, 
 are some of the land-marks of his toil in the establish- 
 ment of self-sustaining charges without missionary aid 
 in some places, and the organization of congregations 
 in others. In 1861 he served as Chaplain of the 54th 
 Regiment Ills. Volunteers, for almost a year during 
 the Civil War. 
 
 From 1868 to 1870 he was the English professor in 
 the Swedish Augustana College and Theological Sem- 
 inary, located at Paxton, Ills. It was he who made 
 the first effort to locate the institutions at Rock Island, 
 preparing the way for their subsequent removal. The 
 college charter for that institution was obtained by him 
 and he was instrumental in organizing the Theological 
 and Collegiate departments separately, the one to be 
 under the control of the Synod exclusively, and the 
 other under a Board of Trustees, according to the char- 
 ter. The year 1870 marks the conclusion of his labors 
 in Illinois. That his labors and ability were appreci- 
 ated by his brethren is shown by his triple election to 
 the presidency of his Synod. He enjoys the distinc- 
 tion of having been the first president of the Synod of 
 Illinois and adjacent States. 
 
INTRODUCTION 1 1 
 
 The author of these sermons was one of the first, if 
 not the first, of American students from Gettysburg to 
 differ from Dr. S. S. Schmucker and his system of 
 American Lutheranism, doctrinally. From the year 
 1852, he began to study the New Testament critically, 
 with the view of arriving at a scriptural system of dog- 
 matic theology. Not having access to the Symbolical 
 Books of the Lutheran Church at that time, his views 
 of the Divine teaching were not influenced by anything 
 outside of the Bible in the way of theory, system or 
 confession. After he had deduced a form bearing the 
 impress and testimony of Holy Scripture, and openly 
 declaring it in the presence of those who ridiculed it, 
 he found that, it corresponded precisely with the con- 
 fessional standards of the Evangelical Lutheran 
 Church. A remarkable experience well worthy of note, 
 and given in the author's own language. A sermon 
 preached by him as President of the Illinois Synod, in 
 i860, and published by members of the Synod on 
 "The Faith once delivered to the Saints," shows his 
 position and its harmony with the faith of the Luth- 
 eran Church. Dr. C. Porterfield Krauth, at that time 
 editor of the Lutheran in its magazine form, pro- 
 nounced this sermon to be the clearest and most posi- 
 tive exposition of the Faith of the Church that had yet 
 appeared in the English language from an American, 
 and praised not only thestatement of the Faith, but its 
 manly and unanswerable defense. On the strength of 
 this sermon, which he had read, Prof. C. F. W. Walther, 
 D.D., of St. Louis, introduced the author to all the 
 churches of the Missouri Synod, in St. Louis, as well 
 as to the faculty of the Theological Seminary ; and pro- 
 
12 THE GOSPEIv IN ART 
 
 posed to employ him in the establishment "of English 
 congregations in that Synod ; entertaining him at his 
 own house, and bearing personally the expense of can- 
 vassing the city, and of all the experimental English 
 services. He also entrusted him with the translation 
 of Euther's Small Catechism and other works. The 
 author continued in the warmest friendship and corres- 
 pondence with Prof. Walther to the time of the latter' s 
 death ; and only a short time before that event had a 
 letter from him which closed by saying, "My heart and 
 home are open to you always." 
 
 Dr. Harkey was one of the founders of the General 
 Council ; carrying his Synod with him into the organ- 
 ization of the former body at Eort Wayne, in 1867. 
 Besides being a delegate at most of the conventions of 
 the Council, he was twice elected its English recording 
 secretary. His pen has been active in more than one 
 direction. He has not only cultivated the domain of 
 poetry, but also that of musical composition ; and thus 
 shown that his appreciation of art is not confined to the 
 particular department which has brought out the dis- 
 courses contained in this volume. The publications 
 from his pen, in addition to the work before us, are : 
 "The Signs of the Times," 1852; "The Faith Once 
 Delivered to the Saints," i860; "Thorough Educa- 
 tion," 1868; "The Only Son," 1869; "Songs of 
 Beulah," 1876; "The Eord's Day," 1878; "Close 
 Communion," 1878 ; "Agnosticism," 1885 I " Nation- 
 al Blessings and Dangers," 1889. 
 
 Since 1870, Dr. Harkey has been active in the work 
 of the ministry at Dayton, Ohio ; Indianapolis, Ind. ; 
 Mt. Pleasant, Pa.; Toledo, Ohio; North Eima, Ohio, 
 
INTRODUCTION 1 3 
 
 and his present charge, Kutztown, Pa. Here, in one 
 of the oldest boroughs of the State, the seat of a flour- 
 ishing Normal School, the author has had the pleasure 
 of witnessing the erection of a new church edifice in 
 the course of his pastorate. Beautiful in its general 
 architectural design, the charming appearance of Holy 
 Trinity Lutheran Church has been completed bj T its 
 artistic windows ; which have furnished the themes for 
 the discourses here offered to the reader. The very 
 range of the themes is striking, and gives some idea of 
 the combined effect of these productions of consecrated 
 art: 1. Windows of Agate; 2. Martin Luther; 3. 
 Philip Melanchthon ; 4. Christ Blessing Little Chil- 
 dren ; 5. The One Thing Needful ; 6. Christ, the 
 Light of the World ; 7. The Good Shepherd ; 8. The 
 Cup of Wo ; 9. Mary and the Resurrection ; 10. Mar- 
 riage ; n. The Realities of Religion; 12. Zion, the 
 Perfection of Beauty. None of these discourses were 
 written with a view to their publication. No one will 
 dispute the propriety of thus presenting them to a 
 wider circle. The windows are memorial windows ; 
 which will give the sermons a special interest in the 
 minds of those to whom the}' recall the past with all 
 its memories. Others will be interested in them be- 
 cause of the instructive, yea, momentous themes they 
 suggest. The author's style is in harmonj^ with the 
 title of the volume ; marked, as it is, by clearness, 
 strength, and beauty of diction. 
 
 We might be content to let these discourses speak 
 for themselves were any apology demanded for what 
 may appropriately be termed "Christian Art." The 
 artistic faculty is a gift of God; although, like all other 
 
14 THE GOSPEL IN ART 
 
 gifts, it may be, and as a matter of fact, has been per- 
 verted. Witness the crudest efforts of idolatry in this 
 direction, even the most colossal Egyptian statues, as 
 well as the most perfect productions of Grecian art, 
 unrivalled from an aesthetic point of view. Yet, what 
 do they teach ? What is their theme ? Not the glory 
 of God, not the Gospel in Art. At most they tell us 
 of beauty, which is always a delight in itself. But, 
 when art is distinctly Christian ; when forms of beauty 
 are the vehicles for the expression of Divine Truth, we 
 rejoice because of the association of beauty and truth. 
 The good is not excluded in Christian art, but rather 
 included. Every scene from the kingdom of God de- 
 picted on canvass or sculptured in stone or wrought in 
 brass or precious metal, bears with it a lesson for good. 
 There is something exceptionally unique about the 
 conception of this book, taken as a whole, in that it 
 brings before us the great subject of "The Gospel in 
 Art." The ApOstle Paul says : "All things are yours;" 
 then art is ours also ; not the least of God's favors to 
 man. The early Christians were obliged to make such 
 provision as was absolutely necessary for the conduct 
 of worship, without i~he opportunity to cultivate art in 
 connection with their places of worship. In the course 
 of time, however, we notice the employ of very simple 
 devices, but suggestive withal, to express thoughts of 
 great moment in connection with the Christian life. 
 Beneath the ground, in the passages of the Catacombs, 
 we find them, telling of grace and light and hope, in 
 the midst of darkness and persecution. Simple figures, 
 some of them are. The truths they express are also 
 simple ; but in their simplicity, how great ! A cross, 
 
INTRODUCTION 1 5 
 
 a wreath, an anchor, a lamb, a dove, a palm-branch, 
 we know what they meant in those times, and what 
 they still mean. Who would be without those preci ous 
 truths ? Who * does not appreciate the symbol ? 
 There came a time, indeed, when the picture became a 
 substitute for the original to many a Christian. Super- 
 stition usurped the place of instruction. The Greek 
 and Roman Catholic Churches are guilty of such of- 
 fence to this very day. 
 
 The discourses in this volume deal with one phase of 
 Christian Art, that of painting ; which goes hand in 
 hand with Christian architecture ; whilst it has often 
 been subordinated to the latter. Painting is an art 
 which easily stands by itself, but which just as readily 
 lends itself to architecture. A church edifice may be 
 churchly without a single painting. It may be per- 
 fectly Gothic without a painted window, and it may be 
 thoroughly secular with a complement of painted win- 
 dows. But the two ought to go together ; both architec- 
 ture and painting are necessary to the completion of the 
 ideal church edifice. Architecture lends itself to the 
 expression of a limited number of leading ideas ; paint- 
 ing is capable of expressing the whole range of Biblical 
 facts and truths. As is well known Luther was a great 
 lover of church music ; and the conservative attitude 
 which overcame the art-destroying fanatics at Witten- 
 berg, proves that he appreciated the true function of 
 art in its relation to the sanctuary. Among the sects and. 
 to a great extent among the Protestant churches, there 
 has been a great deal of prejudice against the use of art 
 in the House of God. This prejudice is partly founded 
 on aversion to the abuses of the Church of Rome and 
 
1 6 THE GOSPEL IN ART 
 
 partly based on the assumption that it is not compati- 
 ble with the worship of God in spirit and in truth. If 
 Christian Art led the mind away from God, or dis- 
 turbed devotion, or detracted from the glory of God, 
 then it ought not to find a place in the house of wor- 
 ship. Where the Word of God is taught in its truth and 
 purity, as in the Lutheran Church, there is no danger. 
 We do not hesitate to call good Christian pictures helps 
 to devotion, because of the thoughts they will suggest. 
 In addition to this they are instructive, and finally, 
 they furnish the sanctuary with ornamentation, which 
 is thoroughly in harmony with the preaching and the 
 services of the House of God. The Word and the Sac- 
 raments are the indispensable requirements of worship; 
 wherever they are found, all the elements of true wor- 
 ship will follow, even in the plainest church building ; 
 and where they are present, there will also be a tenden- 
 cy to have all the surroundings correspond with the 
 means of Grace, in their widest application to the life 
 of the Church. Let all things, including this volume, 
 serve the Lord Jesus Christ through His Gospel . 
 
 G. F. Seieker, D. D., 
 
 Professor in Mt. Airy Ev. Lutheran Theological Seminary. 
 
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 DONATED BY DR. J. S. TREXI.ER, IN MEMORY OF 
 DR. CHAS. A. GERASCH. 
 
THE WINDOWS OF AGATE. 
 
 The large window, 14 by 28 feet, in. the front of the church, of 
 Opalescent glass, with various figures and emblems, is by Dr. 
 J. S. Trexler, in memory of his foster-father, Dr. C. A. Gerasch. 
 
 Text : — "And I will make thy windows of Agates, 
 a?id thy gates of Carbuncles, and all thy borders of pleas- 
 ant stones." Isaiah 54. : 12. 
 
 The language of the text is beautifull} T figurative, 
 arid highly encouraging and hopeful. It is a prophe- 
 cy ; and applied to the christian church on earth, as 
 well as the glorified church in heaven. Great has been 
 the affliction, humiliation and oppression of Zion, in 
 the past history of the world, both in the old and new 
 dispensations. But it will not always be so. Pros- 
 perity is assured for the house and kingdom of God. 
 The prophecy of Isaiah is now in process of fulfillment. 
 The mountain of the Lord's house is now being built 
 on the top of the mountains. All nations are flowing 
 unto it. The Lord has begun to beautify the house of 
 his glory. In peace and protection the places of wor- 
 ship are everywhere erected, and beautifully ornament- 
 ed like Jerusalem of old ; and like the temple of Solo- 
 mon. And the influence and power for good in the 
 world, of the christian church, in its visible organiza- 
 tion, is equal to the improved ornamentation and 
 2 
 
1 8 THK GOSPEL IN ART 
 
 beauty of the houses dedicated to divine worship. 
 Among the many and varied ornaments that are em- 
 ployed to beautify the houses of christian worship, 
 the windows, occupy a very conspicuous place. Among 
 all the beautiful and churchly features of our new 
 Sanctuary, the windows attract the first attention ; and 
 are by the most, conservative critics, pronounced as 
 gems ! In fact they will compare favorably with the 
 finest churches in our whole country. They deserve 
 therefore attention and study ; that the lessons which 
 they teach, may be impressed upon all who worship 
 within these consecrated walls ; and may preach the 
 truth with silent, yet eloquent voices. Our windows 
 are almost in exact accordance with the language of 
 the text. They may be truthfully represented as be- 
 ing 'almost, or altogether, literally composed of Agate ! 
 The various colors, so beautifully arranged, combined 
 and blended, make them an exact representation of 
 Agate. But memorial windows have a more impor- 
 tant mission, than simply to beautify. They also rep- 
 resent truth, history, doctrine and principle. They 
 teach us by means of beautiful object lessons, the same 
 things that we find in the Bible — God's holy Word. 
 We can perpetually examine the figures in the win- 
 dows of this new church, with profit and with instruc- 
 tion. They have a character, a mission, and a voice ; 
 and speak to us, and our children after us. Let us 
 sketch their significance, and study their lesson ; for 
 they are elevating ; and lead us to the eternal King- 
 dom, through Jesus Christ ; and to the church trium- 
 phant in heaven ; whose glory will be that of God 
 Almighty, the Father, the v Son, and the Holy Ghost. 
 
THE WINDOWS OF AGATE 1 9 
 
 I. The very first object lesson that greets us upon 
 our entrance into the new church, is the Monogram 
 in glass above the front door. This is a representation 
 of the doctrine of the Holy Trinity ; and designates 
 the name and faith of the congregation, upon this sub- 
 ject. It points out to us the three persons in the God- 
 head : Father, Son and Holy Ghost. It tells us that 
 the Father is God, the Son is God, and the Holy Ghost 
 is God, and j^et that there is but one God, who is over 
 all blessed forever more. It tells us that the three 
 names and persons in the Godhead are not so inter- 
 mingled and confused, as to destroy their personality. 
 The Father is not the Son, or the Son the Father, or 
 the Holy Spirit either Father or Son. The Father 
 ma}^ be in the Son, and the Son in the Father ; but 
 each is distinct in office and work ; though one in es- 
 sence and divinity. The Father is the Creator ; the 
 Son is the Redeemer, and the Holy Ghost is the Sanc- 
 tifier. This doctrine lies at the ven^ foundation of the 
 Christian religion ; and all other doctrines taught in 
 the Bible, are built on this basis. The Father sent the 
 Son into the world, and gave him a human body and 
 soul, in which to accomplish the work of redemption. 
 The Son was baptized in the river Jordan, and the 
 people saw him coming up out of the water ; whilst 
 the Holy Ghost sat upon his head like a dove, de- 
 scending from above ; and the Father's voice sounded 
 from the heavens, "This is my beloved Son, in whom 
 I am well pleased." This great truth of the Trinity, 
 is confessed in the Apostles' Creed, and repeated by us 
 every Lord's day ; and has been confessed, since the 
 days of the Apostles. It is recognized by all genuine 
 
20 THE GOSPEL IN ART 
 
 orthodox Protestant christians throughout the whole 
 world, whatever differences they may have on other 
 subjects. It is also confessed by the Roman Catholic 
 and the Greek church, and always will be. As long as 
 the Apostles' Creed with the doctrine of the Trinity 
 is not overthrown, but held and believed, the Chris- 
 tian church still lives. And these shall never be over- 
 thrown. An incident that occured about a year ago 
 in Germany, is very significant, in this direction. 
 Some of the Theologians and Professors of universi- 
 ties, became tinctured with heresy, and infidelity ; and 
 proposed to drop the Apostles' Creed out of the church 
 and Catechism. This was shocking to the people. So 
 in the court church where the pastor was accustomed 
 to repeat the Apostles' Creed, he was going to omit it 
 at the evening service. But when he came to the place, 
 and hesitated to open his mouth, he was surprised to 
 hear three thousand voices take it up and repeat it so 
 loud, as to make the walls ring ! The doctrine of the 
 Holy Trinity can not be put down by infidels. If the 
 mouth of the minister should be stopped, then the very 
 stones would cry out* And if ever any man should 
 occupy this pulpit, who was not sound in the faith, the 
 front door and the corner stone would reprove and cor- 
 rect him. .And before this house could be prostituted 
 to the teaching of fundamental heresy, it would be need- 
 ful to tear out the corner stone, and the monogram 
 above the door ! While there is a child of God on earth, 
 that is conscientious and sincere, the belief in the Holy 
 Trinity, as represented over our front door, and in the 
 Apostles' Creed, will be upheld and defended. 
 
 II. As we enter the church on the right hand from 
 
THE WINDOWS OF AGATE 21 
 
 the vestibule, the great memorial window of Dr. J. S. 
 Trexler greets us. Looking at this window as a whole, 
 and especially some distance away, it reminds one of the 
 great Sun in the heavens ; with commingled beams of 
 fiie, and gold, and silver, and the impression is one of 
 brilliancy, and life, and light, and hope. As the great 
 Sun with its light and heat, gives life and beauty to 
 everything upon this earth, so the Sun of righteousness 
 gives spiritual and eternal life, to the souls of men, and 
 causes the spiritual Kingdom to flourish and grow ; 
 maturing the plants of grace, and the fruits of the spirit, 
 for immortality. It is no sombre death scene, or night 
 of darkness, portrayed in this grand and immense win- 
 dow, but something exhilerating, cheerful, expanding, 
 and elevating. One never wearies gazing at its archi- 
 tectural proportions, fitness and finel}^ arranged groups, 
 figures, colors and general design. But as we draw 
 nearer, we discover the emblems and figures and begin 
 to study the lessons taught by them. 
 
 i . First we have a painting of the Nativity ; copied 
 from the great Italian artist Correggio, that so beauti- 
 fully represents the place and scenes and surroundings 
 of the birth of Christ, that a person becomes absorbed ; 
 and imagines it reality. It is exquisitely fine, and 
 would grace the finest collection of an Art Gallery. 
 The light is so arranged as to fall directly upon the in- 
 fant babe, Jesus, and his mother ; and thrills one with 
 pleasure to behold him, who was announced by the 
 prophets, and heralded by the Angels of God, as being 
 born in the city of David, unto men a Savior, and 
 Christ the Lord. The Angels who appeared to the 
 shepherds are now hovering over the manger, and 
 
22 THE GOSPKIv IN ART 
 
 watching the scene with happy faces, bathed in celes- 
 tial glory. The shepherds are represented as having 
 come to see this wonderful event, which had now come 
 to pass, and to do their homage to the mighty Prince, 
 Who is cradled in a manger. Joseph is seen in the 
 background, in venerable joy ; with cattle, and all the 
 surroundings that are mentioned in sacred narrative. 
 Be3^ond, in the distance, may be seen the beautiful blue 
 hills of Judea, covered with a bright and mellow light ; 
 completing the magnificence and glory, of the all im- 
 portant scene. Beholding this representation, one can- 
 not help being transported with joy ; and to be ready 
 to join the angelic anthem of "Glory to God in the 
 highest, on earth peace, good will to man !" It is, how- 
 ever, not merely the artistic beauty of the picture, 
 which makes the view so exhilerating and enchanting, 
 but the great import and meaning which is conveyed 
 thereby. The nature of the whole event, and its sig- 
 nificance flashes upon the imagination, and enters into 
 the soul, thrilling it with emotions so holy, joyous and 
 grateful, that no words, even of inspiration, can equal 
 the effect. We stand still and ponder. The day of 
 the world's redemption is at hand. The night of moral 
 darkness is ended. The day star from on high has 
 arisen upon the world. The star of Bethlehem is the 
 Star of Hope for the nations ! Deliverance has now 
 come to the oppressed. The sins of the world must be 
 taken away. One is born who shall be mighty to save, 
 even unto the uttermost, all that come unto God by him. 
 No wonder that the wise men came from the Bast, 
 with gold, frankincense and myrrh, to worship and to 
 testify. The whole grand work of a world's salvation 
 
THE WINDOWS OF AGATE 23 
 
 is here opened and spread out, in its beginning. The 
 panorama of the life of Immanuel is opened, and begins 
 to unroll. Hope and expectation stand on tiptoe. 
 Nay, the heart beats with an acceleration of joy, never 
 witnessed before, among all the creatures of God. The 
 ninety and nine are left in the wilderness and the Good 
 Shepherd has come after the sheep that was lost. He 
 has found it, at the period of his birth, and is prepar- 
 ing to lay it on his shoulders with rejoicing, and carry 
 it home to God, and the holy angels in heaven. There 
 is yet work and sacrifice to be made, until all the wise 
 and merciful plan is established and completed, and 
 the capstone is placed upon it, with shoutings of joy. 
 But the appearance of the Son of God in human form, 
 is the security for the success of the expectation, and 
 the glorious undertaking. The first step is taken and 
 the work begins. The grace of God that bringeth 
 salvation hath now appeared unto men. " He who 
 was rich, and for our sakes became poor, that we 
 through his poverty might be rich," has laid aside his 
 riches, and has stooped to the necessary condescension. 
 He is now born in the likeness of sinful flesh, and tor 
 sin, to put away sin in the flesh. He has taken on him 
 the form of a servant that he might redeem those who 
 are under the law. He has bowed his neck to the yoke 
 of a world's iniquities. He has stooped from the high 
 and lofty position of the Almighty Father of the uni- 
 verse, to the weakness of the childhood of man. Such 
 wonderful exhibition of divine goodness, mercy, wis- 
 dom, justice, righteousness and power, has never, and 
 perhaps nowhere else, occurred ! It is no wonder that 
 the Angels of God with wings covering over, and shad- 
 
24 THE GOSPKL IN ART 
 
 ing their faces, desire to look into these mysteries ! Let 
 us be deeply interested in the history and its beautiful 
 presentation. In the birth of Christ we have the ad- 
 vent of him, who came to seek and to save that which 
 was lost. If we are the ones that were lost, then let 
 this picture be a personal appeal unto us, to hail the 
 coming of the Lord with highest welcome ! Let us 
 hasten to the place of his ministry ; and cast ourselves 
 at the feet of his mercy. Let the lesson of God's com- 
 passion, in giving us his son as our Savior and Re- 
 deemer, make such an impression upon us, when we 
 behold the scene of his birth, that we may each one yield 
 to his claims, and throwing the arms of our faith around 
 him, say, " My Lord and my God !" " Whom have 
 I in heaven but thee, and there is none upon earth that 
 I desire besides thee." 
 
 2. On the right side of this great window is another 
 picture, copied from one of the great Italian Masters, 
 (Raphael,) exactly the size of the Nativity. It is a 
 representation of the Transfiguration of Christ. It 
 is also a picture of exquisite fineness and beauty. 
 The Savior is seen here lifted up a little from the earth, 
 clothed in radiance, and light, and glory. On either 
 side, are Moses and Elias, who appeared with him and 
 talked with him. Moses is represented as the Law 
 giver, a book in his hand, and Elias with a scroll. The 
 whole scene is illuminated with a flood of celestial 
 brightness and glory, that is ineffable ; and too great 
 for human eyes. The three disciples Peter, James and 
 John, are seen lying upon the ground, whither they 
 were struck down by the great light, as dead men. 
 The Scripture narrative is strictly adhered to. In the 
 
THK WINDOWS OP AGATE 25 
 
 front are represented the other disciples, who were left 
 at the foot of the mountain. In the absence of Christ 
 and the three Apostles mentioned, on the mount of 
 transfiguration, a man brought his son to be healed of 
 an evil spirit ; which was said to be dumb ; but the 
 disciples could not heal him. The father seems to have 
 been accompanied by the mother, who is prominently 
 seen in the foreground. After Christ came down to 
 them from the mount the father said to him, "My 
 Son hath an evil spirit ; and wheresoever it taketh him, 
 it teareth him, and he foameth, and gnasheth with his 
 teeth, and pineth away. And I spoke to thy disciples 
 that they should cast the spirit out, and they could 
 not." This evil spirit now also in the presence of Je- 
 sus, again tore him so that he fell to the ground, and 
 wallowed, foaming. "Oft times," said the father, 
 "the evil spirit hath cast him into the fire ; and into 
 the water, to destroy him ; and if thou canst do any- 
 thing, have compassion on us and help us !" Jesus 
 said unto him, "If thou canst believe, all things are 
 possible to him that believeth." The father of the 
 child cried out, and said with tears, "Lord, I believe, 
 help thou my unbelief !" Then Jesus rebuked the foul 
 spirit, saying unto him, " Thou dumb and deaf spirit, 
 I charge thee come out of him, and enter no more into 
 him !" "And the spirit cried, and rent him sore, and 
 came out of him ; and he was as one dead ; in so much 
 that many said, 'he is dead.' But Jesus took him by 
 the hand and lifted him up, and he arose." 
 
 This was subseqent to the transfiguration ; but both 
 circumstances are represented in the picture. Con- 
 cerning the transfiguration itself, it is said, "that Jesus 
 
26 THE GOSPEL IN ART 
 
 was transfigured in the presence of his three chosen 
 Apostles ; and his raiment, became shining ; exceed- 
 ing white as snow. So as no fuller on earth could 
 whiten them. ' ' Moses and Elias appeared talking with 
 him. When the disciples recovered their senses, Peter 
 said, ''Master it is good for us to be here. Let us 
 make three tabernacles here ; one for thee, one for 
 Moses, and one for Elias ; for he wist not what to say, 
 and they were sore afraid." Then a great cloud over- 
 shadowed them, and a voice came out of the cloud 
 saying, "This is my beloved Son, in whom I am well 
 pleased, hear ye him ! " Matthew says that the disci- 
 ples fell on their faces and were sore afraid — afraid 
 even to look up, until Jesus came and touched them 
 and said, "Arise, and be not afraid ! " Then when 
 they looked, they saw no man, but Jesus only. But 
 in the beginning the Saviors face shone like the sun, 
 and his raiment was white as the light. The artist has 
 faithfully brought out all these circumstances ; and we 
 have an ideal view of the scene ; as nearly as words, 
 can be represented in figures and colors. This is an 
 object lesson that requires great study, and profound 
 meditation. The act of transfiguration in itself, is in- 
 comprehensible ; because divine. It was the over- 
 shadowing of the human nature of Christ, by the di- 
 vine. The body was the veil that covered the God- 
 head. Just as our bodies cover up the immortal spirit 
 within us. But for a little while the body of Christ 
 became transparent ; so as to let the divinity shine 
 through it, as light shines through glass, or water, or 
 air ; and hence the glory of the scene. The body for 
 the time was reduced, and sublimated and etherialized 
 
THE WINDOWS OF AGATE 27 
 
 somewhat similar to its condition after Christ's resur- 
 rection ; when it was as a shadow, and yet was ma- 
 terial enongh to be recognized, and to reveal the marks 
 of the nails in the hands and feet. What a wonderful 
 transaction ; and how full of matter for thought, and 
 veneration and praise to God ! If such the glory, and 
 the effect of but a momentary glimpse of the divinity 
 of Christ, when his humanity was subordinated to the 
 majesty of the Godhead, what must be the scene, where 
 he now dwells, exalted to the right hand of God ; and 
 where he displays the fulness of his divine attributes, 
 without interruption, to the myriads of Saints and holy 
 Angels ! If the sweet influence and power, of this 
 sudden manifestation of his divinity and glor}^ was so 
 great, and enchanting to the disciples, that they 
 thought it good to be there, and to build three taber- 
 nacles ; what must .it be, to bask forever in the light 
 of his glorified presence, without a cloud to intercept 
 or mar the bliss ; not in a tabernacle, but in the great 
 temple, not made with hands, eternal in the heavens ! 
 I,et us study the transfiguration, and the picture which 
 presents it to us with such historic accuracy. 
 
 3. At the top of the great window, we see an open 
 Bible, which speaks to us of the wonderful revelation 
 that God has made in his holy word. • God is every- 
 where present and reveals himself in nature and prov- 
 idence. But the language is covered up with inexpli- 
 cable mysteries and hyeroglyphic symbols ; that we in 
 our ignorance are not able to read, or correctly to trans- 
 late. Hence the blessed volume of truth is given us, 
 which speaks to us in our own language, and w T hich 
 should be valued above all price. The Psalmist says, 
 
28 TH£ GOSPEL IN ART 
 
 it is sweeter than honey and the honey comb ; more 
 precious than gold, even much fine gold. It is a lamp 
 to our feet, and a light to our path. It is opened and 
 not sealed. It is intended for all ; so that he that runs 
 may read. To put it at the top of the great window, is 
 as much as to say to all who enter this house, ' 'Search 
 the Scriptures ; for in them ye think ye have eternal 
 life, and they are they that testify of me." It is not 
 only our infallible guide in religion and the worship 
 of the true God, but the foundation and corner-stone 
 of our civil liberties, and all true enlightenment and 
 education. Putting it in so conspicuous a place and 
 in such a high position, we declare that we do not re- 
 gard it as a book of cunningly devised fables ; and 
 that we do not sympathize with the infidelity of our 
 age, or the silly agnosticism of the Theological Vandals 
 that would dismember it and bring it into contempt, or 
 disbelief, and ridicule. We shall give it its place, as 
 the divine law and testimony ; a more sure word of 
 prophecy, and hold it fast, as the touchstone to which 
 all the opinions of men must be brought and tested, 
 and squared. We may have individual opinions, and 
 humanly made creeds ; but they must harmonize with 
 the Bible, or fall and perish ! Everything must submit 
 to the inflexible fiat, " Thus saith the Iyord." Just in 
 proportion as God's word is honored, as the final arbi- 
 trator of all disputes, and destroyer of all falsehood and 
 error, in politics, education and religion, will the pop- 
 ulation of our country, and of the globe, be prosperous, 
 secure and happy. We point with unyielding firmness 
 to our Bible in the great front window of the church, 
 and in other windows, as to the teachings which this 
 
THE WINDOWS OF AGATE 29 
 
 house is to witness. And if ever these consecrated 
 walls should be perverted, and desecrated, to the pro- 
 motion of an} T system of religion or philosophy, or 
 moralit}^ not found in the Book of God, may they 
 crumble into dust, like the heathen temples of old and 
 the mytholog}^ of the past ! 
 
 4. In the centre of the great window is the repre- 
 sentation of the cross and crown. This is not merely 
 to point out to us the history of the Christ of God, who 
 bore the cross upon which he suffered and died for the 
 sins of the world, and was afterwards glorified and 
 crowned as the king of glor3 r . It is true that volumes 
 are taught by these emblems in this line and direction. 
 The cross, once an emblem of ignominy and contempt, 
 is now the symbol of triumph and joy, to all the in- 
 habitants of earth, that have a genuine civilization. 
 The despised followers of the crucified Redeemer, first 
 gloried in the cross. l ' God forbid that I should glory, ' ' 
 said Paul. ' ' save in the cross of our Lord Jesus Christ. ' ' 
 Constantine the Great obtained the conquest of the 
 world under the flag of the once hateful symbol. And 
 from that date to the present, it has been cherished as 
 the dearest token, and most valuable and significant 
 sign, that fallen man can keep or carry. Not that the 
 presence of the figure of the cross on canvas, or glass, 
 or paper has an}* magic power. Not that a crucifix of 
 wood, or brass, or gold, can accomplish anything as an 
 amulet or charm in the hands of the vile, the wicked 
 and the profane. But the figure of the cross may sug- 
 gest the victim of the cross of calvary, with his atone- 
 ment and religion,— which improved, embraced, and 
 practiced, will save the world ! It is hardly possible 
 
30 THK GOSPKL IN ART 
 
 to separate the sacrifice of the I^amb of God frpm the 
 instrument of his death. We therefore see before our 
 mind's eye, the suffering Son of God in his agony, 
 wounded for our transgressions, bruised for our iniqui- 
 ties, shedding his blood for the sins of the world ; and 
 tasting death for every man ; at the same time we gaze 
 with our natural eyes upon the figure of the cross. 
 The crown also suggests his victory over death, and 
 his triumphant resurrection and exaltation to the right 
 hand of God, where he ever liveth to make interces- 
 sion for us, and has promised to receive us as heirs of 
 his kingdom and glory. 
 
 There is, however, another line of thought suggested 
 by the cross and crown. The cross to us is a symbol 
 and sign of the sufferings, toil, tears, labors, burdens, 
 hardships and self-denials, that we must undergo, in 
 order to be followers of Christ, and be glorified with 
 him. " If any man would be my disciple, let him take 
 up his cross and follow me." I^et every one bear bis 
 own burden. No one is carried to heaven on flowery 
 beds of ease. We must fight the good fight of faith. 
 Endure hardness as good soldiers of the cross. Paul 
 said, l I have fought a good fight, I have kept the 
 faith, I have finished my course ; henceforth there is 
 laid up for me a crown of righteousness, and for all 
 them that love his appearance." The crown is the 
 finality of the christian life, and faith, and hope. It 
 signifies the inheritance of eternal life and a 1 l its bless- 
 edness. It brings the consummation of the highest, 
 brightest, and dearest anticipations of life. The 
 Apostle John in his exile had a vision, and was per- 
 mitted to see a great multitude in heaven, with white 
 
THE WINDOWS OF AGATE 3 1 
 
 robes, palms in their hands, and crowns upon their 
 heads, and was told that these came out of great trib- 
 ulation. Having sown in tears, they reap in joy. 
 Having borne the cross they were rewarded with the 
 crown ! 
 
 conclusion. 
 May it be our happy -lot, after we have suffered 
 awhile, to be crowned with glory ; and presented with 
 everlasting j 03^ before the King of kings and Lord of 
 lords, with him to abide and reign forever ! To this 
 happy result, may the memorial windows of our new, 
 beautiful sanctuary contribute in their silent lessons of 
 truth, and with their subduing influence for good, for 
 Christ's sake ! Amen ! 
 
MARTIN LUTHER. 
 
 The portrait of the great Reformer Martin Luther is one of 
 the life-size figures in the Memorial Window of Dr. J. S.. 
 Trexler. 
 
 Text : Jeremiah 5:5. '*/ will get me unto the 
 great men, and will speak unto them ; for they have 
 known the way of the Lord, and the judgment of their 
 Godr 
 
 The most prominent figure in the great front window 
 of this church, for which we are indebted to the gen- 
 erosity of Dr. J. S. Trexler, is the figure of Doctor 
 Martin Luther. I know of no man in the history of 
 the world, whose portrait represents so many important 
 interests as that of Luther. And if he was not one of 
 the " Great Men," to whom the Prophet Jeremiah re- 
 ferred in the text, after he had wept over the desola- 
 tions of Zion, then I think his Prophecy never had its 
 fulfillment. But after he wept day and night over the 
 slain of the daughter of God's people, he is comforted 
 and cheered, by the vision of "great men;" and he 
 says, " I will speak unto them ; for they have known 
 the way of the Lord, and the judgment of their God." 
 He doubtless looked down the long valley of the slain, 
 in the coming history of God's church, and he saw 
 these men standing before him, just as we see them in 
 
MARTIN LUTHER 33 
 
 the figures of this great front window ; and the Proph- 
 et was encouraged and dried his tears ; for they w T ere 
 the chosen of the Lord, and great to do the work, for the 
 knowledge, and the judgment of the Most High God. 
 As the Prophet Jeremiah's attention was arrested by 
 the appearance of these great men, and his joyful hopes 
 awakened, so the attention and the hopes of the 
 whole world were centered upon them, when they 
 came upon the theatre of action ! We are not man- 
 worshipers, when we place these figures of the great 
 Reformers, as large as life, in the front of this new 
 church. Neither do we go beyond the limits of solid, 
 sober reality, when we speak of the men, as Jeremiah 
 spake to them ! It is easy to deliver a highly wrought 
 eulogy upon an} T one whom we greatly admire ; which 
 ma}^ be beautifull}' colored with admiration, as a bride 
 is decked with flowers. And this has been the style of 
 perpetuating the memory of all great men. But the 
 highest estimate that can be placed upon Luther, with 
 all the coloring that gratitude and partiality can give 
 him, will not do him justice ! Even such a mighty 
 intellect as that of Thomas Carlisle, declared it to be 
 impossible to comprehend, or to describe, the greatness 
 of the man. No imagination can conceive the magni- 
 tude of'his work and influence, or the colossal strength 
 and power of his character. No pen can describe the 
 might) 7 overthrow of error, and the promotion of hu- 
 man welfare, progress, and elevation, brought about by 
 this humble instrument, in the hands of God. He was 
 evidently born for his work, as all great men are. 
 His origin was poor and humble, like the human par- 
 entage of the Son of God, that the excellency of the 
 3 
 
34 GOSPEL IN ART 
 
 gifts and accomplishments might be recognized as- 
 coming from God ; and that God might have the glory 
 of all the great achievements. 
 
 I do not wish to give you a biography or history of 
 Luther at this time. It is the privilege, interest, and 
 duty, of every person in the world, to acquaint himself 
 with his history. And there are thousands of books 
 and records, that are accessible to all of every language 
 and nationality. So that it is unnecessary for us to 
 undertake such a task for others. His impress is upon 
 the ages — his impress is upon the nations— his impress 
 is upon civilization— and upon governments, and poli- 
 tics, and laws. His impress is upon education, and 
 literature, and science. His impress is upon Christiani- 
 ty, and morality, and the church. His impress is 
 upon every person now living in christian lands. His 
 impress is even upon the pope of Rome, and the church 
 of Rome, his greatest enemies ! ' It is impossible for 
 those who hate him to divest themselves of his influ- 
 ence. It clothes them as with a garment. It adheres 
 to them, and permeates their life and being, as the 
 light of the sun, which cannot be dispelled or driven 
 away ; and as the atmosphere that is inhaled with 
 every breath, and without which we cannot live. 
 
 We shall not follow him from his birth in Eisleben, 
 Saxony, November 10th, 1483, through all the strug- 
 gles of his youth and student life— his providential 
 discovery of the Bible— his mental distress in the mon- 
 astery—and his anxious inquiry what to do to be saved. 
 We need not speak of his conversion and supernatural 
 discovery, that justification is by faith, and not by 
 works. We need not inquire into the varied experien- 
 
MARTIN LUTHER 35 
 
 ces, and wonderful processes, by which he arrived at 3 
 knowledge of the truth, and declared it to the world. 
 It is enough for our present purpose to know, that 
 there was such a man ; and that his portrait stands in 
 the great front window of this church ; and that we 
 highly appreciate the wisdom and foresight "of the do- 
 nor of the window, in putting it there. We rejoice in 
 the conspicuous position which the figure occupies ; 
 and deny that we do him any more homage than he 
 deserves. We are not man- worshipers, or man- fol- 
 lowers, except as they follow Christ. We find Luther 
 standing in this window with an open Bible in his 
 hand ; which relieves us of all suspicion of worshiping 
 the man. If -he were an idol, or a god, we should find 
 him standing before us in all the vainglorious pomposi- 
 ty of his personal dignity ; challenging us to look at 
 him ! But his finger points to the open page ; which 
 convinces us that he is a defender of the faith ; and an 
 expounder of the word ; declaring unto us, "Thus 
 saith the Lord !" He never says, "I say so, or I 
 think so ;" but, "here stands the word of God — here 
 Jehovah speaks ; hear ye him !" He has no message 
 of his own ; for he is no new prophet, or ambitious in- 
 ventor of philosophy or religion. He does not stand 
 on the same ground v/ith Solon, or Socrates, or Plato ; 
 and yet he is wiser and mightier than they. The phil- 
 osophy which he teaches is divine. It is the wisdom 
 of God, and not of man. The doctrine which he 
 preaches and defends, is the doctrine given by inspira- 
 tion. The wisdom which he embodies and inculcates, 
 is from above. He stands before us with the firmness, 
 and calmness, and conscientiousness, and reverence. 
 
36 GOSPEL IN ART 
 
 and faith, and courage, and determination, of a mighty 
 conqueror and hero ; whose qualities are born of the 
 truth and the right ; and he leaves himself and his 
 work in the hands of the omnipotent Jehovah. 
 
 I. He stands before us as the representative of the 
 rights and liberties of man, as a moral and responsible 
 being. The labor of the despots, both in church and 
 state, was to make man a menial, cowardly slave, of 
 his political, moral, and ecclesiastical masters. Who- 
 soever dared to have, or to express, an opinion of his 
 own, in opposition to the rulers, popes, and potentates, 
 was at once subjected to torture, and crushed by the 
 merciless instruments of persecution and death. Hu- 
 manity had its neck under the heel of despotism ; and 
 life was no more sacred or secure, than the victims of 
 cannibalism in the dark places of heathen Africa. L,u- 
 ther dared to reprove the wickedness of princes ; to 
 expose the corruption or kings ; to arraign the gross 
 injustice and inhumanity of the rulers of the people ; 
 and to defend the innocent, downtrodden, and oppressed, 
 at the peril of his life. The truthfulness of his charges 
 was so manifest that the consciences of the masses 
 recognized it ; and they ran together to his side. In- 
 iquity trembled, and scattered, and fled. The flames 
 had consumed every man that dared to think and 
 speak, according to his convictions, for a thousand 
 years before ! But Luther, nerved with an unseen 
 power, defied his enemies and persecutors ; and he 
 held the flames of martyrdom in contempt. We can- 
 not give many illustrations in this discourse, but will 
 allude to a single incident to prove his qualities in every 
 direction. It will show his belief in the rights of man, 
 
MARTIN LUTHER 37 
 
 in all his relations — the rights of conscience — the rights 
 of citizenship— the rights of faith — the rights of religi- 
 ous confession and worship — the rights of scripture in- 
 terpretation ; and it will also prove his indomitable 
 courage, and contempt for unjust persecution, as well 
 as his unlimited faith in God, and his sublime confi- 
 dence in truth and right. In one word, it will give us 
 a conception of the manner of man that the providence 
 of God gave the world, in Martin Luther. It will 
 show that the thousand years of darkness that had 
 covered the earth, .brought forth the man, that was 
 fitted to give the nations liberty and life. When the 
 pope's Bull, or as we say Bill, of excommunication 
 came, cutting him off from the fellowship of the church, 
 and the protection of the civil arm, as a heretic, whom 
 it would be right to -kill anywhere, Luther had a great 
 fire built in the open court of the university ; and in- 
 vited the professors, students, and citizens, of Witten- 
 berg, to the grand cremation. At 9 o'clock in the 
 morning, a large number assembled near the east gate, 
 by the side of the holy cross, and anxiously awaited 
 results. A scaffold had been built of wood ; and one 
 of the oldest Masters of Art, immediately set fire to it. 
 As the flames arose, Luther stepped out and cast into 
 the midst of the flames, first the canon law, the Dec- 
 retals, the Clementines, and the Extravagents of the 
 popes, and some of the writings of the papal legate. 
 Then, when these were reduced to ashes, he took the 
 pope's Bull of excommunication in his hand, and hold- 
 ing it up before him, he exclaimed aloud : "Since 
 thou hast afflicted the Lord's holy one, may fire un- 
 quenchable afflict thee !" Whereupon he cast it into 
 
38 GOSPKlv IN ART 
 
 the flames, amid the hearty applause of the crowd that 
 witnessed it. This was the boldest act that any man 
 had performed for a thousand years ; or during the 
 whole history of the Roman church. It was in some 
 sense, a superhuman act ; for humanly speaking, no 
 man could do such an act, and expect to live ! The 
 kingdoms of the world, "were all the crouching, meni- 
 al, slaves, and grovelling vassals of the pope. The 
 pope put everyone to death, that was even suspected, 
 of disagreement, or opposition, to the teachings of 
 papal hierarchy. Openly declared, and outspoken 
 opposition, was altogether unknown. Yet this man, 
 poor, and single-handed, stands up for human rights, 
 and human conscience, with such a spirit of confidence 
 and fearlessness, as to shock the world, as if shaken 
 by an earthquake ! His defiance of the pope's author- 
 ity, in his tyrannical ex-communication, is still fur- 
 ther intensified, by going before a Notary Public, in 
 the presence of five witnesses, and entering this solemn 
 charge, accusation and challenge : " I, Martin Luther, 
 an Augustinian monk, and Doctor of the Holy Scrip- 
 tures, at Wittenberg, on my own account and behalf, 
 and on behalf of such as stand on my side, declare the 
 pope to be inferior to the Scriptures ; and without any 
 right to slay Christ's sheep, or cast them into the jaws 
 of the wolf ! I therefore appeal from the pope ; first ^ 
 as an unjust, rash, and tyrannical judge, who con- 
 demns without a hearing ; and secondly, as a heretic, 
 misled, hardened and condemned by the Holy Scrip- 
 tures ; thirdly, as Anti- Christ ; an enemy and adver- 
 sary, and opposer of the Holy Scriptures, who dares 
 to set his own opinion and word against the word 
 
MARTIN LUTHER 39 
 
 of God ; and fourthly, as a despiser, calumniator, and 
 blasphemer, of the Holy Scriptures." He even in- 
 vokes the wrath of God, and the supreme judgment of 
 the Almighty, upon the pope, and all his adherents ! 
 So by a single act, and in a single day, a blow is 
 struck, that breaks the shackles from the necks and 
 limbs of the whole civilized and christian world ! And 
 we see the figure of Luther, standing for the rights and 
 liberties of the people. How many bloody wars have 
 been fought for this principle ! And how many mil- 
 lions of lives have been lost, and sacrificed, and oceans 
 of human blood shed, to secure and accomplish this 
 great demand, and the right of existence ! But Lu- 
 ther's example, and word and spirit, did more than all 
 the armies of the world. The principle of the man- 
 hood of man, and of the equality of all men before God, 
 and each other, was established by Luther, to stand 
 forever. If this were all that he did, monuments 
 should be erected to his honor, as high as the highest 
 mountains, and piercing the clouds ! 
 
 2. He stands for the rights of conscience, as well as 
 human liberty.— -For hundreds of years, no one had the 
 right to his own convictions ; or the operations of his 
 own mind. He must think, and feel, and act, accord- 
 ing to the authorities of a corrupt Episcopacy, at the 
 head of which, was the pope of Rome ; or else be cast 
 into a dungeon and put to death. This proscription, 
 applied even to teachers of the sciences, as well as of 
 religion. Galileo was imprisoned for mathematical 
 demonstrations ; and for declaring that the earth 
 moved around its own axis. Others who ventured an 
 opinion of their own, on religious truths, fared still 
 
4-0 GOSPEL IN ART 
 
 worse. But Luther at one stroke, put away this dia- 
 bolical outrage ; and stood up against all his masters, 
 with the same right that all possessed. After he brake 
 this yoke of bondage, every man, down to the present 
 day, was made free ; free to follow the dictates of his 
 own conscience. 
 
 j. He stands for the word of God, as the great au- 
 thority that must decide all. This is the only safe and 
 unshaken position that can be taken. There must be 
 one supreme oracle ; and that must be infallible. But 
 no sinful man, can be such an oracle. Millions and 
 millions of men, have had unlimited millions of opin- 
 ions, all differing from each other ; and so it will al- 
 ways be, outside of the word of God. Here alone, is 
 there unity and power. This rock will withstand all 
 assaults. Hence you see Luther with an open Bible, 
 in this picture, with his finger pointing to the page. 
 The Bible is his weapon. It is the sword of the Spirit. 
 With this he will not only successfully defend himself, 
 but overthrow his enemies. This gave him the great 
 advantage. This is where he caught the papists on a 
 hook, and swung them over his head ! They had al- 
 lowed the confession to stand from the beginning, that 
 the Bible was the word of God. So now, when they 
 bring up tradition, decrees, councils, popes, customs, 
 and all the sophistry of the schools, and the bombastic 
 assumption of the scholastic philosophers, and lovers of 
 the flesh, it is an easy matter to cut them down like 
 thistles, and bramble bushes ; because they contradict- 
 ed the word of God, which they themselves recognized, 
 and had never set aside. So now again, as of old, the 
 position of Luther comes into high regard and impor- 
 
MARTIN UJTHER 4-T 
 
 tance. At this time many of the so called Protestant 
 churches are in the same position as Rome was, in the 
 days of Luther ; trying to set up human opinions, 
 criticisms, and skeptical quibbles, against the divine 
 word. But Luther and those bearing his name, will 
 fight for the word, till the last man falls. 
 
 "The Word they still shall let remain, 
 And not a thank have for it ; 
 He's by our side upon the plain 
 With his good gifts and Spirit." ■ 
 
 f. The figure of Ltcther stands for the education of 
 the masses. The education of the young was entrusted 
 to the church. But as it was the interest of a corrupt 
 church to foster and encourage superstition, so it was- 
 policy to keep the people in ignorance. The condition 
 of the people was deplorable. Nine- tenths of the pop- 
 ulation, could not read ; and knew not the Ten Com- 
 mandments, the Apostles' Creed, or the Lord's Prayer. 
 The efforts of Luther, were to have the people all in- 
 structed, and taught to read the word of God for them- 
 selves. He exerted himself to correct and purify the 
 German language. And he is in reality the father of 
 the common schools, for the people. 
 
 j. He stands j c or personal piety \ instead of mechanical 
 grace. He was himself a model of prayer, and wor- 
 ship ; spending hours and days, in prayer and com- 
 munion with God. Some of his prayers excel every- 
 thing ever recorded ; even the prayers of Moses and 
 the Prophets ! 
 
 6. He sta?ids for courage, and frm7iess, and faith, 
 He reproved the timid, by his example and his word, 
 He feared no foe, when in the discharge of duty. He 
 
42 GOSPEL IN ART 
 
 would go to Worms, to confess Christ before trie great 
 Diet, even if there were as many devils to hinder him, 
 as tiles upon the roofs of the houses. He believed in the 
 protection of providence, when doing the work of the 
 Lord. His faith carried him safely through every or- 
 deal of persecution, and threatened danger. Whenever 
 he took a position, authorized by God's Word, nothing 
 on earth could move him from that position. This is 
 the reason that the purified church, was united and 
 consolidated, on such a solid, immovable rock of truth, 
 in the confessions. There was no uncertain sound. 
 There was no dodging hard questions of doctrine. 
 There was no omission ; but every statement was made 
 with the positiveness of the letter, and the spirit of the 
 divine word. Other confessions and statements of 
 doctrine, intended to be the fundamental law and basis 
 of denominations and sects, you will find evasive, si- 
 lent, ambigitous, non-committal ; because of differences 
 among those holding to the organization. But the 
 Augsburg Confession, and Catechisms of Luther, as 
 well as all the confessional statements of the Lutheran 
 Church, are clear, full, positive, and conformed to Holy 
 Scripture ; of which they are an exact and literal re- 
 production. This is all owing to the clearness, firm- 
 ness, faith, courage, and unity of Luther, whose mind 
 is embodied in the teachings of the church, bearing 
 his name. 
 
 7. He stands for conservatism, and yet the right of 
 Reformation. His motto was that of St. Paul : ' 'Prove 
 all things ; hold fast that which is good." The truth 
 once found, must be held, no matter whether the pa- 
 pists, or the Anabaptists, or the greatest fanatics, held 
 
MARTIN LUTHER 43 
 
 it, or rejected it. So in practice. He did not cut loose 
 from the historic Christian church, or drift away from 
 its safeguards and moorings, as other reformers, and 
 teachers, and leaders, that founded new sects. There- 
 fore we can say with truth, and positiveness, that he 
 created no sect. He purified the church, that Jesus 
 Christ and his Apostles founded. That was his aim, 
 and that was the successful and triumphant result of 
 his life and labors. 
 
 8. Why do we give him such prominence in the 
 churchy and even place his poj r trait in the window ? Be- 
 cause of what he did and what he represented ; as well 
 as because of what he was. We do not worship the 
 man. As a man, he had his infirmities like all other 
 men ; which he also confessed and deplored. We 
 honor him because he is one of the greatest men, that 
 this world ever saw ; and " knew the way of the Lord, 
 and the judgments of our God," as the prophet Jere- 
 miah declares. Nay, he was the greatest of all men, 
 that God ever gave this world, outside of the Prophets, 
 and of Jesus Christ, God's only begotten Son. But 
 whilst we honor him as peculiarly our own, we do not 
 claim him, to the exclusion of other people, that do 
 not bear our name, or his. Luther belongs to the 
 world ; as all great men do. We do not regard him 
 as infallible, or inspired. And we do not agree with 
 him in every word that he uttered ; because we know 
 he was not divine. But we honor him more than any 
 man, since the days of the Apostles, because he 
 accomplished more than any man that ever lived, for 
 Christianity, for humanity, for religion, for the church, 
 for society, and for the world. Although not inspired 
 
44 GOSPEL IN ART 
 
 like the Apostles and Prophets, so as to write the Holy- 
 Scriptures, yet he was the instrument of God ; as com- 
 pletely in his hands, and controlled by his providence 
 and Spirit, as Moses, or Elias. He was the man of 
 God, like David, to set up and save, the altar of the 
 Lord's house and worship. He was the man of God, 
 like Solomon, to build the house ot the Lord, so glori- 
 ously, that it can never be overthrown, but finally 
 will be merged into the temple not made with hands; 
 eternal in the heavens. 
 
 CONCLUSION. 
 
 Let us heed the advice and example of the Prophet 
 Jeremiah, and " Speak to the great men, who have 
 known the way of the Lord, and the Judgment of their 
 God ! " In examining their lives and works, we speak 
 to them, and they speak to us. What we learn of them, 
 may be of the greatest value, for time and eternity. 
 The portraits of these men suggest their works and 
 their characteristics. So, as long as this congregation 
 lasts, it is hoped that the fine figures in the front win- 
 dow, will stimulate research ; and lead many to the 
 same great truths, of which they were such noble ex- 
 positors, and defenders. So that when our life work is 
 done, we may leave the same bright testimony to our 
 children, and to future generations ; and reap the same 
 blessed reward, in the everlasting kingdom of our God, 
 and theirs, through Jesus Christ our Lord. Amen ! 
 
PHILIP ilELANCHTHON. 
 
 The Portrait of the great Reformer Philip Melanchthon is 
 one of the life-size figures in the Memorial Window of Dr. 
 J. S. Trexler. 
 
 Text: i Samuel, iX : i. — "The soul of Jonathan 
 was knit with the soul of David ; and Jonathan loved 
 him as his own sotd." 
 
 I can think of no more suitable passage to express 
 the relation between the two great Reformers, than this 
 text. What David was to Jonathan, Luther was to 
 Melanchthon. And what Jonathan was to David, 
 Philip Melanchthon was to Luther. The two great 
 Reformers and co-laborers, were as firmly bound to- 
 gether, as King David and his brother-in-law. Mel- 
 anchthon was to Luther what ivy is to the oak. The 
 oak is firmly planted in the earth, to stand unshaken 
 for ages, or forever ; and the ivy winds itself around 
 the tree, and shields it with green leaves, and sweet- 
 scented flowers. The ivy cannot stand alone, and 
 neither could Philip Melanchthon. He was a great 
 scholar, especially in Greek and Latin ; and also in 
 Hebrew, and Theology, and Metaphysics. He was of 
 invaluable assistance in the translation of the Holy 
 Scriptures, and in revising Luther's works, so as to make 
 them a little more smooth, and rhetorical ; and take 
 
46 GOSPKI* IN ART 
 
 away some of the most offensive personalities. He 
 taught side by side with Luther, in the same university 
 at Wittenberg, and was greatly beloved. He was a 
 man of most amiable disposition, and heavenly spirit. 
 He fully agreed with Luther in everything ; but orig- 
 inated very little himself. He found abundant work, 
 in explaining and defending the teachings of Luther. 
 It is true that he is called the author of the Augsburg 
 Confession ; and he did write it. But every word and 
 syllable, was submitted to Luther for his approval ; 
 and then corrected and corrected, until it was the mind 
 of Luther, set in the language of Melcanchthon ; like 
 apples of gold, in pictures of silver. Luther took 
 Philip with him to all the great battles of the ecclesias- 
 tics, and sometimes put him forward ; especially when 
 there was any controversy about the original languages. 
 He stimulated Luther in the great attacks, and sym- 
 pathized with him, like a devoted wife, with the hus- 
 band whom she loves. Their souls were knit together, 
 like that of David and Jonathan. It is impossible to 
 give the history of a great man like Melanchthon, in a 
 single discourse. We can only touch upon such inci- 
 dents, as will give us some conception of the man, and 
 why he is always associated with Luther, both in his- 
 tory and art. Philip Melanchthon was born in Bretten 
 of the Palatinate, Feb. 14th, 1497. His father died 
 when he was eleven years old. He was then taken to 
 the house of his grandfather, to live. He was born 
 with great mental power. And to a powerful genius 
 he united great sweetness of disposition, and soon be- 
 came a universal favorite. He had an impediment in 
 his soeech ; which he overcame in somewhat the same 
 
PHILIP MKLANCHTHON 47 
 
 manner that Demosthenes, the Greek orator, did. At 
 the death of his grandfather, soon after his father, he 
 was sent away to school. At the age of twelve years, 
 he composed a Latin comedy ; which greatly pleased 
 the learned Dr. Reuchlin, his nncle. His right name 
 in German, was Schwarzerd, orBlackearth ; which ac- 
 cording to the custom of learned men in that age, was 
 changed into the corresponding word in Greek ; which 
 was Melanchthon. He was sent to the University of 
 Heidelberg. At fourteen years he was made Bachelor 
 of Arts. When 17 years old, he was made Doctor of 
 Philosophy, and began to teach. The Elector Freder- 
 ick, who had established the University of Wittenberg, 
 secured him as Professor of Languages in that Institu- 
 tion, which was already famous, as the school in which 
 Luther, teaching theology, had taken his stand against 
 the pope of Rome ! He performed the journey from 
 Heidelberg to W T ittenberg on horseback ; stopping on 
 his way at Augsburg, where a banquet was given in 
 his honor, by literary men. As each new dish was 
 brought in, he was expected to make an impromptu 
 speech, in Latin, descriptive of the article. After. a 
 while the dishes were so many, that it became monot- 
 onous ; and he replied but once for all. When he ar- 
 rived at Wittenberg, everybody was disappointed, be- 
 cause of his youth, his small stature, his delicacy of 
 constitution, and his seeming" timidity. Four days 
 after his arrival, he delivered his inaugural address, 
 and all hearts were won, by his eloquent Latin, his 
 great learning, cultivated understanding, and sound 
 judgment. Luther was drawn to him at once, as by a 
 magnet. He could not find words strong enough to 
 
48 GOSPEIv IN ART 
 
 express his admiration of the young- man. Melanch- 
 thon returned the affection. He discovered in Luther 
 a kindness of heart, a strength of mind, a courage, a 
 wisdom, which till then he had never found in any 
 man. His reverence and love to him were unbound- 
 ed. " If there be any one," said he, " that I love and 
 embrace with my whole heart, it is Martin Luther. " 
 This was in the beginning of their acquaintance, and 
 in their youth, before the mighty battles were fought, 
 in which these two champions stood shoulder to 
 shoulder, and side by side. Melanchthou was as re- 
 markable for calmness, prudence, and gentleness, as 
 Luther was for wisdom, impetuosity, and energy. Lu- 
 ther communicated vigor to Melanchthon, and Mel- 
 auchthon moderated Luther. They were like positive 
 and negative agents in electricity ; by whose recipro- 
 cal action upon each other, an equilibrium is main- 
 tained. If Melanchthon had not been at Luther's side, 
 the torrent might have overflowed its banks. When 
 Luther was not present, Melanchthon faltered, and 
 gave way for the sake of peace. Luther did much by 
 power. Melanchthon did much by following a slower 
 and gentler method. Both were equally upright, 
 openhearted and generous ; both were full of love for 
 the word of eternal life, and proclaimed it with fidelity 
 and earnestness to the day of their death. The sweet 
 spirit of the Gospel, fertilized and animated all Mel- 
 anchthon' s teachings and reflections. And in his lec- 
 tures, the driest sciences appeared clothed with a 
 grace that charmed all hearers. A. new method of 
 teaching was introduced ; and Wittenberg became the 
 .school of the nation. The impulse that Melanchthon 
 
PHILIP MELANCHTHON 49 
 
 gave to Luther, in translating the Bible, is one of the 
 most remarkable circumstances, of the friendship ex- 
 isting between these great men. Luther compelled 
 Melanchthon to take part in his researches ; consulted 
 him in difficult passages ; and so the work advanced, 
 more rapidly and correctly to completion.. 
 
 As early as 15 16, Erasmus, one of the most learned 
 men at that time living, expressed himself of young 
 Melanchthon in these words : " My God ! what prom- 
 ising hopes does Philip Melanchthon give us ; who 
 although only a boy, deserves equal esteem for his 
 •knowledge in both languages ! What sagacity in argu- 
 ment, what purity of expression, what a rare and com- 
 prehensive knowledge, what extensive reading, what a 
 delicacy and elegance of mind, does not he display !" 
 To another he wrote, "Of Melanchthon I have the 
 most magnificent hopes. So much so, that I am per- 
 suaded, Christ designs this youth to excel us all ; for 
 he not only excels in learning and eloquence, but by a 
 eertain fatality is a general favorite ! Honest and can- 
 did men are fond of him, and even his adversaries can- 
 not hate him." Just six months before Melanchthon 
 came to Wittenberg, Luther had nailed his 95 theses on 
 the door of the church, in opposition to indulgences ; 
 and began his crusade against corruption all along the 
 line. His teachings circulated so rapidly, that it 
 seemed in the language of a historian of the time, as if 
 Angels had served us as postmen, or mail carriers. 
 Melanchthon with all his learning, was therefore at 
 once precipitated into the great conflict. Everybody 
 saw the great change produced by the Reformation. 
 The very necessities of the times created the demand 
 4 
 
50 GOSPEL IN ART 
 
 for a purification of the church, school, and state. 
 Reuchlin, the uncle of Melanchthon, as well as Eras- 
 mus, was favorable to a reformation of the church ; 
 but both seemed to cool down in their love for their 
 young friend, whom they had so highly recommended, 
 because they'thought he was going too fast, and becom- 
 ing too ardent in his zeal and devotion, to the views of 
 Luther. 
 
 1 ' Melanchthon soon discovered that a turning point 
 had been reached in the history of the Christian Church, 
 and that Luther, partly because of his humility, and 
 also his powerful, and Apostolic faith, was the man 
 chosen of God, to bring about this blessed revolution. 
 But an opportunity was soon to be afforded the ingeni- 
 ous youth, to step upon the battlefield of the Reforma- 
 tion himself, and fight the good fight of faith at 
 Luther's side." Ledderhose. This was the great dis- 
 pute that took place at Leipzig, June 27, 15 19. This 
 discussion was to be between Dr. Eck, the commis- 
 sioned champion of the Pope, and Luther and Carl- 
 stad on the other side. Many learned men and stu- 
 dents, were present at this discussion ; and as the Wit- 
 tenbergers entered the town, Melanchthon rode by 
 Luther's side, in a carriage. The first discussion was 
 between Kck and Carlstad, on some minor points ; and 
 then came the battle between Eck and Luther, on the 
 pope's Supremacy, Purgatory, Indulgences, Penan- 
 ces, Absolution, and Satisfaction. The contest was 
 long and hot, lasting three weeks. Luther placed 
 himself then, as ever, in the citadel of God's word, and 
 came forth unconquered. Melanchthon sat by and 
 supported his two friends, Carlstad and Luther, with 
 
PHILIP MKUNCHTHON 5 I 
 
 private observations and assistance. It is said, this 
 annoyed the Roman champion very much ; who occa- 
 sionally found time to cry out, " Be silent, Philip, and 
 mind your own business ; and do not disturb me ! " 
 It was a great lesson for Melauchthon. It strength- 
 ened him for his whole life, in the maintenance of the 
 truth. He soon had the opportunity to lock horns 
 with this Roman Bull himself. Kck, in contempt, 
 called him, " The bold little man." And the Witten- 
 berg teacher of languages, was mocked, as the shoe- 
 maker who wanted to know more than his last ! 
 Eck was so worsted in these conflicts, that he would 
 never dispute with the Wittenbergers any more. Me- 
 lauchthon' s industry was very great. He was gener- 
 ally found in his study till 2 o'clock in the morning. 
 He published a series of volumes on the books ot the 
 Holy Scriptures. He saw very clearly, that the foun- 
 tain of Divine Truth, that had been obstructed, must 
 again be made to flow. These books had a rapid sale, 
 and passed through many editions. His greatest work 
 was called Loci Communes ; which followed the pure 
 dictates of the Bible, and treated of practical matters, 
 like justification, original sin, the law and the gospel, 
 faith and good works, &c. I^uther puts this estimate 
 upon his writings : "I have been born to war, and to 
 fight with tactions and devils ; therefore my books are 
 stormy and warlike. I must root out the stumps and 
 stocks ; cut away the thorns and hedges ; fill up the 
 ditches ; and am the rough forrester, to break a path, 
 and get things ready. But Master Philip walks 
 gently and silently ; cultivates and plants ; sows and 
 waters with pleasure ; as God has gifted him so rich- 
 
52 GOSPEL IN ART 
 
 ly." He was now made a Bachelor of Divinity, as 
 well as Master of Arts ; but never obtained the Doc- 
 torate, although Luther said, he was a "Doctor, above 
 all Doctors." Thus the strife went on and deepened, 
 until Luther was incarcerated in the castle of Wart- 
 burg, in order to save him from the fury of the Papists, 
 after the Diet of Worms. Then for a while all care 
 and responsibility of the cause of the Reformation, and 
 of the purified churches, devolved upon Melanchthon. 
 He took this sorely to heart and wrote to his friends : 
 "Our Elijah is not yet with us, although we know 
 that he lives ; and we wait and hope for him." "My 
 longing for him tortures me grievously." Luther 
 scolded him for this in a special message and said : 
 "Even though I should be lost, the gospel will lose 
 nothing by that ; for in that you excel me, and follow 
 Elijah as an Elisha, with a double portion of the spir- 
 it ; which may the Lord Jesus bestow upon you in his 
 mercy ; Amkn !" Another letter from Luther says, 
 "And what are you doing, my Philip ? Do you pray 
 for me that this unwilling imprisonment and conceal- 
 ment, may redound to the greater glory of God? 
 Here I sit, and all day long place before me the picture 
 of the church, and lament my insensibility ; that I 
 am not drenched in tears, and with my eyes as foun- 
 tains of tears, to weep for the slain of the daughter of 
 my people. Do you as a servant of the Word, stand 
 in the midst, and guard the walls and the gates of Je- 
 rusalem, until they come upon you also ! You under- 
 stand your calling and your gifts. I pray for you above 
 all other things, and trust my prayer availeth. Do 
 thou likewise ! Let us bear our burden together. We 
 
PHILIP MELANCHTHON 53 
 
 stand alone in the battle. After me, they will fall upon 
 you. " 
 
 From this time on we can only allude to special 
 events and circumstances, in which Melanchthon comes 
 prominently before us in history. And we cannot no- 
 tice all of these in this short discourse. The part taken 
 by him in the preparation of the great Confession of 
 Augsburg, deserves the most careful thought. This 
 is the oldest confession of Christian doctrine, after the 
 Apostolic, Nicene, and Athanasian Creeds ; and older 
 than that of the Roman church. It is also the most 
 Catholic, broad, scriptural, difmite and full, of any 
 document ever written, as the foundation, or doctrinal 
 basis, of the church. It will stand forever ; because it 
 is a summary of scripture doctrine. Philip Melanch- 
 thon is the writer and composer of this great work. 
 He clothed it with suitable language, as with a dress, 
 and he deserves great honor for his work. It is as nearly 
 perfect, as any work can be, which is not given by in- 
 spiration of the Holy Ghost, word for word. As to 
 the substance and subject matter of the Confession, 
 Melanchthon cannot be called its author. Every ar- 
 ticle, and every doctrine, had long before been agreed 
 upon. So there was no invention, or newly arranged 
 expression but a plain statement of fact and taith. 
 Melanchthon put the articles together in systematic 
 order, and submitted every one to Luther several times 
 for revision, and correction. The style of composition 
 is that of Melanchthon ; but the doctrines taught in 
 their very shades of expression, and meaning, are 
 Luther's ! Luther was intentionally kept out at Coburg, 
 a short distance from Augsburg, so that all bitterness 
 
54 GOSPEIv IN ART 
 
 of personal feeling and hatred against him, might be 
 avoided ; and yet, that messengers might notify him of 
 every change that might be proposed. Melanchthon 
 being of such a mild temper, and so easily imposed 
 upon, the great Confession was in some danger. L,u- 
 ther had to strengthen him by letter from Coburg every 
 day. At one time he wrote to Philip, "Why do you 
 unceasingly trouble and worry yourself? If our cause 
 is wrong, let us recant ; but if it is* right, why do you 
 make God a liar, concerning his great and precious 
 promises, because he bids us be of good cheer, and be 
 satisfied ? You are troubled thus by your philosophy, 
 and not your theology. What more can the devil do 
 than kill us ?" Melanchthon wrote to Luther as fol- 
 lows : "We are here constantly in the greatest trouble, 
 and shed tears continual 1 y, which has been aggravated 
 by still greater distress to-day, when M. Veit's letters 
 informed us, that you were so highly displeased with us. 
 that you would not even read our letters ! My dear 
 Father, I do not wish to increase my sorrow, by many 
 words ; but only ask you to consider where, and what 
 danger we are in ; having no other comfort, but your 
 encouragement alone. The Sophists and Monks, are 
 making every effort to excite the Emperor against us. 
 At no time have we stood in greater need of your ad- 
 vice and encouragement, than at this time ; as we have 
 followed you as our head, in the most dangerous cause, 
 up to the present time, I pray you take our part now. 
 Christ permitted himself to be awakened when the 
 vessel was in danger, and we are in still greater dan- 
 ger ; and nothing worse could happen to us, than that 
 you should forsake us !" "I desire you to inform me 
 
PHILIP MELANCHTHON 55 
 
 how much we may yield to our adversaries, if it become 
 necessary ? " To this Luther replied : " According to 
 my opinion, you have already conceded too much to the 
 Papists ! You are troubled about this matter, be- 
 cause you do not understand its beginning, nor end ! 
 God has set it in a place, which you cannot reach 
 either by your rhetoric, or philosophy. That place is 
 called faith ; in which are all things which we cannot 
 see, or understand. Whoever wishes to make these 
 things visible, open, and comprehensible, as you do, 
 will get sorrow and weeping for his pains ; even as you 
 have, against our will. " "We can yield everything 
 but the Gospel ; that must be free, and stand for- 
 ever ! " 
 
 I will yet allude to the sickness of Melanchthon, and 
 his wonderful recovery by the help of Luther. You 
 have doubtless all heard of this before ; but' as it is one 
 of the most important incidents of his life, it is worth 
 mentioning again. Melanchthon was not only very 
 conscientious, but also sensitive. He had been greatly 
 troubled about various things, for which he was not 
 responsible, and he grieved very much over them. His 
 worry and trouble caused him to fall sick at a place 
 called W T eimar ; more on account of his mental distress 
 and melancholy, than anything else. His strength 
 failed rapidly, and certain death seemed to be his only 
 prospect. When he was thus seriously ill, and in 
 danger of death, the elector sent for Luther ; who rode 
 day and mght from Wittenberg, in order to reach him 
 alive. When he arrived, to his sorrow he found him 
 as had already been reported. His eyes were already 
 dim, his reason gone, he could not speak or hear, and 
 
56 GOSPEL IN ART 
 
 his countenance was loose and fallen. He recognized 
 no one and could neither eat nor drink. When Luther 
 looked upon him, and was not recognized, he was great- 
 ly shocked, and said to his companion, " God forbid ! 
 how has the devil abused this noble instrument ! " He 
 immediately turned his face toward the window, and be- 
 gan to pray most earnestly to God. Then he said, 
 " God our Lord was obliged to hear me. For I cast 
 my burden before his door, and besieged his ear, with 
 all his promises, that he would hear my prayer ; so that 
 he was obliged to hear me, if I was to trust his prom- 
 ises. " He then stepped up to the bed, and took 
 Philip by the hand, and spoke in a loud voice, " Be of 
 good cheer Philip, }^ou will not die ! Although God 
 has reason enoueh to take away life, yet he hath no 
 pleasure in the death of a sinner ; but that he should 
 return from his ways and live. If God called again and 
 received Adam and Eve, the first and greatest of all 
 sinners upon earth, he will not cast thee out, my Phil- 
 ip, nor suffer thee to perish in sin and sorrow. There- 
 fore do not give way to despondency ; and do not mur- 
 der yourself, but trust in the Lord, who is able to kill 
 and make alive, wound and bind up, scourge and heal 
 again. " Luther understood perfectly well the trouble 
 of his heart and conscience. When he had thus held 
 his hand and addressed him, Philip began to draw his 
 breath more naturally again, but could not say any- 
 thing for a long time. He then turned his face toward 
 Luther, and began to entreat him for God's sake not to 
 detain him any longer, but let him die in peace. He 
 declared that he was upon a good journey and should 
 be allowed to proceed ; for nothing could happen to 
 
PHILIP MELANCHTHON 57 
 
 him, that he more greatly desired. " Luther replied 
 ' l By no means, Philip ; you must serve the Lord 
 awhile longer in this world. " Philip became more 
 and more animated, and Luther immediately ordered 
 some soup to be prepared, and took it to him, himself. 
 But Philip refused to taste it. But Luther forced him, 
 exclaiming, " Do you hear Philip? You must eat, or 
 I will excommunicate you !" He was prevailed upon 
 by such language, and began to eat a little, and thus 
 gradually regained his strength, and recovered." Led- 
 derhose. Melanchthon said himself afterwards, "If 
 Luther had not come, I should have died." He out- 
 lived Luther, by fourteen years, and assisted at the 
 funeral obsequies of his much loved friend. Melanch- 
 thon was married, Nov. the 29th, 1520, to Catharine, 
 daughter of Mayor Crapp, of Wittenberg. And this 
 union was blessed with four children, two sons, and 
 two daughters : Philip, George, Anna, and Magdelin. 
 He was a great friend of children, "nd regarded his 
 own, with the deepest affection. . . . After the 
 death of Luther, the care of all the churches and 
 schools, seemed to devolve upon Melanchthon, as the 
 spiritual head. Although the great battles had all 
 been fought, the agony of his mind was very great, be- 
 cause of some controversies among the Protestants, 
 themselves. Especially did the new doctrines of the 
 Zwinglians, and Calvinists, give him great pain. And 
 he longed to leave the fighting, militant church for the 
 church triumphant. He died April 19th, 1560, aged 
 63 years and 63 days. His mind was calm and death 
 approached him gradually, in the midst of many pray- 
 ers, exhortations, and Scripture passages, repeated 
 
58 GOSPEL IN ART 
 
 aloud. Among his last words were : " Christ is made 
 unto us, wisdom, righteousness, sanctification and re- 
 demption ; therefore let him that glorieth, glory in the 
 Lord. I perpetually bear in mind the words of the 
 Apostle John, " But as many as received him, to them 
 gave he power to become the Sons of God, even to 
 them that believe on his name. " When the passage 
 among many others was repeated to him, " Into thy 
 hands I commit my spirit, Lord God of truth, " they 
 asked him if he heard it; and he replied " Yes, " 
 loud enough to be heard by all. This was the last 
 word he uttered upon earth. 
 
 After his death, his body was laid out in his study, 
 and all were permitted to view it, for two days. Some 
 touched his head. Some pressed his hand, and many 
 tears were dropped into his coffin. Citizens brought 
 their children to look upon him, so that they might in 
 future times be able to say what kind of looking man 
 he was. The following paper was placed in his lead- 
 en coffin. De Aubigne. "In this coffin Philip Me- 
 lanchthon was buried ; who was a Professor of the 
 Holy Scriptures, and of the good arts, 42 years. He 
 was an excellent, learned, pleasant, sensible, sincere, 
 pious and holy man ; patient and benevolent towards 
 the poor; the most faithful and diligent assistant of 
 the sainted and revered Doctor Martin Luther, in ex- 
 plaining and establishing the pure doctrine of the di- 
 vine Word, which had been darkened by the fraud of 
 the Roman popes, the juggling of the monks, and a 
 great number of abuses." He was buried by the side 
 of Luther ; that as in life thev stood side by side, as 
 we see them in our front window, so in death they 
 should not be divided. 
 
PHILIP MEUNCHTHON 59 
 
 CONCLUSION. 
 
 While this world stands, these two great characters 
 will be known as heroes and benefactors of the human 
 race ; as well as devout servants of the living God. 
 They will always be associated together, as if their 
 souls were knit together. Their work was one. And 
 they now reap the same blessed reward, in heaven. 
 We can see them by faith even now, standing together 
 by the side of Abraham, and # Moses, and Elijah, and 
 David, and the Apostles, near the great white throne, 
 praising God and the Lamb, and shining as stars for- 
 ever in the kingdom of the Lord. May we all at last 
 reach their happy condition, and blest abode, through 
 Jesus Christ our Lord ! Amen ! 
 
 Facts verified by De Aubigne and Ledderhose. 
 
CHRIST BLESSING LITTLE 
 CHILDREN. 
 
 A Memorial Window presented by the Ladies' Aid Society 
 of the Church. 
 
 Tkxt : Mark, io : 13 — i6. — ",4;z^ they brought 
 young children to him, that He should touch them ; and 
 His disciples rebuked those that bro2ight them.''' 
 
 The picture of Christ blessing little children, is one 
 of the most heart- touching object lessons, that we have, 
 in this church of beautiful windows. We owe it to the 
 thoughtful kindness of the Ladies' Aid Society, that 
 we have so large and elegant a window, devoted to 
 this interesting subject. I doubt if any single act in 
 the life of our Saviour, has left such an impressiou upon 
 the christian world as this. It is engraven on the 
 hearts of all affectionate, pious parents, even as it is 
 fixed and sealed in the glass, and burnt into it by fire. 
 The same grand picture is burnt into the heart of lov- 
 ing parents by Jthe fire of affliction and bereavement. 
 
 How many millions of weeping eyes have been turned 
 to "this scene here depicted ; and though dim with tears, 
 have been thrilled and comforted, with the glorious and 
 pathetic view. The words that explain the scene to 
 the sad and sorrow-stricken, who have had their prec- 
 
PRESENTED BY THE EADIE3' AID SOCIETY. 
 
CHRIST BLESSING LITTLE CHILDTEN 6 1 
 
 ious little ones taken out of their arms, and laid in the 
 cold grave, are sweeter than honey ; stronger than 
 death ; and richer in meaning and comfort, than all 
 things else that the world possesses. - And yet this 
 picture in our window, is not perfect. It is not equal 
 to the reality, which it represents. It does not do jus- 
 tice to the subject. It serves to remind us of the trans- 
 action, but that is all. There are but three ages pre- 
 sented to us by this artist, in the figures of the three 
 dear little children around the Master. There must 
 have been more ; and some of more tender age ; even 
 infants, in their mothers' arms. Some painters have so 
 represented ; and grouped the mothers with their babes. 
 Matthew says, that the little children were brought to 
 Christ, and that they did not come themselves. Which 
 shows that the parents, and other dear friends, were in- 
 terested in having the mighty Saviour touch them ; 
 and that the children were not of sufficient age to know 
 the value of their presentation, to choose for them- 
 selves, or to understand fully who it was that was put- 
 ting his hands upon them ; or for what purpose it was 
 done. They are said to have been young children, and 
 not children merely ; which would be as likely to refer 
 to infants, as to little boys and girls. Doubtless if the 
 mothers brought them, they brought all that they 
 had, and of different ages. What mother, upon such 
 an errand, would forget any, or leave one at home ? 
 The object for which they were brought, was not to 
 have them instructed and taught by the great Teacher, 
 as Mary was, that sat at His feet, and chose that good 
 part, that could never be taken away from her. It was 
 not now divine and heavenly wisdom that was sought ; 
 
62 GOSPEL IN ART 
 
 or to behold the compassionate face of the dearest friend 
 of man on earth ; and to engage in his praise. All 
 this* convinced us, that these children were not capable 
 of these things • but were more likely passive, in the 
 hands and arms of their parents. They were to be 
 touched by the great Physician ; and blessings were to 
 be secured by the touch ; which could be done to an in- 
 fant of one day old, as well as to a child often years of 
 age. Then in the rebuke which Christ gave to his dis- 
 ciples, for trying to prevent the eager and believing peo- 
 ple from bringing their young children, he calls them 
 ' 'little children. ' ' This applies more certainly to infants, 
 than to children that could walk, or run by themselves, 
 without the help or support of parental arms. The 
 model which Christ makes of the little child, when he 
 says, ' 'Whosoever shall not receive the kingdom of God 
 as a little child, he shall not enter therein," is proof 
 conclusive, that these little children, or some of them, 
 were infants,. For it is not children merely, that are 
 models of submission, humility, and passive or receptive 
 faith, but infants ; and adults must possess these qual- 
 ities. Little boys and girls, though sometimes exceed- 
 ingly sweet, and gentle, and aimiable, may also begin 
 sometimes at an early age, to be stubborn and self- 
 willed ; and could not therefore furnish a perfect model 
 for adults, such as the Saviour intended and required. 
 The most convincing and conclusive proof, that these 
 children were infants, is the statement that he " took 
 them up in his arms, put his hands upon them, and 
 blessed them. " Is it not more natural to suppose that 
 he would take infants in his arms, than boys and girls, 
 such as some people would have us believe were the 
 
CHRIST BLESSING LITTLE CHILDREN 63 
 
 only ones noticed ? We do not wish, or pretend to say, 
 thatChrist would not look favorably upon little boys and 
 girls, and that there were none such among those pre- 
 sented to him for his blessing, along with the little 
 ones that were held in their mother's arms. But we 
 must insist that our artist has not given us a perfect 
 representation of Christ blessing little children, because 
 he has left out the ones that are emphasized in the nar- 
 rative, and the ones most innocent, although not abso- 
 lutely innocent, because all are born in sin. But the 
 matter is completely settled and fixed without contro- 
 versy by Luke, 18 : 15. where it is said, "And they 
 brought unto him also infants, that he would touch 
 them." " And the disciples rebuked them that 
 brought them ;" no doubt because of their age. Now, 
 if children of all ages can be called infants, which barely 
 is possible under certain circumstances, then all ages 
 may have been in the number of those upon whom the 
 Savior laid his hands and blessed, as well as held in 
 his arms. But of one thing we are certain, and that 
 is, that the term "infants" includes the youngest 
 babes. I have said so much upon this subject, because 
 I can not allow a picture, or Scripture object lesson, to 
 misrepresent the truth, any more than I would a false 
 teacher. And also because a certain class of people 
 wish to deprive infants from the full benefits of Christ's 
 atonement, and the means of grace which he ordained, 
 and which they are capable of receiving, as well as 
 adults. We must take this picture therefore, only as a 
 general sign and reminder of what Christ did, referring 
 to the subject as a whole ; and not at all as literally cor- 
 rect, in teaching the kind of children that were brought 
 to Christ and received by him. 
 
64 GOSPEL IN ART 
 
 1. NOW LET US NOTICE THE OBJECT AND PURPOSE 
 OF BRINGING THE LITTLE ONES TO CHRIST. 
 
 The sacred writers say, "That he might touch them, 
 and bless them." 
 
 i. This may have been in the first place, a blessing 
 upon their bodies. The blessing of health, and strength, 
 physical development, growth, comeliness, long life, 
 and earthly prosperity and success. Even this, the 
 lowest and most unworthy motive, was not to be con- 
 demned. Because it acknowledges the dependence of 
 human beings of all ages, upon the help of God ; and 
 puts the bodily keeping and welfare of our loved ones, 
 in the divine hands, which is right for us all to do. It is 
 a lesson for us to pray to God for our daily bread ; and 
 trust him for the same. But we must also, believe that 
 those people who presented their children to Jesus for 
 his blessing, had a higher object in view ; and that 
 was, 
 
 2. In the second place, that their souls might be par- 
 doned, purified, a?id made meet for the kingdom of 
 heaven. They had doubtless heard his teaching, and 
 his doctrine, concerning eternal life and salvation. 
 And they believed, that as he had the words of eternal 
 life, and as he was the way, the truth, and the life, as 
 well as the door by which all must enter heaven, he 
 could and would, qualify those who came to him, for 
 everlasting salvation at the right hand of God, in that 
 world of light and glory, from which he had descended 
 to earth, and into which he would ascend again and 
 enter, when this life should end. This was of all 
 things most desirable. And parents who desired to be 
 saved themselves, would naturally desire this for their 
 
CHRIST BLESSING LITTLE CHILDREN 65 
 
 children also. This same desire actuates all good 
 people to-day ; and will continue to actuate them to 
 the end of the world. If we desire any practical 
 lessons from the aot of Christ, as set before us in the 
 picture of this great window, it must be mainly in the 
 line of spiritual benefits, for time and eternity. The 
 question confronts us, how can we bring our children 
 to the Savior now, that he may bless them ? He is 
 no longer visibly present among us, so that we can do 
 as the people did during his ministry. We must 
 therefore inquire how he is present with us in an in- 
 visible manner, so that we can bring the little ones to 
 him in our day ; bring them into such an actual con- 
 tact with him, that they may feel his invisible touch, 
 have his invisible hands laid upon them, and receive 
 his blessing spiritually ; and yet as really, as if we 
 saw him with our natural eyes, taking them up as of 
 old, to bless them. 
 
 II. IN ONE WORD HOW CAN WE BRING OUR 
 CHILDREN TO JESUS NOW? 
 
 i. Some make a great deal of prayer ; and claim 
 that if we hold our children up in the arms of prayer, 
 he will take them and lay his hands upon them, and 
 bless them. This may be truly so, and should not 
 only be encouraged, but insisted upon, as an indis- 
 pensible duty. But it requires, first of all, that we 
 should have the assurance of the Savior's presence with 
 us, though we see him not, when we pray. What 
 assurance have we of this ? We have such assurance 
 in his promises. "There is therefore now no con- 
 demnation to them that are in Christ Jesus, who walk 
 not after the flesh, but after the spirit." Whoever is 
 
 5 
 
66 GOSPEL IN ART 
 
 in Christ, must have his presence wherever he may 
 be ; and can be sure that when he prays for his chil- 
 dren, he is handing them to him, to put his hands 
 upon them, and bless them. Then he says to his dis- 
 ciples, "IyO, I am with you always, even unto the end 
 of the world ! " Now such as can claim this promise, 
 can also say, "Here Lord, is my child, bless it with 
 the same blessings, that thou hast given me ! " And 
 their faith sees him take the little ones in his arms, 
 and bless them with his grace. 
 
 2. There is also a special a?id particular place, where 
 Christ has promised to meet with his disciples, and be in 
 the midst of them ; and that is, where two or three are 
 gathered together in his name. What is this place, but 
 the church and congregation of the righteous ? Par- 
 ents who bring their children to the house of God, 
 where the Gospel is preached, the word of God is 
 taught, divine worship is celebrated, and the Holy 
 Sacraments administered, may be sure of having their 
 little ones near the Savior ; where he can reach them, 
 lay his hands upon them, take them up in his arms, 
 and bless them. 
 
 j. It is the same with the Holy Sacraments ; especi- 
 ally the Sacrament of Baptism. This institution is 
 peculiarly adapted and fitted for little children ; be- 
 cause they can be presented by their parents, and the 
 water and the word applied to them, which constitute 
 the true Christian Baptism, whereby they receive that 
 new birth, which Christ describes as consisting of 
 "water and of the spirit ;" and without which no one 
 can see the kingdom of God above. But is Christ 
 himself in the ordinance of Baptism, in such a way, 
 
CHRIST BLESSING LITTLE CHILDREN 67 
 
 that whosoever is baptized, comes in contact with 
 him ? This is disputed by some, who deny the bene- 
 fits, and the efficacy of this Sacrament. We can only 
 prove the presence of Christ in Baptism by those 
 passages of Scripture, that give promise of its nature 
 and results. "Go ye and make disciples of all nations, 
 baptizing them in the name of the Father, the Son, 
 and the Holy Ghost." Making disciples, is introduc- 
 ing them into the Christian church ; and the Christian 
 church is the body of Christ as taught in Romans, 
 12:5, and in 1. Corinthians, 12 : 27, where the Apostle 
 describing all the offices of the church, and the mem- 
 bers of the human body, says, "Now ye are the body 
 of Christ, and members in particular." Of this body 
 of Christ, which is the holy Christian church, there 
 is also one head, which is Christ himself, without any 
 members, in his divinity. So then, those that are 
 baptized, and made disciples, are in his body, and 
 joined to him as the divine and living head. This 
 looks as though we bring our children to Christ, 
 when we bring them to the Sacrament of Baptism. 
 In the church which is his body upon earth, he de-. 
 clares that he will be present always, to the end of the 
 world. Now let me ask how will children get into the 
 body of Christ, the holy Christian church, if not by 
 baptism ? It is the door, just as circumcision was 
 among the Jews. Children are not in the church by 
 natural birth, or flesh and blood, or the faith and 
 justification of their parents ; and are the children of 
 wrath, because born in sin. "That which is born of 
 the flesh, is flesh ; and that which is born of the 
 spirit, is spirit." Human nature is unholy ; and 
 
68 GOSPEL IN ART 
 
 children must be born again, and born of God. To 
 have access to Christ, to his body, to his head, and 
 heart, one and all must be made his disciples, by the 
 right of Baptism. The promise is declared positively 
 to belong not unto us only, but also to our children. 
 Again, as Baptism is the institution of Christ, he 
 must necessarily support it with his grace and bless- 
 ing, to make it efficacious in accomplishing what he 
 designs thereby. He is therefore in this ordinance 
 with the influences and operations of his grace and 
 spirit, the same as in the Gospel ; only in a more local 
 and concentrated form. The Apostle Peter tells us in 
 his ist Epistle, chapter 3, verse 21, ''The like figure 
 whereunto, even Baptism doth now also save us." But 
 how can Baptism save us ? It is but a handful of 
 water ! And there is but one Savior, the man Christ 
 Jesus ; neither is there salvation in any other. "For 
 there is none other name," says Paul, "given under 
 heaven among men, whereby we must be saved, but 
 the name of Jesus." And yet Peter says, "Baptism 
 doth now also save us ! " How can this be possible, 
 without any contradiction ? Only in one way ; and 
 that is, because Christ is himself in Baptism, his ap- 
 pointed means of regeneration. The proof is becom- 
 ing stronger and stronger. The language is too plain 
 and irresistible. The Apostle Paul actually says to the 
 Galatians, 3 : 27, that when we are baptized, "we are 
 baptized into Christ ; and put on Christ ! " Let me 
 repeat the verse, "For as many of you as have been 
 baptized into Christ, have put on Christ." And yet 
 some great and noted preachers, say in their pulpits, 
 and in their published sermons, "Children maybe 
 
CHRIST BLESSING LITTLE CHILDREN 69 
 
 brought to Christ, but not by Baptism ! " What awful 
 stupidity ! What terrible effrontery, partiality, and 
 prejudice ! Anything so monstrously absurd as the 
 contradiction of all Scripture, is nothing less than a 
 species of infidelity ; if not of actual blasphemy. 
 I would sooner cut off my arm, than contradict God, 
 and defy his word. 
 
 Christ is as certainly in holy Baptism as the Holy 
 Ghost is ; and therefore we are born in Baptism, both 
 of water and the spirit. At the same time that the 
 earthly element of water is administered to a proper 
 subject, according to the command of Christ, the 
 divine element of the Holy Ghost, is administered by 
 Christ himself ; the real, true, and divine Adminis- 
 trator. 
 
 I said if the subject be a proper one. But little 
 infant children are not onl>< the best subjects, but the 
 models, according to which all others must be made 
 to conform. You cannot fail to see from all this, that 
 we bring the little children to Christ himself, when 
 we bring them to th 1 *s Sacrament, which was ordained 
 for the purifying of their souls, in this "merciful laver 
 of regeneration and renewing of the Holy Ghost." 
 We must therefore now, and at all times, declare that 
 the reason why we make Baptism of so much import^ 
 ance, both to children and adults, is because it is not 
 an empty ceremony of water, and of man's words, and 
 of man's manipulations ; but a sacred vessel, filled with 
 Christ and the Holy Ghost, and the grace of God. 
 Baptism is not mere water, as the shallow and erro- 
 neous teachers maintain, but a divine Sacrament ; 
 filled with the fulness of God, and the divine power. 
 
70 GOSPEL IN ART 
 
 If Christ was much displeased with those who tried to 
 prevent the little children from coming to him, when 
 visibly present on earth, he must be equally displeased 
 with those, who prevent them from coming to him 
 now, in the way of his appointment and command. 
 
 4.. There may be still other ways of bringing chil- 
 dren to Christ ; especially such as are above the age of 
 infants, and capable of receiving instruction. When 
 we teach them the truth of God's word, and point 
 them to the L,amb of God that taketh away the sin of 
 the world, we present them to Christ. 
 
 5. There is a more solemn way in which we can give 
 our children to Christ, and that is, when they die, to 
 say : ' ' The Lord gave, the Lord hath taken away, 
 blessed be the name of the Lord. ' ' This is the hardest 
 duty to perform, and at the same time the last and the 
 best. It breaks the heart to do it, but it produces that 
 brokenness of heart, which constitutes the sacrifice of 
 God, that he will not despise. It requires a great 
 struggle to acquiesce in a loving Savior's merciful 
 demand, when in the sickness and death of our dear 
 little ones, we hear him say, "Suffer the little chil- 
 dren to come unto me and forbid them not ! " But 
 faith and love will enable us in such a painful extrem- 
 ity to say, "If it be possible let this cup pass from 
 me; nevertheless not my will but thine be done!" 
 Oh, the multitudes of little children around the throne 
 of Christ in heaven ! They are all touched, and 
 blessed and crowned by the blessed Savior. They are 
 clad in the beautiful robes of the cherubs, and happy 
 as the angels of God ; making a picture of loveliness, 
 far surpassing any work of art, or earthly scene ; and 
 
CHRIST BLESSING LITTLE CHILDTEN . 7 1 
 
 reconciling us to our loss, until we join them in their 
 glad anthems of praise, to him that sitteth upon the 
 throne and the Lamb forever ! There is an abundance 
 of consolation in the death of little children. He 
 who took them up in his arms when in his humility 
 upon earth, is the same in his glory, and takes the 
 little ones to himself in heaven. Knowing and be- 
 lieving this, we cannot forbid them to go to him now 
 when he calls. 
 
 CONCLUSION. 
 
 Let the large window with Christ and the little 
 children, be a constant exhortation and appeal to us, 
 to bring all our children to him, from the date of their 
 birth to the day of their death. They are only secure 
 when with him. Let it be an encouragement and a 
 lesson of hope to parents, to Sunday school teachers, 
 and pastors. And let us all be well assured, that 
 little children have their place, and full share, in the 
 church and kingdom of Christ on earth, and in the 
 kingdom of glory. Yea, that they will compose by 
 far the larger portion of the general assembly and 
 church of the first born, whose names are written in 
 heaven. 
 
 "Around the throne of God in heaven 
 
 Thousands of children stand, 
 
 Children whose sins are all forgiven 
 
 A holy, happy Band, 
 
 Singing Glory ! Glory ! Glory be to God on high ! ' ' 
 Let us strive to be like the little ones ourselves, that 
 we may make our calling and election sure, and be 
 numbered with the hosts of infant souls, made white 
 in the blood of the Lamb ! Which may God in his 
 mercy grant us, for Christ's sake. Amen. 
 
riARY AT THE FEET OF JESUS. 
 
 This is the Memorial Window donated by the Bible Class 
 of which Rev. Prof. C. C. Boyer, Ph. D., is the teacher. 
 
 Text : IyUKE, 10:42. — " But one thing is needful ; 
 and Mary hath chosen that good part, which shall not be 
 taken away from her." 
 
 The picture of Mary, sitting at the feet of Jesus, in 
 the window which the Bible Class kindly put into 
 this church, is rich and fruitful in suggestions for all 
 men, and especially for the young. A teachable dis- 
 position, and a desire for learning, is indicated by the 
 humble and lowly posture of the pupil. Such an op- 
 portunity for high and holy attainments, was perhaps 
 never enjoyed by any mortal, as by this modest 
 maiden ; and seems certainly to have been well im- 
 proved. For while Martha was occupied with her* 
 duty, in another line, that of hospitality, and serving 
 the Master's bodily wants, she had not a proper con- 
 ception of the character of her guest, or she would 
 not have been so careful and troubled about many 
 things that were not necessary. The contrast between 
 these two sisters is very great, and they serve as re- 
 presentatives of two great classes of people that still 
 exist. There are, alas, a great many more Marthas, 
 than Marys in the world, and even in Christian com- 
 
PRESENTED BY THE BIBEE CEASS. 
 
MARY AT THE FEET OF JESUS 73 
 
 munities. Certainly the elder sister thought she was 
 doing her duty, and her motives could not be con- 
 demned. Where she failed was in comprehension and 
 conception of her privilege. It was ignorance in 
 Martha. And well would it be now, if all that do 
 err and come short of duty, did it as she, through 
 ignorance. But many are far more guilty. The care 
 ot the world, and the deceitfulness of riches, choke 
 the good seed of the truth, so that it cannot bring 
 forth good fruit to perfection. The life that now is, 
 and the present world, occupy so much attention, that 
 the Gospel is preached in vain. Mary of Bethany, 
 seemed to know and realize, that what she could learn 
 of the Master now, was worth more than all the world 
 besides. She reapt her harvest when it was ripe. She 
 thrust in the sickle and gathered while the sun shone. 
 She appreciated the privileges of the moment and the 
 day. She seemed to know that these opportunities of 
 having Christ with them as a guest, would not last 
 forever, and she must value the moments as fraught 
 with more than gold and jewels unnumbered ; and she 
 gathered a vast and precious store. See her sitting 
 with eager and longing intent, and earnest and solemn 
 attention, with ears and eyes, and every bodily sense, 
 strained to the utmost capacity to drink in from the 
 fountain itself, the sweetest stream of knowledge, 
 that mortal ever drank. Her soul was thrilled with 
 the same element, and fed with the same aliment, that 
 the inhabitants of heaven enjoy. But to-day, we 
 have almost a similar state of things. We have 
 churches and church services, in which Christ is pre- 
 sent and willing to teach by his servants, and the 
 
74 GOSPEL IN ART 
 
 majority stay at home, or go abroad, and neglect ani 
 despise their opportunities, and like Esau, sell their 
 very birthrights for a mess of pottage. Whilst the 
 fewest number come in the spirit of Mary and sit at 
 the feet of Jesus, that they may learn of him. No 
 doubt many a soul will say in the day of judgment, 
 "I could have gone to church every Sunday, but I 
 did not see the use of it, and preferred my wordly em- 
 ployments and interests, or my bodily rest and com- 
 fort, and did not go ; though I heard the bell calling, 
 and saw others going, and the church was at my very 
 door." Some even upon their death beds, have seen 
 their folly ; and wished they could live their lives 
 over again ; and they certainly would do better. But 
 when the harvest is past, the summer is ended, and 
 the soul is not saved regrets and lamentations will be 
 in vain. One of the indispensible conditions of being 
 a follower of Christ, is to learn of him. This picture 
 of Mary at his feet, is a perpetual exhortation to 
 choose this one thing needful : the good part that can 
 never be taken away. 
 
 I. NOW LET US CONSIDER THE ONE THING NEED- 
 FUL HERE SPOKEN OF. 
 
 What is it, and what is its necessity ? It evidently 
 is to be a disciple and follower of Jesus— to be a 
 child of God — to have genuine Christian piety — to 
 have hope aud assurance of eternal life— to enjoy the 
 love of God in the heart, shed abroad by the Holy 
 Ghost. There are many different sides from which, 
 like a jewel, it can be viewed ; but it g 1 itters from all 
 sides, in the light of Gods favor and sunshine. 
 
 /. It is a unit of necessity. Many things are of sub- 
 
MARY AT THE FEET OF JESUS 75 
 
 ordinate importance, but one thing alone is of sublime 
 and supreme importance, and of indispensible necess- 
 ity. The salvation of the soul, expresses in a single 
 word, and in a single idea, all the blessedness that 
 mortals need ; or that they can forever enjoy. Other 
 good will perish, and disappoint, and deceive ; whilst 
 this will compensate for every other loss. "What 
 shall it profit a man if he gain the whole world, and 
 lose his own soul, or what shall he give in exchange 
 for his soul?" A great object is gamed, when a 
 person is convinced that his wants and desires, and 
 highest happiness, can all be comprehended in one 
 thing ! When the energies of the body and soul can 
 be concentrated upon o?ie thing, the force and power 
 of such a unit, becomes overwhelming and irresist- 
 ible. And so, when this concentration of hopes, 
 wishes, affections and will, all unite upon pure re- 
 ligion, it obtains almost infinite force and momentum. 
 This is the reason for the heroic devotion, and self- 
 sacrifice of apostles, and missionaries, and martyrs, 
 and reformers, who have given all they had in the 
 world, and even life itself, to the cause so dear to 
 them. 
 
 A man who studies but one book, is terrible in the 
 power of his convictions. He has studied it so 
 thoroughly, mastered it so completely, digested and 
 assimilated it so entirely, and understands it so min- 
 utely and well, that it is impossible to overthrow him 
 in argument, or controversy. It is said of Michael 
 Angelo, the great Italian painter, that he became so 
 enthusiastic in his art, that he did not go to bed, or 
 undress himself, sometimes for a whole week ; but 
 
76 GOSPEL IN ART 
 
 watched and worked day and night, upon his subject. 
 He was so absorbed and interested in one thing, 
 that he had no thought or recollection, of anything 
 else in the world. He had but a single idea ; and his 
 activities, purposes and aspirations, even his life, was 
 concentrated in this unit. Handel, the great musician, 
 was so absorbed in his passion, and the singleness of 
 his aim, that his fingers became like spoons, with the 
 constant use of the keys of his instrument. If a man 
 would excel in anything, and rise to eminence, he 
 must bend all his energies and powers, into one thing. 
 So the Apostle would have all our affections, put into 
 one affection ; and that affection, not set upon earthly 
 things, but upon things above. When the great 
 Teacher speaks of one thing being needful, and only 
 one, he gives it a prominence and importance that is at 
 once, and forever, supreme and all absorbing. There 
 are so many things to attract, and court our attention, 
 that are not necessary. Children may run after the 
 gay and beautiful flowers, that cover the fields ; but a 
 man looks only after the wheat, that is ripening for 
 the sickle. Shallow minds, may have a craving for 
 fame, and ambition, and wealth, and worldly distinc- 
 tion ; but sound reason demands, that we choose what 
 can never be taken away from us, and that will keep 
 us from perishing forever more. 
 
 2. The eternal salvation of man, is the most needful 
 of all things • and is the one thing needful. It is need- 
 ful for all. It is needful for the old ; to smooth their 
 darkening pathway, as it goes down into the valley of 
 the shadow of death. The earth recedes, and rolls its 
 tumult behind them. Worthless are all its treasures,. 
 
MARY AT THE FEET OF JESUS 77 
 
 its smiles, its honors, and glories, and stations, and 
 possessions. But the consolations of Religion, are 
 increasingly precious, and endless in value. The 
 weary Pilgrim, leaning upon his staff, can say, "I de- 
 sire to depart and be with Christ." "I am now read}' 
 to be offered up." "I know in whom I have be- 
 lieved." 
 
 "There is a house not made with hands, 
 Eternal and on high ; 
 And here my spirit waiting stands, 
 Till God shall bid it fly ! " 
 
 For the young, there is nothing so necessary, as to 
 have Christ formed in the soul, as the hope of glory. 
 In no other way can they battle with the beggarly 
 elements ol this world, successfully ; and resist the 
 innumerable temptations, to which they will be ex- 
 posed ; escape the vices and pollutions of society, and 
 be secure against the day of calamity, affliction, dis- 
 appointment, and sorrow ; except by a close union 
 with Christ, and the wisdom and knowledge obtained 
 by waiting, like Mary, at his feet. It is necessary for 
 parents ; to make them a blessing to themselves, and 
 their children ; and give them success in the difficult 
 work, of training up children, in the way they should 
 go. When the blind lead the blind, both fall into the 
 ditch. Ungodly parents, cannot expect to have good 
 children. Parents need not order their children to go 
 to Sunday school, and church, while they stay at 
 home, for they will not do it. Examples speak louder 
 than words. Neither will it do to say, we will go to 
 church, and let the children run the fields, and the 
 woods, and the streets. But a father and mother 
 
78 GOSPEL IN ART 
 
 taught at the feet of Jesus, will say, ''Now it is the 
 Lord's day ; we will all go to church ! " In the spirit 
 of entire consecration, the parents will say, "Here. Lord 
 are we, and all that thou hast given us ; and behold, 
 none of them is lost ! " It is needful for the rich, to 
 make their riches a blessing, instead of a curse. When 
 a man is himself the Lord's, and devotes himself to the 
 service of God, his riches are the talents wherewith he 
 can do good, and glorify God, and bring forth much 
 fruit, even an hundred fold. And surely it is needful 
 for the poor. If they are deprived of everything else, 
 they are still rich in the grace of God, and joyfully 
 look forward to an inheritance in heaven. They are 
 heirs of God, and shall inherit all things. This is 
 their comfort and consolation, even though like the 
 Master, they have not where to lay their heads ; and 
 must needs eat the crumbs that fall from the tables of 
 the rich. They may be poor in perishable goods, and 
 yet rich in faith, and in the possession of that, which 
 can never be taken away from them. It is needful 
 for the business-man. merchant, mechanic, and farmer. 
 Money will not buy everything. It cannot ward off 
 sickness and calamity, nor give you a good conscience, 
 that is void of offense, and free from guilt. Education 
 is good for the young, and those starting out in life, 
 and business, as far as it goes. But it is not the most 
 needful thing. It is I know, accounted a valuable 
 opportunity, to have good teachers ; and sit at their 
 feet for instruction. But the best teacher, is the Son 
 of God. Common education, may become a tool for 
 iniquity and crime, if not sanctified by the higher 
 teaching of Christ. The best equipment that any 
 
MARY AT THE FEET OF JESUS 79 
 
 human being can possess, young or old, rich or poor, 
 high or low, is the wisdom that cometh from above ; 
 first pure; peaceable, gentle, easy to be entreated, 
 without partiality, and full of good works. Such 
 wisdom only can come from the teachings of Christ ; 
 and must be sought, as Mary of Bethany sought it, 
 sitting at the feet of Jesus. 
 
 j. From whence does this necessity arise f (1.) From 
 the constitution of the human soul. The faculties of 
 the soul are not all intellectual but moral. We are en- 
 dowed by the Creator, not only with reason, imagina- 
 tion, judgment, perception and memory ; but with 
 affections, passions, hope, fear, love, hatred, con- 
 science, and a governing will. The teachings of 
 Christ are adapted to all these powers ; and to neglect 
 any of them, is to stunt, and dwarf, and misform the 
 vessel that God made for perfection and glory. When 
 every single power, faculty, and attribute of man is 
 cultivated, developed, and supplied, with suitable in- 
 struction, then only is man fitted for life, temporal 
 and eternal. There is but one Teacher in the universe, 
 and one system of truth, that can do this ; and that 
 is Christ, and his word. Those only who sit with 
 Mary of Bethany at the feet of Jesus, have chosen 
 that good part, that can never be taken away from 
 them. The picture in this window supplied by the 
 kindness of the Bible Class, is of exceeding great 
 value, in presenting to us an object lesson, not only 
 of beauty, to be admired ; but a model, to instruct, as 
 to the one thing needful ; and the proper position and 
 attitude for all disciples of him, that spake as man 
 never spake. (2.) The necessity of this one thing, 
 
8o GOSPEL IN ART 
 
 called the good part chosen by Mary, arises from our 
 responsible state and character. We are made to 
 glorify God in our bodies and souls ; but have not the 
 ability by nature. Every one has implanted in him, 
 the belief and fear of a judgment to come. And 
 every one is more or less conscious, that he must be 
 judged, according to the deeds done in the body, 
 whether they were good or evil. There is no way to 
 be discharged from guilt, except by the substitution 
 of a vicarious atonement ; and the cleansing and 
 washing away of our sin, by the blood of one, higher 
 and better, than all the sons of men. Falling at the 
 feet of Jesus, and inquiring of him, "What shall I do 
 to be saved," he communicates, not only wisdom and 
 knowledge and truth in a theory ; but imparts heal- 
 ing, and cleansing, and life, and comfort of hope, and 
 righteousness, and peace, and salvation, and victory, 
 and heaven, and the resurrection from the dead. 
 
 II. WHEN IS THE GOOD PART CHOSEN BY MARY 
 NECESSARY ? 
 
 "Godliness," says Paul, i. Tit. 4:8, "is profitable 
 for all things ; having the promise of the life that now 
 is, and of that which is to come." 
 
 1. It is needful in the best condition that this life 
 affords. For without it, no one is truly happy. No 
 matter what else you have, if the pearl of great price 
 be wanting, there is an aching void, the world can 
 never fill. There is an indescribable emptiness and 
 longing, which the formation of Christ in the heart 
 alone can satisfy. No one feels secure with life or 
 soul, that has reason to fear himself to be an enemy 
 of God. He may put on smiles outwardly, and a 
 
MARY AT THE FEET OF JESUS 8 1 
 
 forced cheerfulness. Yea, he may even assume the 
 bravado of an infidel or unbeliever, while the sun 
 shines, and say, "Let us eat, drink and be merry and 
 fear no evil ! ' ' But passing by a graveyard in the 
 night, hearing the hooting and screeching of an owl, 
 or the barking of a dog, will disturb the equanimity. 
 A violent storm on ocean or land, awakens alarm ; 
 and a man is frightened at his own shadow. "The 
 wicked fleeth, when no man pursueth." You can 
 detect the difference under the same circumstances, of 
 those that have made their peace with God, and those 
 that attempt to quench their thirst at broken cisterns, 
 which can hold no water. The one class are satisfied 
 with all that God does, and esteem it for the best. 
 They declare that he hath done all things well. The 
 other class are restless, nervous, doubtful, mistrust*- 
 ing, expecting the worst, even when there is not a 
 single cloud in the sky. 
 
 2. But if needful in the best circumstances, it is still 
 more needful in time of misfortune, danger and sickness. 
 And how large a proportion of life is made up of such 
 seasons and scenes ! Life is oft-times like a great 
 desert of Sahara. It is full of disappointments. 
 Dissipation is out of reach. What can reconcile us to 
 our losses, our afflictions, and our trials, or compen- 
 sate us for them, except the grace of God, and the 
 teaching of Christ ? Everything else has been tried, 
 and has failed. But we learn from our Savior, 
 that affliction is administered to us as a remedy for 
 our good. That chastisement is a token of a Father's 
 love, and a Savior's pity. Divine blessings assume a 
 mysterious disguise. At the feet of Jesus we learn, 
 6 
 
82 GOSPEL IN ART 
 
 that all things work together for good, to them that 
 love the Lord. M ary, and even Martha, learned that 
 bereavement in the death of their brother, was a 
 wonderful blessing in its final result. All the history 
 of God's people, confirms the same lesson. The ways 
 of the Lord are past finding out. 
 
 "Deep in unfathomable mines, 
 
 Of never failing skill, 
 
 He treasures up his bright designs, 
 
 And works his sovereign will. 
 
 His purposes will ripen fast, 
 
 Unfolding every hour, 
 
 The bud may have a bitter taste, 
 
 But sweet will be the flower. ' ' 
 Think of the Prophets, the Patriarchs, of Joseph, 
 and Daniel, and the Hebrews, and of those whom the 
 Apostle John saw in heaven, and from whence they 
 came. Tribulation was the school of life, that fitted 
 them for their robes and their crowns. 
 
 j. But the hour of death makes but one thing need- 
 ful. What else do the dying need, but the presence 
 of Christ and his salvation ? Wealth, and fame, and 
 learning, and friends, are absolutely as nothing, and 
 less than nothing and vanity. But "Jesus can make 
 a dying bed, feel soft as downy pillows are ; while on 
 his breast I lean my head, and breathe my life out 
 sweetly there." Creeds, doctrines, theologies, 
 
 churches, differences, disputes, all and everything 
 vanishes, and the only thing that is precious, is the 
 name of Jesus ! Thanks be to God, who giveth us 
 the victory, through our Lord Jesus Christ. The sting 
 of death is sin, but death is robbed of that sting, and 
 the grave of its victory. "But one thing is needful 
 
MARY AT THE FEET OF JESUS 83 
 
 and Mary hath chosen that good part, which shall 
 never be taken away from her. ' ' 
 
 ^. This one thing so precious a?id indispensibly ?ieed- 
 ful is a matter of choice. This gives it its strength 
 and charm in the possession. It is free as air ; that 
 whosoever will may take it freely. It is without 
 money and without price. It is not the yoke and 
 burden of compulsion. It is not the position of 
 slavey or of bondage. Behold the humble maiden 
 at the feet of Jesus in the window ! Why was she 
 not in the kitchen with her sister Martha, serving at 
 the table, with temporal things? Why did she give 
 no heed to the reproaches of her sister, so troubled 
 and careful of many things ? Because she chose that 
 good part, that could never be taken away from her. 
 She found the pearl of great price, and nothing else 
 had any value. She discovered the fountain of life, 
 and stooped to drink of its refreshing waters. She 
 found the Messiah, of whom the Prophets wrote ; and 
 ten thousand armies, could not h - ve then driven her 
 from her possession. She was eating of the fruit of 
 the Tree of Life, long years ago lost by Adam, when 
 driven out of Paradise. All hail, thou blessed woman, 
 made to salvation wise ! We honor thy holy choice, 
 and thy lowly posture at the feet of Jesus ! Thou 
 hast won the prize. Thou hast done thyself an im- 
 perishable favor, and honor, and glorified thy divine 
 Savior ! Thou hast set us an example, that is elo- 
 quent without words. Let all gaze with ardor, upon 
 this picture, especially the young. 
 
 5. The climax of the lesson taught us by this scene, 
 is that the good part which Mary chose, and which Jesus 
 
84 GOSPEL IN ART 
 
 declares to be the one thing needful, is imperishable and 
 cannot be taken away. Here there is certainty, per- 
 manency, and stability, and nowhere else. You can- 
 not say of anything else, that it can never be taken 
 away ; you cannot say it of health, or life, or riches, 
 or honor, or friends, or any earthly good. All these 
 are insecure, and must pass away. But here is some- 
 thing that can never fail, or be taken away. God will 
 not take it away, for his gifts are without repentance. 
 Satan cannot take it away, for he is chained in ever- 
 lasting darkness for the judgment day. The world 
 cannot take it away, for Christ has overcome the 
 world and bids us be of good cheer. "I give unto my 
 sheep eternal life, and they shall never be plucked out 
 of my hand." 
 
 conclusion. 
 Beautiful, beautiful picture of Christ in Bethany ! 
 Beautiful, beautiful lesson of wisdom in the choice of 
 Mary, sitting at the Savior's feet, and grasping the 
 golden opportunity of a life time ! Yes, grasping the 
 most precious gift of the ministry of the Son of God. 
 May we all learn of this model ; and choose what she 
 chose ; and enjoy the same salvation, forever and 
 ever ! Amen ! 
 
IN MEMORY OF RICHARD Y. AND CATHRINE E. MIEEER, MRS. 
 
 CEARA WANNER MERKEE, WIEEIAM H. HEFFNER AND 
 
 DANIEE AND CATHRINE HINTEREEITER. 
 
CHRIST THE LIGHT OF THE WORLD 
 
 This is one section of the large Memorial Window on the 
 south side of the church, and was donated by Jacob R. 
 Heffner and wife in memory of their deceased son, William 
 H. Heffner. 
 
 Text : John, 8 : 12. — "/ am the light of the world; 
 he that follow eth me shall not walk in darkness, but shall 
 have the light of life. ' ' 
 
 The Heffner Memorial window, donated by Jacob 
 R. Heffner and wife, in memory of their deceased son, 
 William H. Heffner, is one of the most beautiful in 
 the church. The figure of Christ with a lamp in his 
 left hand, knocking at the door, and surrounded with 
 a background of darkness, is exceedingly significant. 
 The idea embodied in this position and representation, 
 is one of the grandest and largest ideas, ever presented 
 to the mind of man ; or ever attempted to be em- 
 bodied in art. It contains and comprehends the whole 
 history of the human race— the history of the creation 
 of man in innocence, and the entrance of sin, together 
 with the fall — and also the compassion and mercy of 
 God in Redemption ; and the great work ot atone- 
 ment, by the Son of God. The artistic execution of 
 this figure, is beyond dispute, one of the finest things, 
 ever executed in glass. It bears the closest and longest 
 
86 GOSPEL IN ART 
 
 inspection. The drapery, the exquisite coloring, and 
 the fineness of the outlines, cannot be excelled. The 
 eyes and lips of the dear Savior, seem to have life 
 and language, and speak to the admiring beholder. 
 One cannot tire of studying such an object lesson. 
 The words that seem to rest upon those tender lips, 
 are the words of the text, "I am the light of the 
 world ; he that followeth me shall not walk in dark- 
 ness ; but shall have the light of life." With the 
 gesture of the right hand, is proclaimed the generous 
 message, that was caught by the Apostle John in the 
 Revelation, chapter 3, verse 20 : "Behold I stand at 
 the door and knock ; whosoever heareth my voice, 
 and openeth the door, I will come in to him, and sup 
 with him, and he with me." The first thing that 
 God created in this world, was light. It therefore 
 possesses a divine birthright ; as it is one day older 
 than all the other innumerable creatures, made by the 
 mighty word, of an Almighty God. The creator re- 
 presents himself as the Father of lights ; and as 
 dwelling in light and glory, that is inaccessible to 
 mortal eyes. The account of the creation of physical 
 light, is communicated to us in the most sublime 
 passage ever written or uttered in any language, or 
 found on any of the pages of the inspired word of God : 
 "Voyomer Klohim yehe Ohr ; voyehe Ohr ! ', And 
 God said, "L,et there be light ; and there was light ! " 
 The wonderful part of this transaction was, that the 
 light did not proceed from the sun, or any existing 
 orb or planet, but must have proceeded directly from 
 God himself. And as God created the world by his 
 word, and Christ is called, "The Word," in the New 
 
CHRIST THE EIGHT OF THE WORLD 87 
 
 Testament, where it is said, that the "Word was with 
 God," and that the "Word was God," and that "all 
 things were made by him," we can see the propriety 
 of Christ, in the language of the text, announcing 
 himself, as the "Light of the World." Subsequent 
 to the creation of the first light, a source of con- 
 tinued light, was created and placed in the heavens ; 
 which is the life of the physical world. Light is not 
 only itself among the most beautiful creatures of earth, 
 but is the necessary element and medium, that enables 
 us to see and admire all the other beautiful creatures 
 of earth, and become familiar with their excellency 
 and necessity. But there is another kind of light, 
 besides that which comes to us from the sun. And 
 there is another kind of darkness, besides that which 
 is caused by night, and the absence of the burning 
 orb of day. Intellectual, spiritual, and moral 
 light, that dispels the darkness of ignorance and sin, 
 is of even greater value and importance than physical 
 light. "Darkness covered the earth, and gross dark- 
 ness the people," when the Son of God came to take 
 it away, and said ; "I am the light of the world ; he 
 that followeth me shall not walk in darkness, but 
 shall have the light of life." 
 
 I. THE WORLD WAS IN SPIRITUAL DARKNESS, 
 WHEN CHRIST CAME. 
 
 All flesh had corrupted its way. The tendency of 
 sin was into deeper gloom. Ignorance increased at a 
 fearful rate, and the human race sank lower and lower, 
 when left unto itself. 
 
 1. Men knew not God, even though they might have 
 other knowledge. They were vain in their imagina- 
 
88 GOSPEL IN ART 
 
 tions, and their foolish heart was darkened. "They 
 changed the glory of the incorruptible God, into an 
 image made like to corruptible man, and to birds, and 
 four-footed beasts, and creeping things/' The little 
 light that was communicated to a portion of the earth, 
 through the patriarchs and prophets, was constantly 
 covered up. Men did not like to retain God in their 
 knowledge ; and were consequently given over to a 
 reprobate mind, to do those things that are evil. The 
 knowledge of earthly things, that some nations pos- 
 sessed, made the moral darkness seem greater and 
 more appalling. Egypt with all its learning, wor- ' 
 shipped calves, and bulls, and crocodiles, and vege- 
 tables. Greece and Rome, the centres of literature 
 and science, worshipped 30,000 idols ; that were as 
 dumb and senseless, as Baal and Ashteroth. It is not 
 a whit better to-day in any country of the world, 
 when men forget God, and refuse to retain him in 
 their knowledge. There are men in America to-day, 
 who have some kind of enlightenment and knowl- 
 edge, but refusing to acknowledge God, or allow him 
 to sit upon his throne and rule the world, have been 
 given over to darkness and insanity ; to work wicked- 
 ness and destroy themselves ! 
 
 2. When men are ignorant of God, they are also 
 ignorant of morality and virtue. They recognize no 
 responsibility to any one for their actions ; and indulge 
 their animal passions, and malicious impulses, with 
 the greatest avidity and freedom. Go to those coun- 
 tries where all are ignorant of God, and what do you 
 find there but theft, and robbery, and war, and 
 murder, and licentiousness, and falsehood, and treach- 
 
CHRIST THE LIGHT OF THK WORLD 89 
 
 ery, deceit, hatred, corruption, filth, hunger, want, 
 disease, violence, and heathenism in its genuine char- 
 acter, and beastliness ! Take those in Christian lands 
 that deny God, and labor to get rid of him, and what 
 are their ideas of right and wrong ? The highest 
 apostles of Atheism, advocate self-indulgence, lying, 
 cheating, gambling, defrauding, adultery, incest, 
 treason, arson, suicide, murder, and every species of 
 crime, that would destroy society. Do you think 
 there are no such people in our land ? There are 
 thousands of them ! They hold mass meetings, and 
 public assemblies. They proclaim their immorality 
 and lawlessness upon the housetops. They advocate 
 the commission of crime, in newspapers, magazines 
 and books ; corrupting and prostituting the public 
 press. They defy the Christian laws and government. 
 Why is this ? Because they know not God. And 
 when they have known him, like the Romans of old, 
 they would not retain him in their knowledge, but 
 cast him out of their minds. Now you may hang 
 them, behead them, imprison them, or burn them, 
 and their crimes will continue, just as their ignorance 
 and spiritual darkness continues. 
 
 3. I?i the darkness of the world, there never has been, 
 and never will be found, a remedy for sin and evil. If 
 concsience should still live, and wake up and cry for 
 help, it would find no refuge, remedy, or salvation. 
 There might be superstitious incantations of rocks, 
 and animals, and wild beasts, and reptiles, or sup- 
 posed demons, and witches ; or there might be self- 
 murders, and family murders, and horrible crimes, in 
 order to atone for other crimes ; for the darkness is 
 
90 GOSPEL IN ART 
 
 impenetrable, and unyielding, except to him, who is 
 the light of the world. Christ announces himself as 
 the light of men, and the light of the world. And 
 two thousand years of Christian history, confirms the 
 claim. 
 
 II. HOW AND WHY CAN CHRIST BE CALLED THE 
 LIGHT OF THE WORLD ? 
 
 i. By revealing and manifesting the true character 
 of God. "No man hath seen God at any time; the 
 only begotten Son, which is in the bosom of the 
 Father, he hath declared him." In him was the 
 "fulness of the Godhead bodily." "He was the like- 
 ness of the Father's glory, and the express image of 
 his person." Moses and the prophets, had given men 
 some exhibitions and revelations of the divine char- 
 acter. But their manifestations were but momentary 
 flashes, exceedingly short, and limited, and imperfect, 
 and partial. Christ, on the contrary, illuminates all 
 the attributes of God ; and exhibits the divine nature, 
 in the living body of his human nature. He placed 
 the whole divinity and Godhead, before men, in all 
 his greatness, glory, power, and goodness. He ex- 
 hibited the Father in the eternity of his love, the 
 boundlessness of his wisdom, purity, justice, mercy 
 and truth ; and the unspeakable depths of his com- 
 passion and pity. What could not be seen in the 
 works of creation, could be clearly seen in the work 
 of mediation and redemption. Divine justice, holiness 
 and truth, had been shown to men before, in provi- 
 dential incidents, and occasional interpositions, in the 
 affairs of men ; but not as Christ, the divine Son of 
 
CHRIST THE TIGHT OF THE WORLD 9 1 
 
 God, displayed them. The Father of our spirits, and 
 the Maker of our bodies, and the Ruler of the uni- 
 verse, could be seen by every eye in the person of the 
 Redeemer. He was the Sun of righteousness, and 
 the bright and morning Star. He was to lighten every 
 man that cometh into the world. "Whosoever hath 
 seen me," says he, "hath seen the Father; because 
 I am in the Father, and the Father in me." "I and 
 the Father are one." 
 
 2. He explai?ied all previous dispensatio7is . How 
 dark, obscure, and enigmatical, would have been all 
 the types and shadows of the law, without a fulfill- 
 ment in the person of Christ ; living, dying, bleeding, 
 suffering, conquering, rising, ascending, atoning, sav- 
 ing, leading captivity captive, and distributing these 
 gifts unto men ! How dark would have been the 
 prophecies, without a fulfillment and verification in 
 him ! How obscure and unsatisfactory would have 
 been the providences of God, in the history of the 
 Jewish church, if not followed by the doctrines of the 
 cross ! But as each and every event, pointed to a 
 coming prince, and a kingdom that could never end, 
 or be removed, we see how Christ was intended to be 
 the light ->f the world. 
 
 3. He explained a?id made manifest the plan of sal- 
 vation. He poured the light of heaven, over the 
 dreary, dismal valley of dry bones ; and exhibited the 
 hopelessness ol the world, without the help and mercy 
 of God. To prepare for the way of life, he showed 
 the deep depravity of human nature, and the deceit- 
 fulness and wickedness of the natural heart. That 
 
92 GOSPKIv IN ART 
 
 men might not indulge a false hope, he explained the 
 infinite evil of sin. When once committed, there is no 
 power in one man, or all men, to undo the mischief. 
 Therefore man was utterly helpless ; because born in 
 sin, and inclined to evil, as the sparks fly up- 
 ward. The very imagination of the thoughts of the 
 heart, was evil only, and continually. There was no 
 escape from the penalty of sin, and the wrath of God. 
 Every single and uttermost farthing, of the debt of 
 obedience, must be paid ; and the human race was 
 bankrupt ! There was no strength, and no righteous- 
 ness in man, and there is none to-day. It is a grand 
 delusion for any one, or a whole class of society, to 
 expect to be saved by their own works, or t^eir ne- 
 gative sanctity, like the Pharisees of old. All such 
 cobwebs must be swept away. There is none right- 
 eous, no not one. "There is none that doeth good 
 and sinneth not." "Except a man be born again, he 
 cannot see the kingdom of God." Now arises the Day 
 Star from on high, and shows the way. The lost and 
 shipwrecked, struggling among the rocks and break- 
 ers, see the signal light, of the divine light house, 
 beckoning them to shore. Hope kindles in the heart 
 of despair. Hope makes desperate and heroic strug- 
 gles, in the direction of the light. A melodious voice 
 is heard in the distance, echoing along the waves, 
 saying. "Come, this way ; here is safety, deliverance, 
 and home ! ' ' The answer comes from the choking 
 voices of the coming millions, "Lord save, or we 
 perish." The storm is hushed ; the waves are calmed ;; 
 the winds are stopped ; the lost are rescued ; the haven 
 is reached ; and the light is the light of life, to all that 
 follow it. 
 
CHRIST THK LIGHT OF THK WORLD 93 
 
 "Once on the raging seas I rode, 
 The storm was loud, the night was dark, 
 The ocean yawned, and rudely blowed 
 The wind, that tossed my foundering bark. . 
 
 Deep horror then my vitals froze, 
 Death struck — I ceased the tide to stem ; 
 When suddenly a star arose, 
 It was the Star of Bethlehem. 
 
 It was my light, my guide, my all, 
 It bade my dark forebodings cease ; 
 And through the night, and dangers thrall, 
 It led me to the port of peace." 
 
 Christ announces himself as the way, the life and 
 the truth. He came to seek and to save that which 
 was lost. He came to pay the debt we owe ; the debt 
 of the whole world ! He purchased our redemption 
 and salvation, with his blood and his life. He came 
 to put away sin and death ; and he finished the mighty 
 work on Calvary, when the darkness of the world 
 was at the highest and the last. He made the way 
 secure ; so that whosoever believeth in him, might 
 not perish, but have everlasting life. "He that 
 followeth him shall not walk in darkness, but shall 
 have the light of life." - 
 
 4.. He exhibited the nature and necessity of holiness, 
 and is the light of the world in this direction. He laid 
 the foundation for divine and immaculate righteous- 
 ness, in the regeneration of the soul. ' 'That which 
 is born of the Spirit, is spirit." He demanded uni- 
 versal and perfect obedience to the law of God, in 
 supreme love to God, and compassion and mercy to all 
 mankind. He exhibited, illustrated, and personified, 
 the truth of his word, and the power of his spirit, as 
 
94 GOSPKly IN ART 
 
 the infallible means of sanctifying, purifying, and 
 keeping the heart. 
 
 5. He showed the glorious privileges and high calling 
 of his disciples. He declared that they were the sons 
 qf God. This is a distinction, conferred on men, for 
 the sake of Christ. It is the rank of some of the 
 highest Celestials in heaven, that never sinned, and 
 that shouted for joy, when the world was created. To 
 this high rank, the disciples of Christ are promoted. 
 He reveals the peculiar love of God in them. Greater, 
 no doubt, because of what it cost to save them, when 
 they could scarcely be saved. Christ says they shall 
 be with him where he is ; and share with him the 
 kingdom, and the inheritance, that shall never end. 
 He comforts them with the present portion of his 
 peace, the richest and sweetest legacy of his infinite 
 love ; and assures them of its continuance to the end 
 of the world. He declares that lie will send the Holy 
 Ghost as the comforter ; and prepares the minds of 
 the believing, for the fulfillment of their expectation. 
 He repeats to his followers, promises upon promises, 
 that they may have a perpetual flow, of light and joy 
 upon their pathway, and always rejoice. 
 
 6. He revealed the future blessedness and glory of 
 the believer. It is said that he brought life and im- 
 mortality to light. That is, as much as to say, that 
 the doctrine of endless life, and the immortality of the 
 soul, was clearly brought out, and set in the light of 
 knowledge and assurance. Socrates and Plato be- 
 lieved in immortality ; and so did the wisest of men 
 in all time ; but it was more of a hope, than an 
 assurance. It was encumbered with difficulties. Even 
 
CHTIST THE LIGHT OF THE WORLD 95 
 
 the Prophets of the old Testament, saw it only through 
 a glass darkly. It was shrouded in mystery, and 
 covered up with symbols, and signs, that gave room for 
 doubt and hesitancy. Christ let the divine light shine 
 upon it, that it might be as well understood, as our 
 earthly existence. He constantly pointed upwards, 
 and spake as familiarly of heaven, as of earth. This 
 was of itself sufficient, to place him above all men, in 
 the value of his instruction. Heaven, he described as 
 his Father's house ; full of beautiful mansions ; into 
 which he would receive the faithful, and be with them 
 forever ; to wipe away all tears, and sorrow, and 
 sighing, and give unspeakable bliss and happiness, 
 forever. A crown and kingdom was held up as the 
 portion and reward of those who should be faithful 
 unto death. His representations of future blessedness 
 and everlasting life, were so real, life-like, and true, 
 that the Apostles and Christian Martyrs were glad to 
 die, and be with Christ, which is better than the 
 possession of this whole world. "Fear not, little flock, 
 for it is your Father's good pleasure to give you the 
 kingdom." "Come, ye blessed of my Father, inherit 
 the kingdom prepared for you from the foundation of 
 the world." It was in this way, that he was the 
 light of men, during his ministry, and that he en- 
 lightens every man that cometh into the world. 
 
 7. Christ is the only true light. There have been 
 many pretended lights in the world, but they have all 
 been wandering stars, that set in darkness. This 
 light, shines more brightly as the ages roll on ! If he 
 had been a mere man, his light would have gone out, 
 when he expired on the cross. But his light shone 
 
90 GOSPKly IN ART 
 
 more gloriously after his death and resurrection, and 
 ascension, than before. And it will .shine more and 
 more, unto the millennium ; when the knowledge of 
 the truth will cover the earth, as the waters cover the 
 sea. The glory that gilds the pages of the Bible, is 
 the light of Christ, reflected from the word and gospel. 
 Oh, how it shines to-day, in the darkness of this 
 world ! Everything is illuminated, where Christ is 
 known, by the revelation of God. The only dark- 
 ness, is where he has not been preached, or published, 
 by his messengers, and oracles. What a wonderful 
 light, shines from the blessed example of the Savior ! 
 He gave men a model of benevolence, and goodness, 
 and purity and love, that marked a shining highway 
 of glory, from earth to heaven ; brighter than the 
 Milky Way, with its innumerable stars, and myster- 
 ious lights, that encircles the earth. He rose upon the 
 world, as the Star of Bethlehem ; the bright and 
 morning Star ; but that star, proved to be the Sun of 
 righteousness, with healing in its beams ; that gave 
 life to millions, that were dead in tresspasses and sins. 
 He poured out his Spirit upon all flesh, till men's eyes 
 were opened, to see themselves as Adam and Eve did, 
 in the garden of Eden, after they had sinned. The 
 darkened understanding became light, . with the 
 knowledge of conviction, and personal consciousness ! 
 Men were made to know themselves ; the greatest of 
 human attainments ; and to know God ; which is the 
 knowledge of Angels and of heaven. And then this 
 great Creator of light, set up an agency of light, in 
 his holy church ; which he established on the top of 
 the mountains ; that all nations might flow unto it. 
 
CHRIST THE LIGHT OF THE WORLD 97 
 
 Like a lighthouse in the sea, so this great tower of 
 divine light, with Jesus in the midst, is set up so high 
 above all earthly things, that the ends of the earth 
 ma}? behold it. And as they look, they are saved ; 
 like the shipwrecked, by the lighthouse on the ocean 
 shore. How grand is this golden candlestick, with 
 the light of the world, beaming from it, in every di- 
 rection, as it stands exalted above the hills, and its 
 top and pinnacle, reaches to the skies ! Let us bask 
 in this light and glory, and bathe our souls in this life- 
 giving element, as in the transcendently glorious at- 
 mosphere, of the heavenly world ! 
 
 CONCLUSION. 
 
 i. He that followeth this light shall not walk in 
 dai'kness. All our days shall be full of light, and joy, 
 and peace. There can be no days of gloom and dark- 
 ness. Every hour, and every day, and every event, 
 shall be brilliant with the light of the Son of God. 
 And death itself shall be full of glory, like unto the 
 vestibule of the Temple of God. 
 
 2. And the best of all is, that having this light, we 
 have the light of life. The life enkindled by this light 
 is an everlasting life. And may we all be witnesses 
 of its eternal blessedness, through Jesus Christ our 
 Lord ! Amen. 
 
CHRIST THE GOOD SHEPHERD. 
 
 This is a section of the large Memorial Window on the 
 south side of the church, donated by J. D. Wanner and 
 wife, and Solon A. Wanner and wife, in honor of a deceased 
 and dearly beloved daughter and sister. 
 
 Text: Psalms, 23: 1. — "'The Lord is my Shep- 
 herd, I shall not want." — and— J ohn, 10 : 11. — "I am 
 the good Shepherd ; the good Shepherd giveth his life for 
 the Sheep." 
 
 The memorial window of J. D. Wanner and wife, 
 and Solon A. Wanner and wife, in honor of a deceased 
 and dearly beloved daughter and sister, is worthy of 
 the highest admiration and praise. The figure is that 
 of the good shepherd, Jesus Christ, leading the sheep 
 and carrying the lambs in his bosom. This was pre- 
 dicted of him before his advent into the world, by the 
 prophet Isaiah ; and was faithfully fulfilled. It is 
 significant of this office by Christ, that at his birth, 
 the angels should be commissioned to announce the 
 glad tidings to this class of persons, before any 
 others ; which shows that his office should be that of 
 a Shepherd, towards the children of men, laying down 
 his life for the sheep. Nothing more beautiful can be 
 found in the Old Testament Scriptures, than the des- 
 cription that David|gives of this same good Shepherd, 
 
CHRIST THE GOOD SHEPHERD 99 
 
 in the 23d Psalm. It is both poetry and music, of the 
 sweetest and most eonsolitary character. Whosoever 
 can appreciate this language in full confidence and 
 self application, is indeed a happy man. David spake 
 from the heart ; and such language is always eloquent. 
 He spake from experience, as well as from the heart, 
 and therefore had the right to speak with boldness 
 and assurance. David had himself once been a Shep- 
 herd, and knew what the relation was, between a 
 shepherd and his sheep. He had often led his flock to 
 the sweet waters of the river Jordan, and to the rich 
 green pastures of the valleys in the warm summer, 
 and made them to lie down in the shade of the bend- 
 ing trees, and of the rocks and hills, when the sun 
 was too hot for exposure. Sometimes he had led them 
 to the high hills, that they might enjoy the cool refresh- 
 ing and invigorating atmosphere. In winter he secured 
 them from the stormy blasts, and protected and carried 
 the lambs in his arms. If any were lame, or sick, or 
 weak, he gave them special attention. He can there- 
 fore turn upward with an intelligent and allcomfort- 
 ing assurance, and say, "The L,ord is my Shepherd." 
 Besides, his experience in the service of God, induced 
 him to speak and sing of his merciful providence. 
 How checkered was the Psalmist's life ; yet in every 
 circumstance he found divine comfort, protection and 
 pity. Our Savior emphasizes and honors this office, 
 by fulfilling all its requirements. He addresses his 
 church and his disciples as his flock— gives his Apos- 
 tles directions concerning the sheep, and continues 
 himself to be the chief Shepherd to the end of the 
 world. In considering the text, as well as the figure 
 
IOO GOSPEL IN ART 
 
 of Christ in the window, with posture and surround- 
 ings, there is presented to us, 
 
 I. FIRST OF ALL, THE PEOPLE TO WHOM CHRIST 
 MINISTERS, AS A SHEPHERD, AND THEIR RESEM- 
 BLANCE TO SHEEP. 
 
 When Christ gave the Apostleship to Peter he said 
 unto him, "Feed my sheep, and feed my lambs!" 
 So we are convinced that human beings ministered to 
 by the Apostle Peter, were Christ's sheep ; and little 
 children, the lambs. How does this figurative des- 
 cription suit the people ? 
 
 i. The figure applies in the matter of simplicity, and 
 wajit of discretion and wisdom. The sheep, in many 
 respects, although harmless, is yet exceedingly foolish 
 and unwise. It will never of itself, go in the right 
 direction, but always in a contrary way, and a way 
 not wanted. It never seeks the best and richest 
 pasture, but will often select the poorest, and be well 
 contented therein. It will find every path and trail, 
 but the right one, when it is lost and left alone. It 
 will stray far away into the woods, tumble down into 
 the gulches and ravines, and run into the open jaws 
 of wolves and dogs, without seeming, like other an- 
 imals, to have the knowledge or instinct necessary, 
 to make its escape. It would as soon run into the 
 den of the wild beasts, as into a place of safety from 
 danger. It knows how to go astray ; but it does not 
 know how to get back again. Left unto itself, it 
 would not know where to go in summer, or what 
 place to choose for winter. It is so simple, that it is 
 incapable of taking care of itself. This is a good 
 picture of human beings, in a spiritual sense. It is 
 
CHRIST THE GOOD SHEPHERD IOI 
 
 quite natural for people to select the worst places of 
 resort — to run into the greatest temptations and 
 dangers ; and to fondle our worst enemies, that are 
 only licking their jaws, to make ready to devour us, 
 before we are aware, and before we can escape. Many 
 a time it becomes necessary for Providence, to call out 
 to us, "What doest thou here Elijah ? " Only instead 
 of Elijah, it is "Adam, or Andrew, or Absalom, or 
 Mary, or Martha, or Matilda, what doest thou here ? " 
 If there is danger to the soul, to morality, or virtue, 
 it is often the very place that is preferred. And the 
 self-conceit of the individual, blinds the eyes, and 
 declares that there is no danger. 
 
 ' 'Will you walk into my parlor, 
 Says the spider to the fly ? " 
 
 "O, yes, thank you," says the foolish little fly. But 
 when fastened and bound for the feast, every foot and 
 wing securely tied, it is useless to struggle or resist. 
 A ver} T common prophet could see the danger and 
 sound the alarm, and prevent the fatal consequences. 
 But very likely the young people would cry after him 
 in mockery, as they did to Elisha, "Go up old bald- 
 head ! Go up old baldhead ! "—and let the She- Bears 
 come down upon them, and eat them up ! Many a one 
 thinks it is easy to touch what is forbidden, and get 
 no harm ; but like the man that touched the rattle- 
 snake, finds when it is too late, that he is a fool. In 
 one particular, the human fool is far more reprehens- 
 ible, and blameworthy, than the silly sheep, to which 
 he is likened ; and that is, in the matter of vanity 
 and self-conceit. The sheep, with wool on its back, 
 is only simple, and without understanding. But the 
 
102 GOSPEL IN ART 
 
 human sheep, that wears that same wool, in a man- 
 ufactered disguise, is rash, reckless, disobedient, 
 wicked, and perverse, like Adam and Eve ; as well as 
 without understanding. A boy who goes to Normal 
 School, or College for a year, comes home and thinks 
 he knows it all. His father says to his son, "Well 
 Frank, did you learn anything this year?" "Oh, 
 yes," says the boy, "of course I did ; I stand very 
 high, and know something about everything." The 
 second year the same question is put to the boy, by 
 the father, and the answer is, "Well, I don't think I 
 know as much as I did." And the third year the 
 same question is asked by the father, and the boy 
 says, "I don't know anything as I ought to do, or as 
 I wish to do." This was progress, but not as ex- 
 pected by the simpleton, that was as a sheep without 
 a shepherd, going astray, when he first started out. 
 He who in the truth of God, is once convinced that 
 he knows nothing of himself, stops steering his vessel, 
 and allows God to put his hand on the rudder, may 
 escape the shipwreck and the storm. He ceases to 
 follow his own devices, and grasps the hand of the 
 Lord ; and is coming to his senses, and learning true 
 wisdom. The only safety is to keep in sight, and 
 hearing distance, of him who is the Shepherd of the 
 sheep , and who watches to recover those who go 
 astray. 
 
 2. In the matter of helplessness, a?id dependence, 
 man is like the sheep. The most helpless domestic an- 
 imal is the sheep. A horse, and a cow, may be turned 
 out upon the plain, or into the wild woods, and they 
 will manage to take care of themselves, for a long 
 
CHRIST THE GOOD SHEPHERD IO3 
 
 time, without the help of man. They may even live 
 for years, by the instinct, which leads them from place 
 to place, in search of grass and water. But a poor 
 sheep, turned out or lost, would wander about, not 
 knowing which way to go ; frightened by everything, 
 and totally bewildered, it would go in the wrong di- 
 rection ; fall into ravines and among rocks ; be torn 
 to pieces by wild beasts ; and have no means of re- 
 sistance or defence. How significant the language of 
 the prophet, "All we like sheep have gone astray ; 
 every one has turned to his own way ! " What can 
 man do when left unto himself? What strength has 
 he to battle with sin or Satan, or any of his enemies, 
 without the help of God ? What provision can he 
 make for himself, if divine Providence withhold the 
 blessings of his hand ? Can he make the sun to shine, 
 or the rain to fall, if the Almighty order otherwise ? 
 Can he make good crops, or good weather, without 
 the help of God? Therefore the petition is indis- 
 pensible, "Give us, O Lord, this day, our daily 
 bread ! " And just as helpless as we are in earthly 
 things, so we are in spiritual things. We cannot make 
 one hair white or black. We can pray to God for 
 help, but that is all. W T e can sa} T , "Lord save or I 
 perish," knowing full well, that salvation is of God. 
 As every lost sheep belongs to some owner, so we be- 
 long to God by the right of creation, the right of 
 preservation, and the right of redemption. So we can 
 understand the meaning of the parable, that if a man 
 have an hundred sheep, and lose one of them, he 
 leaveth the ninety and nine in the wilderness, and 
 goeth after that which is lost, until he find it. 
 
104 GOSPEE IN ART 
 
 j. As innocent, helpless, and silly as a sheep is, it is 
 yet stubborn and self willed ; and so are we. Try to 
 drive a sheep into the stable, or in any direction you 
 want it to go, and you will find yourself unsuccessful. 
 Sometimes you may be able to call them to follow you, 
 but not if you are a stranger, and they know not your 
 voice. Set a gate or a door before them, wide upon, 
 when they are bewildered and lost, and try to induce 
 them to enter, and they will break away and leap over 
 the highest fence, sooner than do your bidding. It is 
 very much so with men. A thousand ways in ruin 
 end ; one only leads to God. Now will a man naturally 
 go in that one good way out of a thousand ? Never of 
 his own accord, unless influenced and controlled by a 
 higher power. So you can see the need of a shep- 
 herd, both for sheep and men. And we ought to thank 
 God that we are provided with such a Shepherd. 
 
 II. CHRIST IS THE GOOD SHEPHERD — THE SHEP- 
 HERD OF HIS FEOCK. 
 
 His qualifications are perfect and complete, and he 
 faithfully performs the work. 
 
 i. He establishes himself in the knowledge and con- 
 fidence of his flock. He knows his sheep, and is known 
 of them. Now when this point is gained, he can lead 
 his flock whithersoever he will, and they follow him. 
 They know and recognize his voice and come at his 
 call ; whilst they will flee from a stranger, because 
 they know not the voice of a stranger. The good 
 shepherd befriends them, and wins their love by his 
 gentleness and grace. He is not harsh, or hard and 
 cruel, as the masters of sin. His voice is like the 
 sweetest melody, floating on the air. There is such 
 
CHRIST THE GOOD SHERHERD IO5 
 
 exquisite music in every note, that the bewildered 
 sheep stop to listen, and then are charmed with the 
 tenderness and mercy, sounding from the lips of pity 
 and grace, that have been anointed with the oil of 
 love : "Come unto me and drink ? " "Come unto me 
 and eat." "Come unto me and rest." "Come unto 
 me and live." "Come and eat ye that which is good, 
 and let 3^our soul delight itself in fatness." "Where- 
 fore do ye spend money for that which is not bread, 
 and your labor for that which satisfieth not ! " "Ho ! 
 every one that thirsteth, come ye to the waters." 
 "Come buy wine and milk." "Whosoever is athirst, 
 let him come and take the water of life freely." 
 "Whosoever will, let him come, that he may have life, 
 and he shall have it more abundantly." "Let not 
 your heart be troubled, neither let it be afraid." "Ye 
 believe in God, believe also in me." "I go to prepare 
 a place for you." "I will take you to myself." "My 
 grace shall be sufficient for thee." "None shall pluck 
 you out of my hand." "The bruised reed will I not 
 break, and the smoking flax, I will not quench." 
 "I give unto them eternal life." "Your inheritance 
 shall be an everlasting inheritance." "I will not leave 
 you comfortless." With such sweet words, the be- 
 wildered and doubting are drawn towards the Shep- 
 herd's arms, and he fondly embraces them, and wins 
 their confidence. 
 
 2. He feeds them with food that is convenient for 
 them. He leads them into green pastures, and beside 
 the still waters. He satisfies all their wants. A man 
 may have houses and lands, and riches and honors, 
 and all that this world possesses and boasts, and with- 
 
I06 GOSPEL IN ART 
 
 out Christ he is hungry, and thirsty, and naked, and 
 poor, and blind, and wretched. There is an aching 
 void the world can never fill. 
 
 "This world can never give, 
 The bliss for which we sigh * 
 'Tis not the whole, of life to live, 
 Nor all of death to die." 
 
 The soul must be fed as well as the body. The 
 word of God is the food of the soul ; and Christ him- 
 self is the true bread, that came down from heaven, 
 which if a man eat, he shall never die. As a good 
 shepherd provides feed and pasture for his flock, so the 
 Lord provides for the wants of all that are his. They 
 shall not want— there is no want to them that walk 
 uprightly. The fulness of the riches of God's grace, 
 is the inexhaustible supply of all who are the follow- 
 ers of Christ. 
 
 j. As a Shepherd, Christ defends his flock against 
 all enemies, a?id gives his life as a sacrifice for the sal- 
 vation of the lost. The good Shepherd giveth his life 
 for the sheep. How many dangers lurk around to 
 devour and destroy the helpless followers of Christ ! 
 There is not only death in the pot, as there was in 
 the great pot of the prophets in Gilgal, into which 
 Klisha cast meal, that the poison might be neutralized ; 
 but there is corruption and death in every thing. 
 There is much to be avoided in meats and in drinks ; 
 and the Shepherd warns against the dangers of glut- 
 tony and drunkenness. There is danger in clothing 
 and outward apparel— danger to the soul. Too much 
 is expended in dress, and not enough, upon the in- 
 ward adorning of the mind. The means that are 
 
CHRIST THE GOOD SHEPHERD 107 
 
 earned by the sweat of the brow, for the necessaries of 
 life, are wasted in the gratification of a sinful vanity. 
 And not only the churches, but the community and 
 the state, are ruined by the extravagance. The ex- 
 altation and worship of self, as an idol, is as bad and 
 as sinful, as the worship of the false gods of the 
 heathen. ''Consider the lillies of the field," says 
 Christ, "they toil not, neither do they spin ; yet Solo- 
 mon in all his glory, was not arrayed like one of 
 these." There is danger in society, and in social 
 customs ; and Christ warns against the evil influence. ' ' 
 "Thou shalt not follow the multitude to do evil." 
 
 •'Broad is the road that leads to death, 
 And thousands walk together there ; 
 But wisdom shows a narrow path, 
 With here and there a traveller. ! ' 
 
 Better lose your popularity in society, and its clubs 
 and circles, than contract disease that will destroy the 
 soul. There is danger in conditions and positions — 
 in poverty and in wealth — in sickness and in health — at 
 home and abroad — and the exhortation that is posted 
 up on every church corner, is, ' 'watch and pray, that 
 ye enter not into temptation." Those who cling to 
 the Savior, escape unhurt. They may go through the 
 waters ana not be overwhelmed — they may go through 
 the fire and not be burned. But it is the care and pro- 
 tection of the Shepherd, that makes the sheep secure ; 
 and not their own sagacity and discretion. It is quite 
 easy to see when an} T go astray. When the}^ forsake 
 the ministry of the good Shepherd, it is their own 
 fault, and they will be made sometime, sooner or later, 
 bitterly to repent of it. 
 
108 GOSPEL IN ART 
 
 4.. As a Shepherd Christ pays special attention to the 
 lambs. See the picture in the window with the little 
 lamb in the Shepherd's arms. "The good Shepherd," 
 says Isaiah, chapter 40, verse 11, "shall gather the 
 lambs with his arm, and carry them in his bosom." 
 The little lambs are weak, and tottering, and need 
 the care of a kindhearted shepherd, even more than 
 the sheep. Hence the instruction of Christ the chief, 
 great Shepherd to Peter, "Feed my lambs, and feed 
 my sheep." Hence the picture on the other side of 
 the house, of Christ receiving and blessing little chil- 
 dren : for they are the lambs of the flock. Now as 
 this good Shepherd in the window picks up the lamb 
 and carries it in his bosom, the old sheep, the mother 
 of the lamb, runs along by his side, and looks up 
 with confidence and gratitude, to see her young so well 
 protected. This is the interpretation : when fathers 
 and mothers will not hear the voice ot Jesus, nor 
 follow him, he picks up one of their little ones and 
 takes it to heaven, and presses it to his heart. And 
 the father and mother suddenly wake up as from a 
 deep sleep, and finding their little one gone, cry out, 
 "Where is my babe? Where is my darling?" And 
 turning toward the sky, they see it in the Shepherd's 
 arms, going home, and then they cry, "Me too ! Me 
 too!" and they run along looking up to Jesus, and 
 the lamb, until they come to the fold above. Oh, yes ! 
 it is significant— this picture of Christ the good Shep- 
 herd, with the lamb in his arms, and the sheep by his 
 side. It most pathetically, and yet impressively, sets 
 forth the case of parents and their children. If the 
 removal of little children to heaven, does not influence 
 
CHRIST THE GOOD SHEPHERD 109 
 
 parents to follow Christ, as the good Shepherd, I 
 don't know of any thing that will. 
 
 5. A good Shepherd will take special care of the sick, 
 and wounded, in his flock, and see that one does not mis- 
 treat and abuse the other. So Christ ordains his people 
 to dwell together in peace, and show special attention 
 and honor to the weak. They are to bear one another's 
 burdens, and receive no one in the congregation for 
 the purpose of doubtful disputation. The rich are not 
 allowed to oppress the poor— or the strong to injure 
 the weak, but all are to be as brethren. There must be 
 room for all in the fold of God and his church, with- 
 out respect of persons. He, or she, that is clad in 
 robes of silk, must not treat with contempt, or cold- 
 ness, or neglect, him or her, that is dressed in simple 
 cotton, calico, or muslin. In religion there are no 
 castes, no classes, no circles ; but all are one bod}', of 
 which Christ is the head. The rich and the poor meet 
 together in the temple of the Lord, and God is the 
 Maker and the Father of them all. 
 
 III. THE ASSURANCE AND CONFIDENCE OF GOOD 
 PEOPEE, THAT THEY SHALE NOT WANT. 
 
 This comes already in part, from the relation they 
 sustain to the Shepherd, the feeder, the herder, the 
 healer, the protector, and the keeper, of the flock. 
 The riches and eternal resources of the good Shep- 
 herd, make it impossible for his flock to suffer, or to 
 want. "All things are yours, and ye are Christ's, and 
 Christ is God's." "I have been young and now am 
 old," says David, "yet have I never seen the right- 
 eous forsaken or his seed begging bread." Consider 
 the fowls of the air ; they sow not, neither do they 
 
IIO GOSPEL IN ART 
 
 reap, or gather into barns ; yet your heavenly Father 
 feedeth them ; are ye not of more value than many 
 sparrows?" "Seek ye first the kingdom of God— 
 and all these things, shall be added unto you." There 
 are different ways of wanting. Some people want, 
 what they do not want. That is, they want, what they 
 do not need. They have no real want ; but only im- 
 agine, that they want something. Some people are 
 never satisfied ; and cannot get enough. Not because 
 they need any more, but because there is a morbid 
 craving for more, and for unnecessary things. The 
 more they have, the more they want ; or think they 
 do. If you should give them a fine house and home, 
 and feed them every day, they should want more ! If 
 you give a man ten thousand dollars, he wants more. 
 If you give him a hundred thousand, or a hundred 
 millions ; he thinks he ought to have still more ! It 
 is not the question as to what people imagine that they 
 want ; but a case of the real necessities. What can a 
 person need in this world, except his food, and rai- 
 ment, and home ? How much more do the rich have, 
 than the poor ? Why in the sense of necessities, not 
 any more ! Man wants but little here below, nor 
 wants that little long. But there is the sweetest con- 
 solation, in this blessed promise and assurance. It 
 applies to all the different vicissitudes of life. Some- 
 times a Christian seems deserted and alone. Some- 
 times he is forsaken by his friends and acquaintances, 
 and earthly helpers. Sometimes he is persecuted, 
 and falsely accused. Sometimes he is bereaved, and 
 robbed, and desolated. Sometimes he is reduced in 
 circumstances, and brought down to poverty. Some- 
 
CHRIST THK GOOD SHKPHERD III 
 
 times he is in danger. But always he can sing this 
 song, and cheer his heart, with this assurance, ' 'The 
 Lord is my Shepherd, I shall not want." "Yea," 
 says the Psalmist, "though I walk through the valley 
 of the shadow of death, I will fear no evil ; for thou 
 art with me, thy rod and thy staff shall comfort me." 
 
 CONCLUSION. 
 
 What better can a person want, ttian such a good 
 Shepherd, and such a promise of provision, and pre- 
 servation ? The only trouble about it is, that people 
 are not all sheep ; and therefore they have no Shep- 
 herd ! Some are goats ; and must be seperated, and 
 divided, from the sheep. They must be put upon the 
 left, in the judgment day, and depart. Let us be sure 
 that we have a right to the claim upon Christ. Let 
 us hear* his voice and obey and follow him ! Then 
 we can look into this window, and see ourselves and 
 our children, in safeguard, and securit}'. And then 
 the words of the text, and of all Scripture, will be our 
 comfort and joy. And then we shall be sure of being 
 in the great fold above, when there shall be in heaven 
 forev r only one fold, and one Shepherd ! And may 
 God grant us all this, for Christ's sake ! Amkn ! 
 
THE REALITIES OF RELIGION. 
 
 
 In the large window of this church on the south side, one 
 section in memory of Daniel Hinterleiter, and Cathrine Hin- 
 terleiter, by their children ; and another in honor of Richard 
 Y. Miller,, and Cathrine Miller, by their children, we have 
 some emblems of Christianity, which although small and 
 unobtrusive, and mingled with beautiful flowers, and rich 
 and variegated colors, are very significant, and expressive, 
 when properly interpreted and explained. On the one side 
 we have the picture of a baptismal font, such as we use in 
 all our churches ; and on the other side a cup, surrounded 
 with wheat, and clusters of purple grapes. When we put 
 all these together, we have the representation of the Sacra- 
 ment of Baptism on one side, and of the Holy Supper on 
 the other; which are the two great Sacraments instituted by 
 Christ, and a necessary part of the Christian religion. We 
 shall include these windows with their emblems and designs 
 in one discourse, and express the teachings and sentiments 
 represented by them, under the firm and defiant declaration, 
 of the text. 
 
 Tkxt : 2. PKT3R, i : 16. — "For we have not fol- 
 lowed cunningly devised fables. ' ' 
 
 Religion is a necessity. It is an element of nature. 
 It is a part of creation. It is a power of Providence. 
 It is a solution of Divine grace. No intellectual or 
 moral being can exist in a normal state, without a 
 consciousness of his relations and dependencies. Even 
 Instinct, which is a characteristic of the lower orders 
 
THE REALITIES OF RELIGION 1 13 
 
 of the living world, teaches them that they are de- 
 pendent upon outside causes and circumstances for 
 food and life. The movements of all the inhabitants 
 of land and sea in pursuit of their pre3 r , and the exer- 
 cise of their habits, is religion, and the worship of 
 their Creator. We might almost say that life itself is 
 religion. For wherever there is life, there is either a 
 conscious or an unconscious recognition of dependence 
 upon outside supplies, that require seeking, and higher 
 powers of production than any that belong to the in- 
 dividual. As to man, every act of his will, and every 
 motion of his body, as well as every wish and desire 
 and appetite that exists either in his flesh or spirit, is 
 an exhibition of his worship and of his religion. For 
 the want of true enlightenment, and on account of 
 moral obliquity and spiritual disease, the true religion 
 and worship of the only wise and true God is not 
 often practiced or understood. However some sort 
 of worship is universal, and inseparable from human 
 existence. The ignorant worship "lords many, and 
 gods many," not knowing the true God nor Jesus 
 Christ whom he has sent. And the vicious, and ma- 
 licious may, even after enlightenment, exalt the evil 
 and debase the good. They may give to the creature 
 the honor that belongs to the Creator. They may 
 give sacrifices of various kinds to the Sun and Moon 
 and Planets ; or to animals and rocks and mountains 
 and rivers ; or to an invisible power which some call 
 Nature, Chance, Destiny, or Fate ; or even to intel- 
 lectual attributes, animal passions and diabolical 
 phantasies ! But religion is in qll, and everywhere ; 
 inseparable from any part of the intelligent and ani- 
 
114 GOSPEL IN ART 
 
 mate universe. No more noble or profitable employ- 
 ment could occupy rational beings, than the discovery 
 of moral truth and the proper worship required of 
 those who are responsible to Him, who is over all, 
 the King immortal, invisible, the only wise and true 
 God. A religion, however, that is divine, is not - merely 
 a system of philosophy, however pure and true and 
 elevated. It is not merely a sentiment, however 
 touching, and tender, and adapted to the constitution 
 of human minds and human society. It is not merely 
 a theory, though the most perfect that can be devised 
 upon earth. The religion that is divine, and that is 
 necessary for the happiness and eternal salvation of 
 the human race, is a system of practical realities, and 
 living experiences, and substantial enjoyments. Al- 
 mighty God in condescension and mercy, has given 
 the world a religion that is suitable and abiding, even 
 as the physical elements are suitable and necessary to 
 animal life. God's religion was first revealed in Eden, 
 and developed and arranged with wise design from 
 age to age, through all dispensations, and through all 
 man's histories, to the present time. We do not deny 
 that in true religion there is also philosophy far sup- 
 erior to all others, as the wisdom of God is superior 
 to that of man. We confess that there is the sweetest 
 and purest sentiment in it, that appeals to the highest 
 attributes and noblest impulses of man's rational, 
 social and immortal nature. It is moreover also a 
 theory as pure, and correct, and sublime, and high as 
 the character of God himself. But it is vastly more ! 
 It is infinitely above all these ! It is better and 
 sweeter and richer and grander than all earthly things, 
 
THE REALITIES OF RELIGION I 15 
 
 because it is heavenly ; and this is its unequaled dis- 
 tinction, and the infallible means of its recognition. 
 Passing by the history of true religion in its different 
 degrees of development from the beginning of time, 
 we will take up Christianity as the final consumma- 
 tion of God's purposes and plans to save the fallen, 
 and as being the highest and the last dispensation 
 that the world shall ever see, and that man shall ever 
 need. In Christianity we find the practical and theo- 
 retical combined in the simplest possible form. The 
 truth of God, comprehended in the Gospel preached 
 by Jesus Christ and his holy Apostles, is the moving 
 power to change the heart, and convert the soul, and 
 give life to the dead. "It is the power of God, and 
 the wisdom of God unto salvation to every one that 
 believeth. ' ' Hence it was put into the great commission 
 which the Head of the church gave his Apostles, 
 when he employed them to go into all the world, and 
 teach all nations. It was the annunciation of glad 
 tidings — tidings of pardon, redemption, and salvation 
 to all the guilty and the lost ; conditioned upon their 
 acceptance and submission — their knowledge, re- 
 pentance, and faith. But along with this life-giving 
 word, which was to be preached to every creature, 
 there was an attachment of realities, that would affect 
 both body and soul, and make man a new creature. 
 Taking him out of death and darkness, it would make 
 him a living member of the living body of Christ ; 
 causing him to be one with Christ, by actual union 
 and communion, in a literal and real sense ; as literal 
 and real, as the connection of the living branch with 
 the living vine ; the illustration which our Savior 
 
Il6 GOSPEL IN ART 
 
 himself uses. Now this accompaniment of the Gospel, 
 this tangible and visible part of the religion of Jesus 
 Christ, the adorable Son of God, has often been sadly 
 misrepresented, perverted, misunderstood, misplaced, 
 and either disconnected, undervalued and suppressed, 
 or else unduly magnified, exalted, increased and hum- 
 anized. I mean of course to refer to the holy Sacra- 
 ments of the church of God, and the religion of Jesus 
 Christ, the Savior of the world, which to a great ex- 
 tent constitute the Realities of our holy Religion. 
 
 I. EET US INQUIRE THEN FIRST OF AEE, WHAT 
 IS A SACRAMENT? 
 
 In the discussion of this question, we might answer 
 without farther explanation or amplification, that a 
 Sacrament is a reality, and not a ' 'cunningly devised 
 fable." There is a considerable portion of the re- 
 ligious community, embracing the teachers and theo- 
 logians, as well as the lower element, that is less in- 
 formed, who incessently cry out the demand for reality 
 in religion ; but unfortunately invest the purest sen- 
 timentality with this attribute, and sanctimoniously 
 repudiate that department of the religion of Christ, 
 which contains the principal reality. With them it is 
 the flow of emotions, both of sorrow and joy, which 
 are purely mental and sometimes highly sentimental, 
 that constitute the reality of religion. They may stir 
 the feelings of the heart, by an appeal to fear or sym- 
 pathy, either by the recital of Bible history, social in- 
 cidents or family circumstances, and these feelings 
 when made to flow, constitute among them the real- 
 ities of religion. The feelings, after they have been 
 awakened, may by a conscientious spiritual teacher, 
 
THE REALITIES OF RELIGION 117 
 
 and guide, be turned in the proper direction, so as to 
 cause an abhorrence of evil, and a reverence for that 
 which is good. And when this is done, we should not 
 only commend it, but rejoice in the result, and thank 
 God for the direction. For in genuine religion there are 
 also pure spiritual emotions. But to stop with this ex- 
 perience and call it reality, is to cut oft the soul from 
 any participation in the Bread of life, after that Bread 
 has been held up to view, and suffer the soul to die of 
 hunger in the very sight of plenty and the presence 
 of a feast ! This is the reason why we often witness 
 such instability, such fearful declensions and falling 
 away of thousands, even after they had "tasted of the 
 good word of God, and the powers of the world to 
 come." The fact is, that in this case the very people 
 who claim to have religion in reality, have no reality 
 at all ; but only. an ideality, that begins and ends with 
 sentiment : a sentiment that if divested of its connec- 
 tions might properly be called a "cunningly devised 
 fable." "Abide in me, and I in you," says Christ, 
 "even as the branch cannot bear fruit of itself, except 
 it abide in the vine, no more can ye, except ye abide 
 in me." Christ uses some highly figurative language, 
 in his discourses, and some that is very plain and 
 simple, perfectly literal, and adapted even to the 
 minds of children. Both forms of speech are em- 
 ployed to represent the realities of religion. But in 
 no case can his representations be used merely to set 
 up a theory, a sentiment, a fantasy, or a fable. 
 "Christ formed in us, the hope of glory," is not an 
 absent Savior, sitting at the right hand of God in an- 
 other world, but one that abides with us forever, just 
 
Il8 GOSPEL IN ART 
 
 as he is, because we are in him and he in us and 
 we are one with him in a vital and real sense. A sac- 
 rament is an institution of Christ that consists of 
 double elements — an element that is material, and an 
 element that is divine. The earthly element is em- 
 ployed as the medium or vehicle, for communicating 
 the heavenly and divine element. One element alone, 
 could be no sacrament. The earthly element of Bap- 
 tism is pure water ; nothing more, and nothing less. 
 The earthly element of the Holy Supper is bread and 
 wine ; nothing more and nothing less. But a sac- 
 rament is something holy, as its name indicates. The 
 word has its origin in the Latin Sacer, or Sacramen- 
 tum, which means sacred, holy, divine ; whether con- 
 cerning place or thing. No one denies the definition. 
 But what is there sacred, holy, and divine, in water, 
 bread and wine ? The ancients allowed a sacrament 
 to be a mystery. "But where is the mystery in a 
 handful of water, a piece of bread, and a cup of wine, 
 any more than in the ocean, or the wheat, or the 
 vintage ? ' ' There must therefore be another element 
 besides water to make Baptism a sacrament or some- 
 thing holy ; and to make bread and wine a sacrament, 
 or a holy mystery. 
 
 A sacrament in the strict sense of the word, must 
 have those external and visible parts, elements, or 
 signs, which God himselt appointed ; and with which 
 he connected the promise of grace, spiritual good, 
 and an invisible divine element. God is himself alone 
 the giver of every good and perfect gift. Men may 
 ordain ceremonies and external signs ; but they are 
 not sacraments, because they have not the Divine com- 
 
THE REALITIES OF RELIGION 119 
 
 mand, and the Divine element to make them holy. 
 What men institute and ordain may tend to edifica- 
 tion, but are not a necessary part of religion. Be- 
 cause religion to be true must be all of God, and if 
 not of God it is mere sentiment. This shows at once 
 the important distinction to be made between the 
 means appointed by Christ, the only head of the 
 church, and those that have been set up by human 
 reason. Realities are of God ; but men have been in 
 all ages most industriously engaged in the manufac- 
 ture of "cunningly devised fables." 
 
 II. IN THIS CONNECTION IT MAY BE PROFITABLE 
 TO INQUIRE FOR A MOMENT AS TO THE NUMBER OF 
 SACRAMENTS THAT BELONG TO CHRISTIANITY. 
 
 If we keep in mind the proper characteristics we 
 shall have no difficulty in determining the number. 
 The Papal Church still holds to the existence of seven 
 sacraments, which was claimed already in the 12th 
 century ; but which is a commingling of human and 
 divine institutions. And in the attempt to invest Ex- 
 treme Unction, Auricular Confession, Confirmation, 
 Ordination and Wedlock with the sacredness of a 
 sacrament, they have degraded the ordinances of Bap- 
 tism and the Lord's Supper from that lofty position. 
 So that it is extremely doubtful whether the Papists 
 have any sacraments at all. Claiming so much power 
 for their Bishops and Popes, they have mutilated both 
 Baptism and the Lord's Supper, so that they are no 
 longer sacraments in the true sense of the word, as 
 they came from the hands of Christ. Not every com- 
 mand of God is a sacrament, much less the ordin- 
 ances of men. Repentance, prayer, praise, benev- 
 
120 GOSPEL IN ART 
 
 olence, hospitality, even feet-washing, are com- 
 manded of God, and are necessary and useful in their 
 true design and place ; but they are not sacraments, 
 because they lack the visible elements as signs of the 
 invisible grace, or else the divine element altogether ! 
 The Protestant Reformers therefore rendered a service 
 of incalculable importance when they defined the 
 sacraments of God, and limited them to Baptism and 
 the Lord's Supper, as the only institutions, that have 
 without any dispute, the necessary peculiarities to 
 constitute them holy sacraments and divine mysteries. 
 Here we have the realities of religion in such a form 
 as to adapt themselves to the bodily senses, as well as 
 to the reason of man ; and thus be suited to our wants 
 and circumstances in this present life, and in this evil 
 world. As faith is indispensible to the proper use of 
 the sacraments, there is an accommodation in them 
 to our weakness ; so that by tangible signs and mat- 
 erial elements our faith may be assisted and prompted, 
 we might almost say forced, to believe in the recep- 
 tion of the promised grace, and spiritual good. This 
 however could not be affirmed of those things falsely 
 called sacraments by the Papists and others, that have 
 not the promises of God attached to the external 
 parts and ceremonies. Neither do we have merely a 
 naked system of declarations and theories, that we 
 cannot accept with any assurance, but must only hope 
 to be true. Just as we receive the true body and blood 
 of the Lord in the Holy Supper when we eat and 
 drink of this bread and of this cup, so we accept 
 without any contingency or doubt, the divine declara- 
 tion, "given and shed for you, for the remission of 
 
THE REALITIES OF RELIGION 121 
 
 sins. ' ' And as this requires truly believing hearts, 
 he alone is a properly qualified communicant who re- 
 ceives the sacrament as a reality ; or, as the Apostle 
 Paul expresses it, "the communion of Christ's body 
 and blood." 
 
 Now these two sacraments appointed by Christ, 
 "make, mark, and identify," Christianity as genuine, 
 in all countries, ages, and circumstances. As they 
 are a part of the true religion, and constitute its 
 essential earthly realities. Christianity would soon be 
 lost, extinguished, or merged into the various philo- 
 sophies of men, if the sacraments should be lost, or 
 for want of appreciation corrupted and set aside. But 
 thanks to God, this has never been permitted, and will 
 not be. As often as the sacraments have suffered a 
 depreciation, and appeared to be in danger of exterm- 
 ination, God has raised up new believers, expounders, 
 reformers and defenders. There is however also as 
 much danger to be apprehended from the undue exalt- 
 ation of the externals in the sacraments, as from their 
 entire suppression. He who looks upon the visible 
 elements as miraculous agents, and supernatural pow- 
 ers, is an idolater, and desecrates the sacraments. 
 This leads us to the consideration, 
 
 III. OF THE NATURE OF THE HOLY SUPPER, THE 
 SACRAMENT OF THE ALTAR, AS WE HAVE ALREADY 
 HERETOFORE CONSIDERED THE SACRAMENT OF BAP- 
 TISM IN THE SERMON UPON CHRIST BLESSING LITTLE 
 CHILDREN. 
 
 It is a matter of rejoicing that the long controversy 
 that has agitated the church upon this subject since 
 the days of the Protestant Reformation, is more likely 
 
122 GOSPEL IN ART 
 
 now than at any time heretofore, to be settled in the 
 direction of the trnth. We have arrived at a point in 
 the discussion of this doctrine, the doctrine of the real 
 presence of Christ's body and blood in the Holy 
 Supper, when our self-consciousness as a church, and 
 the respect which we have forcibly secured from other 
 Denominations even in this country, will enable us to 
 say with boldness and firmness, "We have not fol- 
 lowed cunningly devised fables." It seems almost 
 superfluous to rehearse the oft repeated explanations 
 and declarations of the L,utheran Church upon this 
 subject. But as we have reason to know that there 
 are thousands of people who have never heard a clear 
 statement and defense of the matter, we will continue 
 to speak of it, even at the risk of being condemned, 
 as we have often been, for giving it undue prom- 
 inence ; and exalting it above repentance and faith, 
 which we utterly deny. There is no way of coming 
 to a correct knowledge of the nature of the Holy 
 Supper, except by the use of God's word ; which alone 
 is clear and positive, and admits of no denial or re- 
 futation. The words of Christ himself in the ap- 
 pointment of the ordinance, are of course the most 
 important. L,uke gives his words as follows in the 
 22d chapter and 19th verse : "Take, eat, this is my 
 body, which is given for you ;" "This cup is the New 
 Testament in my blood, which is shed for you." 
 Matthew has it, "Take, eat, this is my body." As 
 they were eating Jesus took bread, and blessed it, and 
 brake it, and gave it to his disciples using these 
 words. "Then he took the cup, and gave thanks, 
 and gave it to them saying, 'drink ye all of it ; for 
 
THE REALITIES OF RELIGION 1 23 
 
 this is my blood of the New Testament, which is shed 
 for man}-, for the remission of sins." Now every 
 word, however small, in this connection is of infinite 
 value. It was on the eve of his crucifixion, and his 
 object was not to convey instruction, but to establish 
 a perpetual feast, which was to be celebrated to the 
 end of the world. He could not therefore employ a 
 parable, or figure of speech, especially as it was in- 
 tended for his disciples alone and not for the world. 
 It would be utterly contrary to his whole life and 
 spirit, as well as all his other teaching, to perplex and 
 annoy his simple trusting disciples with parables that 
 they could not understand. If ever there was neces- 
 sity for language to be literal, it was now. And never 
 was there more literal truth crowded into a few little 
 monosyllables than in these solemn words. He took 
 bread and held it in his hand, and blessed and brake 
 it, and then gave it unto them. This was the material 
 element, the real part of the sacrament which appealed 
 to the bodily senses for recognition, and hence he said, 
 " Take, eat ! " If he had now been appointing a per- 
 petual parable to be repeated forever, or if he had been 
 giving the church a perpetual object lesson, and in- 
 tended f o convey the idea that the bread was an em- 
 blem of his body, or intended to represent his body, he 
 would doubtless have said, " Behold this bread that I 
 hold in my hands— gaze earnestly and solemnly upon 
 it— for in it you behold a memorial of my body. Even 
 as Moses gave you bread in the wilderness which was 
 an emblem of me, so with this ! " And when he took 
 the cup, he would have said, "Seethe wine in this 
 cup, and behold an emblem of my blood ! This wine 
 
124 GOSPEL IN ART 
 
 is to represent my blood and remind you of it as often 
 as you look at it ! " Was not this the way he did in 
 all the parables that he taught ? But here there was no 
 exhibition of a figure to stimulate memory by its re- 
 semblance to the original. The material element was 
 not to be beheld ! But they were required to ' ' take 
 and eat ; to take and drink ! ' ' The reason of their 
 being required to do this, instead of merely looking at 
 the material element with their eyes, and listening to the 
 words with their ears, appears from what he called the 
 bread and wine. ' ' This is my body ; this is my blood. ' ' 
 He had once before spoken to the Jews, and also his 
 disciples, concerning the necessity of eating his flesh, 
 and drinking his blood, and had given such offense to 
 many that they forsook him in disgust. They could 
 not understand how he could give them his flesh to eat, 
 and he did not tell them how. There might be more 
 than one way possible. And those who had faith, 
 would not quibble at any physical impossibilities. For 
 all things are possible with God. And recognizing 
 Christ as God, who proposed to give them his body to 
 eat, they ought not to have been shocked or offended. 
 But now he proceeds to establish a feast in the place 
 of the Passover, in which his flesh may always be eaten, 
 and his blood be drank, as the paschal Lamb of God 
 slain for the sins of the world. Here was the institu- 
 tion of a true and genuine sacrament, that had an ex- 
 ternal element of bread and wine, and a divine element 
 of the body and blood of Jesus. The surprise is, that 
 any should ever have been found to doubt the real na- 
 ture of this ordinance, or quibble like the Jews at the 
 meaning of the Savior's words ! From whence comes 
 
THE REALITIES OF RELIGION 1 25 
 
 the disposition to take away the body and blood of 
 Christ out of the Holy Supper ? Comes it not of un- 
 belief, because the}?- think it is a physical impossibilhy, 
 and Christ is not able to do as he said and fulfill his 
 own word ? They say, ' ' Why Christ was not yet cru- 
 cified ; as that only took place the next day ! " But 
 they forget that time past, present and future, are all 
 one with God— that all things are possible with God — 
 and that Jesus Christ is God, and could therefore as 
 easily anticipate his crucifixion and fill that bread with 
 his bod}^ and that cup with his blood on that ' ' dread- 
 ful, doJeful night," when the Passover was celebrated 
 for the last time legitimately, and converted into the 
 real feast which it always signified, as afterwards when 
 exalted to the right hand of God, from whence He al- 
 ways has, and always will, fill the material elements of 
 the Holy Supper with his body and blood. The dis- 
 ciples received the Sacrament at its first appointment 
 without a word of inquiry as to the meaning of the 
 words, but with silent acquiescence and passive obedi- 
 ence. They continued also from that time perpetually 
 to celebrate the sacrament among themselves without 
 any other command. Not only the first disciples, but 
 the new converts in Jerusalem made on the day of 
 Pentecost, it is said, "continued steadfastly in the 
 Apostles' doctrine, and the breaking of bread, and 
 prayers. ' ' Then the great Apostle of the Gentiles was 
 converted and chosen, on his way to Damascus, and 
 he was instructed by special revelation concerning the 
 Holy Supper. He sa3^s that he also received the very 
 same words directly from the Lord given at the insti- 
 tution, viz : " That the Lord Jesus in the same night 
 
126 GOSPEL IN ART 
 
 that 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 remem- 
 brance of me." And of the cup, after he had supped, 
 he said, "This cup is the New Testament in my 
 blood ; this do as often as ye drink it, in remembrance 
 of me." Then the Apostle proceeds and says, " Who- 
 soever shall eat of This bread, and drink of this cup un- 
 worthily, shall be guilty of the body and blood of the 
 Lord." But how could any one be guilty of the 
 Lord's body and blood, if he never had anything to do 
 with them ; that is, if he had not eaten or drunken 
 unworthily and unconsciously, and without faith, and 
 had only eaten and drunken a little bread and wine ? 
 And the Apostle continues, "For he that eateth and 
 drinketh unworthily, eateth and drinketh damnation 
 to himself, not discerning the Lord's body." Now 
 what is the reason for the judgment and condemnation 
 of those who eat and drink unworthily ? Because they 
 discern not the Lord' s body ! Diakrlnein is the Greek 
 word, which means to distinguish, discover, and sep- 
 arate from, as well as to discern. But if the body of 
 Christ were not in that which they eat and drink, how 
 could it be discerned, or distinguished ; or how could 
 the communicant be condemned for failing to discover 
 and discern that which had no existence ? The bodily 
 senses could never distinguish or discern Christ's body ; 
 but faith could do it. And hence the necessity of faith 
 in the communicant as the only means of discerning 
 the Lord's body. But if you make up your mind be- 
 forehand, like the Jews, that it is impossible and ab- 
 surd to eat the body and drink the blood of the Lord 
 
THE REALITIES OF RELIGION 1 27 
 
 Jesus, and force the language both of Christ and the 
 Apostle Paul to constitute a perpetual parable, then 
 you will never discern the Lord's body in the Holy 
 Supper ; and failing to do so, you invite the judgment 
 of its abuse. 
 
 The earthly elements of this Holy Sacrament, 
 though communicating the glorified body and blood of 
 the Son of God to every communicant that partakes 
 them with hi-s mouth, do not reach the soul of man ; 
 for the soul cannot be fed with animal food. Hence 
 the profanation of the Sacrament and all its contents, 
 by such as are carnal, and have no faith. But faith 
 distinguishes and discerns {Diakrinei) Christ in the 
 bread and wine, and conveys him into the soul at the 
 same moment that the bodily eating and drinking take 
 place, as the true spiritual food — the bread from 
 heaven — -which, if a man have in him, that is, in his 
 soul, he shall never die, but have eternal life. The 
 Jews had a golden pot in w T hich they preserved a por- 
 tion of manna, in the Tabernacle and Temple for future 
 generations to see, that they might be reminded of the 
 goodness of God in the wilderness ; and also to have 
 the prefigurative S3^mbol of the true bread, as well as 
 their fathers, to stimulate their faith in a coming Re- 
 deemer. In the new dispensation or Christian Covenant 
 and Church, we have the true bread from heaven, which 
 was symbolized by the manna in the wilderness. And 
 this bread, the bread of life, we also have in a golden 
 vessel, the sacrament of the altar, in the Holy Chris- 
 tian Church. Now of what use would have been the 
 golden pot of the Jews, as described in Heb., 9:4, 
 without its contents ? If the emblem was necessary 
 
128 GOSPEL IN ART 
 
 because of its prophetic or prefigurative signification, 
 how much more necessary is the reality that was sig- 
 nified ? But it seems that many are satisfied to keep 
 the ' ' golden pot ' ' in their tabernacles and assemblies 
 without the manna, and even to boast that it is empty ! 
 
 Still keeping in view the definition of a sacrament, 
 that it consists both of an earthly and a heavenly or 
 divine element, and that although these are connected 
 and united, they are never merged into one substance, 
 or transubstantiated, or consubsta?itiated, we shall be 
 prepared to understand the true IyUtherau doctrine, and 
 the true Apostolic doctrine concerning the nature of 
 the Holy Supper, which is the only doctrine, we are 
 bold to say, that is above all controversy infallibly cor- 
 rect, because it has the seal and sanction of the in- 
 spired word of God to the very syllables emplo}^ed in 
 a description of it. The Lutheran church is the only 
 one that can fearlessly say, li We have not followed 
 cunningly devised fables ' ' in this matter. 
 
 The Apostle Paul says, I Cor., 10 : 16, " The cup of 
 blessing which we bless, is it not the communion of 
 the blood of Christ ; the bread which we break, is it 
 not the communion of the bod}' of Christ ! ' ' No mat- 
 ter what the precise meaning of the word Koinonia in 
 the Greek, or ''communion" in the English translation 
 may here be, the results are the same. It may be 
 4 ' mutual participation, " " community, ' ' " companion- 
 ship," "association," or "communication," "imparta- 
 tion" and "conferring," or all of these, it invavaria- 
 bly shows the existence of two materials or elements 
 present together, but never merged, or consolidated, 
 or consubstantiated into one ! Moreover, it is not the 
 
THE REALITIES OF RELIGION. 1 29 
 
 eating and drinking which is the communion, but the 
 bread and the cup ! Neither is it the communion of 
 Christ, which might be construed to refer to his divin- 
 ity, or his spirit ; but it is the communion of his body 
 and blood! Both elements are named and preserve 
 their identity, even in the participation ; that is, in the 
 eating and drinking. The same relation exists be- 
 tween them that exists between the body and soul of 
 man, or the visible membership of the Church and the 
 invisible saints, known only to God. The Holy Sup- 
 per is a compound institution. And yet the composi- 
 tion of it into a communion is limited to the time of its 
 reception, as at no other time bread and wine are any- 
 thing more than bread and wine. The design of Christ 
 in the appointment of the Sacrament will indicate its 
 nature. It was substituted for the Passover. Insti- 
 tuted at the last celebration of that Jewish feast, before 
 the}- rose from the table, whereon the Paschal lamb was 
 eaten that prefigured the Lamb of God, the true 
 and real Passover was also eaten ! The type and the 
 antitype met together. The death of the one gave 
 birth to the other ; and the old dispensation in that 
 moment gave place to the new. The design of Christ 
 was to save .the world by the sacrifice of himself as a 
 lamb that is slain. But this sacrifice was not merely 
 to appease divine justice and atone for the sins of the 
 world, but also to impart life unto men by the eating 
 of his flesh and the drinking of his blood in the earthly 
 elements chosen by himself for this purpose. " Ex- 
 cept ye eat the flesh of the Son of Man, and drink his 
 blood, ye have no life in you." And as in the garden 
 of Eden the tree of life was found not far from the tree 
 
130 GOSPEL IN ART 
 
 of knowledge, so that if Adam and Eve ha*d not been 
 expelled from the garden, they might have put forth 
 their hands and eaten of that tree and lived forever ; so 
 Christ became the life giving food to his church in the 
 ordinance of the Holy Supper, and commanded all his 
 disciples to eat and drink his body and blood, whereby 
 they would show forth the Lord's death until he come. 
 The actual participation of the Holy Supper, that is, 
 the eating and drinking of every communicant bodily, 
 of the visible earthty elements of the sacrament, was 
 that each might be a partaker of his body and blood ! 
 His body and blood were broken, and shed, and died, 
 and were buried, and revived, and rose, were glorified 
 and ascended to heaven that he might fill all things, 
 yea, the whole universe. So those who are partakers 
 of that bod} r and blood in a worthy manner, have the 
 resurrection and the life in them, and shall never die. 
 Now from all this we see that the religion of Jesus was 
 not intended to be a system of spiritual ideas and sen- 
 timents, intellectual theories and theological doctrines ; 
 but that it was in part a system of realities — of tangi- 
 ble and material ordinances— of visible signs communi- 
 cating invisible graces. It does not consist of fables, 
 however cunningly devised ; and if it did, genuine 
 christians and orthodox Lutherans would not follow 
 them. 
 
 There is still another aspect in which we could view 
 the bodily presence of Christ in the Holy Supper, if it 
 were necessary, but we are under no obligations to do 
 so. I refer to the ' l absurdity ' theory of those who deny 
 the doctrine. Taking it for granted that the body and 
 blood of Christ are composed of gross material proper- 
 
THE REALITIES OF RELIGION 131 
 
 ties, the sacramentarians maintain that matter cannot 
 be everywhere at the same time, and that the ubiquitj^ 
 of a body especially is impossible. Yet they will ad- 
 mit that light emenating from the sun is a material 
 substance, and extends to all parts of the planetary 
 system. They also admit that electricity is found in 
 all things, but is too subtle to be discovered by the 
 senses, except when highly concentrated, or brought 
 together in the form of opposing currents. Yet light, 
 and electricity, and the gases of the air are ubiquitous 
 and essentially universal ; and yet they are onl> the 
 creatures of God ! Is it not rather therefore a physi- 
 cal absurdity, as well as a moral monstrosity, to deny 
 this power to the body of Jesus Christ, who is God over 
 all — Creator and Sovereign of the worlds — and who 
 fills all things ? To limit the power of Christ — to lo- 
 calize his body to place and space— to confine the right 
 hand of God to one world — to lay down the laws of 
 plrysical science upon the Divine Word and attempt to 
 throttle it — to speak in the name of science, and for 
 science, and show so little comprehension of it, is dis- 
 gusting in the extreme ; and exhibits bigotry, shallow- 
 ness and pitiable intellectual weakness, to the contempt 
 of all truly believing minds. 
 
 IV. BUT WE SHALL NOW PROCEED IN THE LAST 
 PLACE TO INQUIRE WHO IS ENTITLED TO THE HOLY 
 SUPPER, AND WHAT ARE THE TERMS OF COMMUNION. 
 
 It might reasonabby be supposed, that an institution 
 of such solemn grandeur, and such heavenly and di- 
 vine import, would require extraordinary care and 
 preparation in its approach b}^ sinful beings. When 
 Moses stood by the burning bush in the wilderness, he 
 
132 GOSPEL, IN ART 
 
 was in the immediate prescence of God. Although he 
 only saw the appearance of material fire, the voice of 
 the Almighty issued from the midst of it, saying unto 
 him, ' ' Take off thy shoes ; for the ground whereon 
 thou standest is holy ground. " So when any one ap- 
 proaches the table of the Lord, and recognizes the 
 Christian Passover thereon, of the bleeding lamb of 
 God, whose body is broken and whose blood is shed 
 for the sins of the World, he will see the propriety of 
 suitable preparation and qualifications, for profitable 
 eating 'and drinking of that which is both natural and 
 supernatural — both earthly and heavenly — both mate- 
 rial and divine. An unthinking horse rusheth into 
 battle, and is cut down. And an unthinking man, 
 may go to these solemn mysteries, and eat and drink 
 damnation to himself; not discerning the Lord's body. 
 Is it proper therefore for every one to go to the Lord's 
 Supper, or for ministers of Christ to invite all indis- 
 criminately to approach ? Did not our Savior confine 
 the distribution, in<the first place to the twelve ? Did 
 not the Disciples keep it among themselves ? Were not 
 the first converts to continue steadfastly in the Apos- 
 tles' doctri?ie and fellowship, before they attended to the 
 "breaking of bread?" Did not Paul give suitable 
 warning when he said, " Let a man examine himself, 
 and so let him eat of that bread, and drink of that 
 cup. " 
 
 The question may here be asked, why do ypu not 
 invite members of other denominations, and ecclesias- 
 tical organizations as such, to unite with you in the 
 celebration of the Holy Supper ? Are there no genu- 
 ine Christians in other Denominations outside of the 
 
THE REALITIES OF RELIGION 1 33 
 
 Lutheran church ? Are there not millions of people 
 qualified to go to the communion who do not bear the 
 Lutheran name? To these questions, and to others 
 that are similar, I think we can give a perfectly satis- 
 factory answer. We cannot throw open our doors to 
 other Denominations, and invite them to our altars, 
 simply upon the condition of their being Roman Catho- 
 lics, or Episcopalians, or Presbyterians, or Methodists. 
 or Congregationlists ; because we do not endorse their 
 organizations, or their creeds, or any of the peculiari- 
 ties pertaining to their existence, with the particular 
 names which they bear ! But on the contrary we pre- 
 sent a perpetual protest against the errors that are held 
 by them, by our very existence ; or else we should 
 find no justifiable w T arrant, for our own existence ! All 
 cannot be right, and yet differ from one another ; and 
 they must differ or they would not have separate names 
 and a separate existence. If w T e are right, others are 
 wrong ; and if others are right we are wrong. To say 
 then to all Denominations, " You are welcome to our 
 altars, because you are Methodists, Presbyterians, and 
 Baptists, " etc. is to say : " You differ from us on cer- 
 tain points, it is true ; but you are just as near right as 
 we are ; and we are either all right, or none of us are 
 right. " It is an abandonment of all our history ; all 
 our confessions ; and all our rights to a separate and 
 distinct Denominational existence. It is moreover do- 
 ing ourselves a great injustice. For w T e do not allow 
 our own members to commune without knowing some- 
 thing of their individual qualifications ; and without 
 attending duly to the services of confession and abso- 
 lution as preparatory to their approach to the Lord's 
 
134 GOSPEL IN ART 
 
 table. Whilst, if we should say to those of other 
 names, who might happen to be among us at the time, 
 " You are welcome to come as a Methodist, from the 
 Methodist Church, with Methodist religion and Metho- 
 dist qualifications ; or as a Presbyterian, with Presbyte- 
 ria?i religion, and Presbyterian qualifications, " we 
 should at once destroy the standard of qualifications 
 which our church has set up ; and show not only an 
 inconsistency, but a hypocrisy, in our requirements of 
 faith and practice ! If we had no convictions as to the 
 truth of our doctrines in their distinctiveness, and of 
 our church in its individuality, we might welcome all ! 
 And this is done by those merely nominal Lutherans, 
 who secretly prefer the Calvinistic or Zwinglian doc- 
 trines, to those of the Lutheran church ; and who 
 when convenience .presents itself, gladly step over from 
 one to the other, and call it broad and liberal Christian 
 charity ; but which is in fact, the most culpable igno- 
 rance, or the want of pious conscientiousness ! A true 
 Lutheran acts otherwise. Disclaiming all sectarian 
 selfishness, and casting back with scorn the imputation 
 of cast-iron bigotry, into the faces of those who charge 
 it ; and freely admitting that God has his chosen ones 
 in all Denominations"; we yet firmly maintain our self- 
 respect and the respect due to a firm adherence to the 
 truth, by insisting upon a strictly Lutheran Commu- 
 nion ; which is the only communion that we can recog- 
 nize as being carefully conformed to the standard of 
 Christ and his Apostles ! If this gives offense to the 
 various classes of Protestants, we cannot help it. We 
 are willing to confess, and do it with joy, that among 
 them are some of the brightest ornaments of Christiani- 
 
THE REALITIES OF RELIGION 1 35 
 
 ty in the world ; and some of the most useful men, and 
 most successful defenders of the word of God, and 
 champions of the religion of Jesus Christ ; but we have 
 no apology to make to any of them, because we have 
 no responsibility for their existence ; having had no 
 hand in their beginning, and their separation from 
 those older than themselves. 
 
 It is however quite different with individuals ! We 
 have a standard of qualifications, which we consider 
 scriptural, and which is therefore distinctively Luther- 
 an ! Those who come to the Holy Supper in our 
 churches, must possess these qualifications. One of 
 these qualifications consists in the examination, which 
 takes place at either the public preparatory services, or 
 the private confession. Only those who submit to 
 this condition are admitted to the Sacrament. In this 
 we seek to conform to the precise words of the Apos- 
 tle. A name is no qualification for the Holy Commu- 
 nion. Bven the name Lutheran, is not sufficient. 
 Something more is necessary. And if our own name 
 is not in itself a qualification, I am sure that no other, 
 such as Baptist, Methodist, Presbyterian, or Reformed, 
 would be ! There may be many in all the various visible 
 Christian organizations, those that possess the qualifica- 
 tions that our church requires for the communion. But 
 unless they submit themselves to our rules, and conform 
 to our mode of examination and preparation, we can 
 have no knowledge of them, and no authority to ad- 
 mit them. True Christians, are entitled to the com- 
 munion, whoever they may be and wherever they may 
 be ! For all things belong to the children of God ! But 
 they must show better credentials, and more specific, 
 
136 GOSPEL IN ART 
 
 as to being true Christians, when they come among us, 
 than simply being members of some religious sect ! 
 How are we to know them, unless they come as all our 
 people come ! Should a person not bearing the Luth- 
 eran name come to me, and ask for the Holy Supper, 
 and I should find him entitled to it, by the conditions 
 of God' s word, and the standards of our church corres- 
 ponding therewith, I should certainly admit him. But 
 in so doing I should regard him the same as a Luther- 
 an communicant ; being possessed of Lutheran qualifi- 
 cations, or what the Lutherans regard as Scripture 
 qualifications : it being not the name, but faith, 
 and life, that filleth the measure of suitableness. 
 On the contrary, if one, or many, should come and 
 say, "I want to go to the Holy Sacrament, be- 
 cause I am in good standing in the Presbyte- 
 rian church, or any other church, " I should say, 
 " no ; I do not acknowledge your fitness." Presbyte- 
 rianism, and Methodism, and other isms, are not the 
 terms set up in God 's word as conditions ; and cannot, 
 therefore, be accepted by our church. The terms of 
 communion with us, are not sectarian, but Christian ! 
 So then, it must be understood, that we are not " close 
 communionists," in a sectarian sense, as the Baptists 
 and the Roman Catholics are ! But we are close com- 
 munionists in the sense of Scripture fitness ; over against 
 an indiscriminate open invitation to all who choose to 
 come, on the basis of their own knowledge, and con- 
 viction of fitness ! Our catechism says, " Fasting and 
 bodily preparation, are indeed a good external disci- 
 pline ; but he alone is worthy and well prepared, who 
 believes these words : ' given and shed for you, for the 
 remission of sins ;' for the words for -you, require truly 
 
THE REALITIES OF RELIGION 1 37 
 
 believing hearts." It is not necessary to be without 
 sin ; but it is necessary to be humbled on account of 
 sin, and to confess and repent of it. It is. not neces- 
 sary to understand the mystery of the Sacrament ; but 
 it is necessary to receive it, just as it is, and as it was 
 instituted. It may not be necessary to comprehend 
 the meaning of the words of the institution fully ; but 
 it is necessary to acquiesce in them, and not deny them ! 
 Thejirst of all requisites and qualifications, is saving 
 faith in Christ. The second is acceptance of his word. 
 The third is obedience to his commands. He who has 
 these qualities, is in a condition to examine himself as 
 St. Paul exhorteth ; and accepting the absolution af- 
 forded by the Gospel, and imparted and announced by 
 the minister, he may approach the sacred altar with its 
 heavenly food. 
 
 Something is certainly due to the history of the Luth- 
 eran church, and its historical claims to Apostolic suc- 
 cession ! No one can deny, that it is at all events, the 
 oldest of all Protestant churches. But we claim more 
 for it. We claim that it is identical with the church of 
 the Apostles ; and that it did not have its rise in the 
 1 6th century, but was purged and purified by the Re- 
 formers. On this account we are not under obligations 
 to recognize every new name and sect that has arisen, 
 or that may arise, by offering them fellowship, and in- 
 viting them to our altars, on the basis of their separa- 
 tion and schismatical character ! If one of the states of 
 the American Union should see fit to secede, and es- 
 tablish an independent government ; the United States 
 would certainly be under no obligations to acknowledge 
 such state as a new republic ; and give them equal 
 
138 GOSPEL IN ART 
 
 rights ! Whilst therefore we do not arrogate to the 
 Lutheran church, the right and claim, to be the only 
 church of God ; we know from whence it comes, and 
 what it is ; and we cannot conscientiously and truth- 
 fully admit that all others that have arisen, or may 
 arise, are just as legitimate, and entitled to as high, or 
 even higher privileges than we ourselves ! Christ may 
 be preached out of contention ; and we shall not forbid ! 
 But when any come to us from any other communion, 
 or fold ; come, either to our pulpits or our altars ; we 
 prefer to estimate them according to our own standards, 
 and not theirs ! God forbid that we should say, " we 
 are the only people ,.. and wisdom and piety will die 
 with us !" Others may preach the truth, as well as we, 
 and we are truly glad when they do. Others may be- 
 lieve the truth in whole, or in part, and be saved ; and 
 we rejoice to believe that thousands do. But if they 
 esteem our doctrines and character sufficiently to ask 
 our fellowship, we claim the right to examine and pre- 
 scribe for them the same as if they were of our fold ; 
 without distinction, partiality, or what is sometimes 
 called Denominational courtesy ! Our invitations to the 
 communion shall be the invitations of the Gospel, and 
 not those of social politeness and ecclesiastical etiquette. 
 We do not mean to be followers of ' ' cunningly devised 
 fables!" We say, "Ho, every one that thirsteth 
 come ye to the waters !" " Come unto me all ye that 
 labor and are heavy ladened." Come by the way of 
 repentence, confession of sin, and self-examination ! 
 Come by faith in Christ— faith in the Sacrament of his 
 body and blood— and faith in his promises and his 
 grace ! Come with the profession and resolution, to 
 
THE REALITIES OF RELIGION 1 39 
 
 improve and amend your lives ; submitting to the guid- 
 ance of the Holy Spirit, and using the means of grace 
 in all fidelity according to the word of God. And we 
 trust and also pray that time will bring us all into the 
 clearer light, and witness to our Christian candor and 
 sincerity ; and the earnest conformity of our practice 
 with the faith of pure Christendom, once delivered to 
 the saints ! Vouching for none but ourselves, we 
 Lutherans insist upon it, that " We, have not followed 
 cunningly devised fables ! " 
 
 conclusion. 
 
 In the celebration of the Holy Supper, there must be 
 deep humility ; combined with lofty praise, and 
 thanksgiving ! There must . be contrition, self-abase- 
 ment and shame ; combined with confidence, joy, and 
 firm assurance ! The example of the disciples at the 
 first Holy Supper must be our guide ! As they were 
 overwhelmed with the wonderful import of the Savior's 
 words, and the wonderful communications of those 
 visible elements which they ate and drank, so it must 
 be with us ! As every mouth was stopped, and every 
 mind was awed, and every heart was filled with tremb- 
 ling, and all thrilled with a new and heavenly ecstacy, 
 so must it be with us ! Standing on more solemn 
 ground than that of the burning bush, or Mt. Sinai — 
 witnesses of the scenes of the crucifixion — guests of 
 the flesh and blood of the real Passover— partakers of 
 the bread of life, which if a man eat worthily and in 
 faith, he shall never die— we should appreciate and 
 comprehend our privileges ! 
 
140 GOSPKIv IN ART 
 
 And from the enjoyment and improvement of these 
 privileges, we shall in due time, if faithful, be trans- 
 ferred to the realities of eternity —an eternity of endless 
 bliss. Which may God in mercy grant unto us, 
 but not unto us only, but unto all them also that 
 love his appearance, for Christ's sake, Amkn ! 
 
IN MEMORY OF JOSHUA AND MARY BIEBER, 
 BY THEIR SONS. 
 
THE CUP OF WOE. 
 
 In this Memorial Window in the front of the church, donat- 
 ed by the sons of Joshua S. and Mary Bieber, in memory of 
 their parents, there is a representation of Christ in the garden 
 of Gethsemane, upon his knees, with an angel holding out to 
 him a cup, which he is required to drink ; it is the Cup of Woe. 
 
 Text : Matthew 26 : 39. — " my Father, if it be 
 possible, let this cup pass from me : Nevertheless, not as 
 I will, but as thou wilt" 
 
 In the memorial window, donated by the sons of 
 Joshua S. and Mary Bieber, in memory of their par- 
 ents, we have one of the most significant and solemn 
 object lessons, to be found anywhere. It is the figure 
 of our Savior in the garden of Gethsemane ; kneeling 
 upon the ground, in earnest prayer and supplication to 
 his heaventy Father ; and an angel holding out to him 
 a cup, as though expecting him to take it and drink ! 
 The kneeling of Christ, is literal and historical ; 
 whilst the figure of the Angel with the cup, is figura- 
 tive and symbolical. 
 
 The last tragic scenes in the life of Christ, are here 
 grouped and emphasized, in a single act. The Holy 
 Supper has just been instituted ; the sad truth declared 
 to the disciples, that the Shepherd is to be smitten, 
 and the sheep scattered. The warning and exhorta- 
 tion, to watch and pray against temptation, is uttered. 
 
142 GOSPEL IN ART 
 
 And the faith of the disciples is about to be tested, in 
 a manner, which they could not comprehend. All 
 around in that little valley, there is deep silence ; the 
 silence of night ; and the dead, calm silence, that fore- 
 bodes a storm. Not a step is heard anywhere, of man, 
 or beast, or bird. Scarcely a motion, or a rustle even, 
 in the branches of the olive trees ; and perhaps only 
 a faint, gurgling sound, in the distance, of the rippling 
 waters of the brook Kedron ; rolling down towards the 
 Dead Sea. The pale moon, with a sickly light, and a 
 few scattered glimmering stars, kept vigil of the pa- 
 thetic scene, soon to be enacted ; and witnessed from 
 afar, the whole mysterious and wonderful transaction, 
 in which earth and heaven, were both, so vitally, and 
 eternally, concerned and interested. The disciples, 
 who might have been the most deeply interested wit- 
 nesses, and who had been kindly invited and besought, 
 to watch with their Lord and Master, were benumbed 
 in their senses ; and overwhelmed with sleep. They 
 could not watch with him, even for one hour ! In the 
 still and silent mid-night, the Angels of God, looked 
 down over the battlements of heaven, and beheld a 
 wondrous sight ; that was never beheld in all the ages 
 of eternity ! They saw the Lord of earth and heaven, 
 the mighty King of Glory, fallen upon his knees, on 
 earth, in agonizing prayer. They saw him, with his 
 face bowed in the dust, as if crushed by grief, and 
 pain, and sorrow. As they lean forward, to look into 
 the solemn mystery, they see one of their own number, 
 standing with cup in hand, and offering to give it to 
 the Lord to drink. He does not seem to take it in the 
 beginning, and shrinks, and hesitates, and prays: 
 
THE CUP OF WOE 1 43 
 
 1 ' Father, if it be possible, let this cup pass from me ; 
 nevertheless, not as I will, but as thou wilt." He does 
 not refuse to drink it, but waits the indications of the 
 divine will. This mysterious cup, held out to Christ 
 b}^ the Angel of Justice, was not the cup of Hemlock, 
 that was given to Socrates to drink, that he might be 
 his own executioner. This cup, was something more 
 than an ordinary cup of death, that any man might 
 drink and die. It was an emblematic cup ; and held 
 by a figurative Angel, representing the law of God ; 
 and the necessity for the sacrifice, for the sins of the 
 whole world. Let us draw near to this sublime and 
 mournful scene, and inquire like >the angels, into its 
 significance. But let us come softly, in reverence and 
 awe ; for it is holy ground. Even when a common, 
 earthly friend, gathers his mantle around him, and 
 lies down to death, as unto pleasant dreams, we are 
 overwhelmed with awe ; and walk on tiptoe ; bating 
 our breath ; and hushing our words ; that we may not 
 disturb, the passage of a soul, across the chasm, that 
 separates time from eternity. How much more solemn 
 is the scene, where all death, is about to be concentra- 
 ted into one death ! The beginning of the mournful 
 scene, as well as its ending, -is full of salvation to us ; 
 and to all who are lost. It is not with a spirit of cu- 
 riosity, that we are to examine these events, but with 
 an earnest desire., to be benefitted and eternally saved. 
 I. Let us inquire, investigate, and seek to 
 
 KNOW WHAT WAS CONTAINED, AND INVOLVED, IN 
 THAT CUP OF WOE ; FROM WHICH THE SAVIOR 
 SHRANK. 
 
 There must have been something very peculiar 
 
144 GOSPEI, IN ART 
 
 about it ; even more than appears ; from the repug- 
 nance of the Savior to its reception. Even philosoph- 
 ers, and common martyrs, did not shrink from an or- 
 dinary cup of death. This cup, was different from all 
 others ; and because of its bitterness, was hard to 
 drink. In fact no one could drink it, but the Son of 
 God ; for its contents were such, as, neither men nor 
 angels could swallow. What then could have been its 
 bitter ingredients, from which even the mighty Sav- 
 ior, recoiled in horror ? i. All the weaknesses and 
 helplessness, of fallen, sinful, human nature, were 
 mingled in this cup. It is true that Christ was born 
 with a human body and soul, and a genuine human 
 nature ; all, except sin. But the divine nature, was so 
 connected with the human, all through his life, that 
 both were manifested, and exercised, as occasion and 
 circumstance, seemed to demand. In such a case as 
 the storm upon the Sea oi Gallilee, we see the human 
 nature of Christ exhausted and weary ; asleep in the 
 hinder part of the vessel. And we see the divine na- 
 ture, standing up in the storm, and commanding the 
 winds and clouds, and waves, to disperse, and subside ; 
 which they did instantly, at his word. He simply 
 said, "Peace! be still ! " And there was a great 
 calm. Here was the human, and the divine. The 
 Son of Man, and the Son of God. So at the grave of 
 Lazarus of Bethany. The human nature of Christ, 
 mansfests itself, in standing at the grave and weeping ; 
 which the Jews interpreted as a sign of his great love, 
 to the departed. But before the tears are dry upon 
 his cheeks, the manifestation of the divine nature, 
 causes him to cry with a loud voice, " Lazarus ! come 
 
THE CUP OF WOK 1 45 
 
 forth !" And the dead arose at his command. Here 
 was the human and the divine, both exercised, and ex- 
 hibited, as upon an equality, for the works of his life. 
 It was the same with all his miracles, and with all the 
 incidents of his earthly history. But now the divine 
 nature, was to be held back, and subordinated to the 
 human ; and this was to suffer alone. And what 
 could poor human nature do, under such a load of mis- 
 fortunes, as were now accumulating, to crush it into a 
 curse for sin ? Now must fall the full penalty for sin, 
 and the transgression of the law. In this death all 
 must die. For if Christ died for all, then were all 
 dead ; and die in him. As he is the representative of 
 the human race, he must taste death for every man. 
 For death had passed upon all men, because all had 
 sinned. The divine nature, must not assert itself, un- 
 til the resurrection. There is no arm now to deliver. 
 There is no sympathy, to avail. No hand must be 
 lifted, to ward off the stroke. The Lamb of God is 
 now the human race ! It must not open its mouth. 
 It must be led to the slaughter bound, and dumb, and 
 helpless. This was the cup of woe that the angel of 
 Justice held. 2. In this cup was also mingled, the 
 guilt of all mankind ; which Christ must assume, as well 
 as the punishment. If Christ had only taken the chastise- 
 ment upon himself, he would only have died, as the 
 prophets, and martyrs, and others, that suffered un- 
 justly. But the peculiarity of this sacrifice was, that 
 the guilt was first laid upon the head of the victim, and 
 then it was slain. This is what made it so hard. To 
 be adjudged as guilty, in the sight of the law, by one, 
 in whom there was no guilt, was repugnant to a sensi- 
 10 
 
146. GOSPEL IN ART 
 
 tive holy being — and yet necessary. This matter is 
 often overlooked. In the sense of imputation, Christ 
 must be made guilty of all the crimes and sins ever 
 committed upon earth ! Neither our memory, our 
 reason, or our imagination, can ever measure the mul- 
 titude of human transgressions. We even shrink from 
 the task of detailing and specifying the murders, 
 adulteries, thefts, falsehoods, idolatries, blasphemies, 
 covetousness, corruption, lust, vice, unbelief, and all 
 manner of horrible deeds, that men had committed ; so 
 horrible, that the physical destruction of the world of 
 mankind, was once necessary, by the vengeance of the 
 Almighty, in a flood of waters. What must it have 
 been, to assume all these crimes, by one who knew no 
 sin ; so that it might be said, he is guilty of them all ! 
 No wonder that the Savior prayed, " Father, if it be 
 possible, let this cup pass from me." 
 
 3. Then must be added the physical or bodily pain of 
 the crncijixio7i. Again, I presume that it is impossible 
 for us to compute, or comprehend, this torture and 
 pain. We talk about the torture of a human being, 
 suspended upon the nails, driven through the hands 
 and feet, upon a cross of wood, until by the loss of 
 blood, and the inflammation of the wounds, after a slow 
 long, lingering torture, of houis and days, the victim 
 would die from actual pain ; and the exhaustion pro- 
 duced b}^ pain. But this is only the death of one, 
 whilst in Christ all died ! If the millions and trillions 
 of human beings that have ever lived, should all be 
 hung in a row, and crucified ; and we could add to- 
 gether the sum of all their pains, and miseries ; we 
 might have some conception, of the pains of him, who 
 
THE CUP OF WOE 1 47 
 
 tasted death for every man. This is a part of the bit- 
 ter cup. Is it any wonder, that his countenance was 
 so marred, more than any man's, and his form, more 
 than the sons of men ? The prophet thinks, that we 
 must hide our faces from him. But the darkness that 
 fell upon the earth, at the crucifixion, hid that spec- 
 tacle of suffering, from the eyes of men. As the evil 
 of sin was infinite, so the pain endured in its punish- 
 ment must be infinite. No wonder that the human 
 nature of Christ, all alone, should tremble and recoil, 
 from the task of treading such a winepress of blood, 
 and suffering. We do not say that the divinity sepa- 
 rated itself from the humanity ; for this would be im- 
 possible. But divinity could not suffer. It could only 
 lend dignity and efficacy, to the sufferings of the body ; 
 whilst the humanity must bear all our griefs and carry 
 all our sorrows ! 
 
 4. The mental anguish that was mingled in this cup, 
 was inexpressible. It is said that the pain of remorse, 
 and of a reproving, guilt}^ conscience, in men who 
 have committed great crimes, is greater than any pains 
 of the body. Herod the Great, who murdered his in- 
 nocent wife, was so tortured by remorse that he could 
 neither eat nor sleep ; but wandered restlessly about, 
 both day and night, calling upon the name of his in- 
 nocent victim. " O Mariamne, now for thee, the heart 
 for which thou bledst, is bleeding ! " We are amazed 
 at the spectacle, which we behold in Gethsemane ! 
 The Master said to his disciples, " My soul is exceed- 
 ing sorrowful, even unto death." We see him not 
 only in prayer, but in an agony. What caused this 
 agony? No bodily pain, for not a hand in violence, 
 
I48 GOSPEL IN ART 
 
 had yet been laid upon him. But his sweat is turned 
 to blood ; falling in drops, to the ground beneath him. 
 The sweat itself was an evidence, of great fear and 
 anguish ; but to shed his life's blood, from the mil- 
 lions of pores upon his body, must have been caused 
 by the greatest internal pain and anguish. Several 
 instances are mentioned in profane history, of persons 
 dying with a bloody sweat ; and always caused by ex- 
 traordinary mental fear, and anguish. Charles the IX, 
 of France, is one of these instances ; and Dodridge, 
 Aristotle, Jackson, Siculus, and other historians, men- 
 tion such cases ; and connect them with extraordinary 
 mental fear and anguish. In the case of Christ it 
 means, thick and clammy masses of blood, pressed by 
 inward agony through the skin ; and mixing with the 
 sweat, falling thus to the ground ; not gently, but 
 profusely ; caused by the approaching death of Cal- 
 vary. 
 
 5. All the shame, disgrace, and curse that rested upon 
 the human race was in that cup. Everything caused by 
 sin must be atoned for, by passing through the agony 
 of judgment and condemnation. 
 
 6. All the great loss sustained by Adam was in this 
 bitter cup. The loss of innocence and purity, must be 
 shared by the second Adam. How great this depri- 
 vation ! The fall was from angelic purity, to the im- 
 age of darkness, and the wicked one. Who would not 
 shrink from such appalling corruption, who knew the 
 sweetness of innocence ! It was the loss of strength, 
 and power, and dominion ; which man was to exercise 
 over all this lower world. See the fugitives driven 
 out of Eden, into the wilderness, to become the sport 
 
THE CUP OF WOE 149 
 
 of winds, storms, waters, fires, diseases, pains, and 
 innumerable enemies ! See the whole race falling be- 
 fore the rage and poison of wild beasts, and reptiles ; 
 suffering from heat and cold, and hunger and thirst ; 
 and fleeing in fear, from those over whom man was in- 
 tended to have absolute dominion and control ! The 
 wisdom of God imparted in the creation, all gone 
 down in the common wreck ; and ignorance driving 
 multitudes into heathenism, and a savage state. Im- 
 mortality, the crown of man's endowments, gone into 
 the dust, and into the grave. Communion with God, 
 unmixed pleasure and happiness, both of body and 
 soul, together with honor and glory, and the beautiful 
 image and likeness of the creator, all lost. And this 
 great and immense loss, all poured into one cup ; and 
 held out by the Angel of Justice, to Jesus Christ to 
 drink, at one draught ; in a single night, and a single 
 day ; in order that he might bear the sins of many ; 
 and suffer in their stead. Do you wonder now, that 
 he prayed, " O, my Father, if it be possible, let this 
 cup pass from me ? 
 II. Let us turn now to the consideration of 
 
 THIS WONDERFUL PRAYER OF CHRIST, AND THE REA- 
 SONS which may have prompted it. But here we 
 shall be more or less in darkness, and must tread soft- 
 ly ; as we cannot fathom the depths and mysteries of 
 divine motives. The mind of an infinite God, is too 
 deep a sea, for us to explore. And although it was 
 the humanity of Christ that was to suffer, yet as the 
 divinity was not separated, but only restrained, we 
 come in contact with it at many points of this sad ex- 
 perience ; and especially in this agonizing prayer. 
 
150 GOSPEly IN ART 
 
 What we say, or think, must be in deepest humility 
 and modesty ; and is merely our own fallible and im- 
 perfect conviction. Nevertheless as it is a matter of so 
 much wonder, we may approach the subject with an 
 inquiring spirit. 
 
 1. Let us examine the prayer itself. Notice the 
 posture of the body. At first he goes a little way from 
 the disciples, and falls upon his knees. It has been 
 usual for men when in great distress, and great earn- 
 estness, to fall upon their knees in prayer. It is a pos- 
 ture of humility. In this position, the first fervent ap- 
 peal was made to God. With eyes and hands directed 
 heavenward, he pours forth the supplications of an 
 overburdened and breaking heart. How many thou- 
 sands, have since that dark and doleful night, taken 
 him as their pattern, and model ; and presented their 
 cause successfully, at a throne of grace, in his name, 
 and for his sake ! How the whole soul of the blessed 
 Jesus, was poured out into passionate, burning words ; 
 for the indication of his Father's will ! There seems to 
 be no response, and the heavens seem to be shut up, 
 and he pleads in vain ! But it cannot be possible, that 
 the Father will not hear him. Oh, no ! Never was 
 the beloved son more beloved, than at this moment. 
 And the Father heard his cry, and always heareth him. 
 But time must be allowed for the complete preparation 
 of the sacrifice. The earnestness and fervor of the di- 
 vine suppliant increases ; and he goes a little farther 
 and falls upon his fac^ in the dust ; and makes one 
 more and last appeal, saying, " O, my Father, if this 
 cup may not pass away from me, except I drink it, thy 
 will be done ! " And now he is covered with blood 
 
THE CUP OF WOE I. 5 1 
 
 and dust, a spectacle to men and angels ; and the 
 drinking of the cup has commenced. The will of the 
 Father is indicated. But we cannot but be struck 
 with the perseverance, continuance, and repetition, of 
 the whole night's agonizing prayer. 
 
 2. The circumstances connected with this dreadful 
 night, must not be forgotten. He wrestled all alone. 
 He had requested his disciples to watch with him ; but 
 for some unaccountable reason, they could not. It is 
 possible that their sorrow benumbed all their senses ; 
 so that they fell into an unconscious sleep. And it may 
 have been that they were not permitted by the will of 
 God, to offer any sympathy, or encouragement, in this 
 extremity. The cup could not pass ; and it dare not 
 be sweetened, as yet, by a single drop of consolation. 
 
 3. The prayer of Christ was to show the enoinnity of 
 the sins and woes of me7i. It was to give the world 
 some impression of what the suffering must be, to atone 
 for such iniquity. If the cup was so repulsive to the 
 poor human nature of the holy Son of God, it must 
 have been the most dreadful thing in the universe. 
 Our iniquities moreover must have been connected with 
 that cup. 
 
 4. The prayer was also to teach us, how lender circum- 
 stances of pain and woe, we are to conduct ourselves and 
 pray for the removal of our cup. " If it be possible, let 
 this cup pass from me." Never dictate to the Lord, 
 and never complain ; but inquire for God's will ; and 
 make your prayers conditioned upon the divine will. 
 Pray earnestly, pray always, persevere in prayer, but 
 alwa}^s say, "Thy will be done on earth as it is in 
 heaven !" 
 
152 GOSPEE IN ART 
 
 5. We ca?i see from the prayer and attending circum- 
 stances, that the cup could not pass, that the redemption 
 of the world could not be effected in any other way. 
 
 The sacrifice and offering must be made. The guilt 
 of sin must be punished. The law must be upheld. 
 Justice must be satisfied ; and order and government 
 maintained, in the universe. This was the only plan 
 and method, that infinite wisdom could devise ; and it 
 must be carried out. Hence the Savior says to his 
 disciples, ' Sleep on now, and take your rest ; behold 
 the hour is at hand, and the Son of Man is betrayed, 
 into the hands of sinners." 
 
 III. But we must not faie to notick the sub- 
 mission of Christ To his fathkr's wiee. " Never- 
 theless not my will, but thine be done." " Not as I 
 will, but as thou wilt." "I will drink it." "The 
 cup which my Father hath given me, shall I not drink 
 it?" 
 
 1. This submission ivas an acknowledgeme?it that 
 God's will is the highest and best law in the universe. 
 God's will is exercised under the controlling influence 
 of infinite wisdom, infinite justice, and infinite love. 
 And hence the decisions of that will, are always infal- 
 libly correct ; and tend toward the highest good, of all 
 created things. In the submission of Christ, we have 
 not only that which is for the highest good of the hu- 
 man race, but an example for all intelligent beings, in 
 heaven and on earth. If it be prosperity or adversity, 
 in this world — if it be smiles or tears ; health or sick- 
 ness ; plenty or want ; life or death ; all, is for the 
 best, in the fulfillment of God's will. Had Christ re- 
 fused submission, the whole universe would have been 
 
THE CUP OF WOE 1 53 
 
 thrown into disorder, and rebellion, and another hell 
 would have become necessar}^ ; in addition to the one 
 prepared for the Devil and his angels. Christ's sub- 
 mission was the crown of his humiliation, redemption, 
 and atonement. 
 
 2. It was an indication of the perfect agreement, ac- 
 quiescence, and harmony of the Father and the Son. l ' I 
 came to do the will of my Father." " I and the Fa- 
 ther are one." " I am in the Father, and the Father 
 in me." The nrystery of the Unity in Trinity, we 
 cannot comprehend, or explain ; but the exhibition 
 and proof of this Unity, is here forever settled. 
 
 3. In this act of submission consists the efficacy of 
 the atonement. It involves all that follows in his ap- 
 prehe?ision, his mock trial, and condemnation ; yes in- 
 deed all the bloody scenes of the cross on Calvary. 
 Well he knew what submission would produce. Hence 
 when he saw that the cup could not pass, he allowed 
 himself at once to be led away, as a lamb to the 
 slaughter. 
 
 4. This act of submission and humiliation, even unto 
 death prepared the way for his exaltation. He had said, 
 "he that humbleth himself, shall be exalted," and he 
 exemplified his teaching by his action, in this instance 
 as well as all others. 
 
 5. Submission to the will of God, is the last and high- 
 est attainment of Christians in this world ; as the exam- 
 ple of Christ teaches. It proves the existence of faith, 
 repentance, conversion, sanctification, growth in grace, 
 and the possession of eternal life ! 
 
154 GOSPEL IN ART 
 
 CONCLUSION, 
 i. The scene of Christ in the garden of anguish, the 
 garden of Gethsemane, the garden of sorrows, is one of 
 sublimity and awe. 
 
 2. The cup held out to the Savior by the Angel of 
 God, looks small in the picture, but is immensely large 
 and capacious. It was filled with tears, sorrows, pains, 
 groans, sufferings, sins, tortures, agonies, blood, bit- 
 terness ; it contained wounds and bruises ; thorns for 
 the head ; nails for the hands and feet ; vinegar and 
 gall as a drink ; and all the woes of mankind, and of 
 this fallen world. It was an immense cup ! 
 
 3. The drinking of that cup by Christ saved us the 
 necessity of drinking it. Christ's prayer was an- 
 swered in his disciples ! It did pass away — if not from 
 him, yet from us ! To him be all the praise ! Amen 
 
DONATED BY MR. AND MRS. ROSWEEE C. AND THEOPHIEUS 
 KRAUSE, IN HONOR OF THEIR PARENTS. 
 
MARY AND THE RESURRECTION. 
 
 This beautiful Memorial Window contains the figure of the 
 risen Savior, and of Mary, fallen upon her knees, with out- 
 stretched arms, attempting to lay hold of him. It was donated 
 by Roswell F. Krause and Theophilus Krause, of Chicago, in 
 honor of their parents. 
 
 Text : John 20 : 11 — 18. — " But Mary stood with- 
 out at the sepulchre weeping ; ' ' &c. 
 
 The time for the resurrection of Christ from the dead, 
 was at hand ; and to establish the fact, he must have 
 credible witnesses, to see him after he arose. The 
 time of his appearance from the dead, was not put off 
 for a year, or several years, as would have been the 
 case with an impostor ; but the manifestation was im- 
 mediately, after the act of rising ; so as to allow of an 
 immediate, and satisfactory examination of the report. 
 It was early in the morning, at the dawn of day, on 
 the third day from his crucifixion. This was the day 
 upon which he had said, he would arise. According- 
 ly, as the darkness of the night was giving way, to the 
 light of the coming day, the night of death, was also 
 ending, and the day of life everlasting was being ush- 
 ered in. There was a beautiful fitness in the time, 
 chosen for the triumph of the Lord. And there was 
 a significance in the visit of the disciples to the sepul- 
 chre, at this early hour. The first to approach the 
 sacred spot, were the devoted women, that were the 
 
1-6 GOSPEL IN ART 
 
 last to linger at the cross, and weep over the Savior's 
 dying agonies. As woman was the first to put her 
 hand upon the forbidden fruit, in the garden of Eden, 
 and thereby precipitated the awful calamity of the fall 
 from God, so, it was befitting, that she should be the 
 first, to welcome the deliverance of the human race, 
 from the curse, that had fallen upon earth, in conse- 
 quence of sin. The other disciples were not far behind 
 the pious women, in coming to see the place, where 
 the body of Jesus had lain. But they did not get there 
 until the message of glad tidings, had been carried to 
 them, by the overjoyed women. We might indeed 
 say, that this was the first real proclamation of Salva- 
 tion, and of the Gospel, announcing it. For, although, 
 the birth of Christ, was an event of joy, both to heaven 
 and earth, it was in anticipation of the resurrection ; 
 and the joy of mankind could not be full, until the re- 
 ality came to pass. Not only were the pious women, 
 the first to testify to the resurrection of Christ ; but 
 one of their number, Mary Magdalene, was the first to 
 see him alive, after his resurrection, with her own 
 eyes ; and to hear his blessed voice, in his triumphant 
 and exalted state. Why was not Peter, or John, the 
 beloved disciple, or some other one of the Apostles, 
 honored with this first visible appearance ? Yea, and if 
 the appearance was to be first made to the women, why 
 was not the Virgin Mary, his own beloved mother, se- 
 lected as the person, most to be honored ; as the Ro- 
 man Catholics falsely assert, and vainly try to estab- 
 lish ? Why did he first appear to a woman, that had 
 been so great a sinner ? For out of this woman he had 
 cast seven devils. Well, without being able to answer 
 
MARY AND THE RESURRECTION 1 57 
 
 a question, involving the deep motives, and ni3 r steries 
 of the divine mind, we may perhaps be satisfied, with 
 the recollection, that where the greatest personal good 
 had been done, and the greatest amount of sins had 
 been taken away, there, would likely be the greatest 
 love, and the greatest appreciation of salvation. The 
 love of John for Jesus, was unquestionably great ; for 
 he leaned upon his bosom, at the last supper. But 
 when he saw the empty sepulchre, he departed, with- 
 out waiting to see the Lord, and without any expecta- 
 tion of being able to see him. But Mary Magdalene 
 stood without, and waited ; and would not leave the 
 spot, until she knew where she might find the body of 
 her Lord ; which shows her love to have been the 
 greatest of all, and worthy of receiving' this distin- 
 guished honor. But let us take up the case in regular 
 order, and note every particular, of this meeting of 
 Christ with Mary, immediately after the resurrection, 
 with all the circumstances that are represented, and 
 implied, in the picture of this beautiful memorial win- 
 dow of Roswell F. Krause and wife and Theophilus 
 Krause in honor of their parents. 
 
 I. The historical account introduces mary 
 as standing near the sepuechre, and weeping. 
 The other two women, her companions, had returned, 
 when they saw the empty tomb, and were told by the 
 angels that he was risen. But Mary Magdalene, was 
 not satisfied, with the mere assurance of his resurrec- 
 tion. vShe wanted a personal application, of the bene- 
 fit of the resurrection, by waiting for his coming, and 
 his own personal and visible appearance. Theory was 
 not what Mary wanted ; but a personal participation, 
 
158 GOSPEL IN ART 
 
 in the glorious results. Her heart said within her, 
 where is he whom my soul loveth ? I would see Jesus 
 and clasp him to my heart ! The same line of conduct, 
 to-day, distinguishes those of personal piety, from 
 those who have a mere historical faith. 
 
 1 . Mary waited in tears and sorrow. The account states 
 that she stood without, at the sepulchre, weeping. 
 It seems that at the first approach of the three pious 
 women, they saw the stone rolled away, the sepulchre 
 empty, and the body of Jesus gone ! Then Mary left 
 the other women, and immediately hastened away, 
 without any vision, to tell the other disciples, that the 
 body of the Lord was gone. After her departure, the 
 other women saw the angels in the sepulchre. But 
 Mary was intent on telling the disciples ; especially 
 Peter and John, to whom she said, " They have taken 
 away the Lord out of the sepulchre, and we know not 
 where they have laid him." At once these men hast- 
 ened to the spot, and entering in, they beheld the lin- 
 en clothes, in which the body had been buried ; but 
 saw no signs, of what had become of the body itself. 
 So they departed to their own homes. But Mary re- 
 mained, and ^tood, and wept. Why did she weep ? 
 (1) Because of her great loss. Her tears did not 
 cease from the time of his cruel sufferings, and death 
 upon the cross, until now. She seemed to feel the dep- 
 rivation of his presence, as though all her earthly treas- 
 ure was gone, and there was nothing left, worth living 
 for. Having been rescued by him from the awful con- 
 dition of a Satanic vessel, ani from the jaws of eternal 
 perdition, she couid think of nothing else. And hav- 
 ing been comforted and built up in her new life, by the 
 
MARY AND THE RESURRECTION 1 59 
 
 daily presence and instruction of the blessed Savior, it 
 seemed to her, she was in heaven, as long as she could 
 see her Lord. And then came the cruel blow of sepa- 
 ration by death ; and the witnessing of the torture and 
 agony, that the innocent and holy one had to undergo, 
 in dying for a guilty world. These dreadful scenes 
 were fresh in her mind ; and were tearing her heart to 
 pieces, as she thought of the separation, and now also 
 of the loss of his body. For she doubtless expected to 
 find some little mitigation of her grief, in ministering 
 to his dead bod}' in the grave ; as many do now, by 
 laying fresh flowers upon the graves, of their dear de- 
 parted loved ones. 
 
 (2) Then she nia} T also have thought of the loss, 
 which the world sustained, by the death of Christ. 
 She had fully comprehended his teaching, in which he 
 was represented as the Savior of the world, and as the 
 good Shepherd, the long promised Messiah, the friend 
 of the poor and needy, the forgiver of sin, the way of 
 access to God, the vine and its branches, the Bread of 
 life. And considering the destitution that the world 
 must now suffer, when he was dead and gone, she 
 wept in pity for the loss and the woes of others, that 
 need his help, as well as she. This was her reasoning ; 
 and it was founded upon the only knowledge which 
 she yet possessed ; and did honor to her loving heart, 
 and gave evidence that the life and spirit of Christ had 
 been infused, and implanted in her. For Christ also 
 wept over the world, because of its suffering, desola- 
 tion, and sin. 
 
 (3.) Then perhaps the weakness of her faith, just 
 at this critical moment, may have had something to do 
 
l6o GOSPEL IN ART 
 
 with her tears. She could not realize his resurrection. 
 She had heard of it, but it seemed a mere fancy, that 
 must be understood in another and a strange language. 
 It seemed to her, no doubt, an impossible thing ; be- 
 cause incomprehensible. All sorts of anxious fears 
 entered into her mind, as to what had happened to the 
 body. She imagined, and feared the worst. She even 
 feared that further indignities, were to be given the 
 precious remains. Therefore she stands, and weeps. 
 But at this crisis of her grief, she is quickened and 
 electrified, by a vision of angels ! 
 
 II. She stooped down and looked into the 
 
 SEPULCHRE, AND SAW TWO ANGELS IN WHITE | THE 
 ONE AT THE HEAD, AND THE OTHER AT THE FEET ; 
 WHERE THE BODY OF JESUS HAD LAIN. Angels had 
 
 been known to come to earth, on important occa- 
 sions, and for particular purposes, in all time past. 
 The fact is, they are always in the world, and around 
 us ; but we see them not. They are invisible to us, 
 because they are spirits ; and only become visible, 
 when they put on human forms ; as they have Often 
 done. Milton 's. startling announcement cannot be dis- 
 puted or disproved, when he says : " Millions of spir- 
 itual creatures walk the earth, unseen ; both when we 
 wake and when we sleep." And the Apostle Paul 
 said, "Are they not all ministering spirits, sent to 
 minister unto them that are heirs of God," Heb. i : 14.. 
 They ministered to Jesus in his life, from his birth 
 unto his death. They had ministered to the prophets, 
 and patriarchs, and kings, as well as to humble pri- 
 vate individuals. It would therefore bring consolation 
 to any of the disciples, to have such a vision ! and es- 
 
MARY AND THE RESURRECTION l6l 
 
 pecially in the sepulchre of Jesus. But when these 
 angels inquired of Mary so kindly why she wept, 
 then her spirit was so emboldened with the comfort, 
 which their presence gave, as well as their loving 
 words, that she was ready to unbosom all her grief, 
 and pour it at their celestial feet. She tells again her 
 crushing sorrow, "They have taken away my Lord; 
 and I know not where they have laid him." This 
 plaintive wail, though intended for the angels, reached 
 the heart of the risen Savior ! And, as she turned 
 herself backward by some unconscious impulse, she 
 saw some one standing, whom she did not recognize ; 
 but supposed to be the gardener, or sexton. And he 
 also spoke to her as a stranger, saying, " Woman, why 
 weepest thou ; whom seekest thou ?" Her agony was 
 now intensified, and she broke forth with an overflow- 
 ing soul, in brokenness of heart, with the melting pe- 
 tition, "Oh, Sir! if thou have borne him hence, tell 
 me where thou hast laid him ; and I will take him 
 away." She has no dream, or conception, of the grand 
 announcement that is awaiting her. She is .still in 
 darkness concerning this important day and event. 
 She still clings to the past. She still thinks he is dead. 
 She still holds the recollection of the cross, as an image 
 before her mind ; and is crushed, by the awful, and 
 agonizing recollection. She is not prepared for the 
 sudden joy, which the communication of a flood of 
 glad intelligence wi}l give her, by the utterance of a 
 sound, and the tones of a voice, that will stagger, stun 
 and cast her upon her knees ! 
 
 III. " Mary !" Her name is called by a voice, 
 that she could never forget, or fail to recognize, no 
 • ii 
 
1 62 GOSPKIv IN ART 
 
 matter where it was uttered. This is the climax of the 
 story ; and this is the climax of the painter's art, and 
 skill. To hear her name called by that sweet voice, 
 that held all the music of heaven, in a single tone ; 
 whose familiar cadence had never left her soul ; and 
 the author of which, she had supposed to be numbered 
 with the dead, was the greatest shock, I should imag- 
 ine, that any mortal ever received, and lived ! You 
 wonder at the posture of that poor woman in the pic- 
 ture, upon her knees — with her long arms outstretched ; 
 and that eager, astonished, bewildered, and yet ecstat- 
 ic look upon her features ; and you are amazed at the 
 appearance she makes ! You even perhaps criticise the 
 position ; the attitude ; the figure ; the arms ; the face ; 
 the eyes ; the sharpness of the look ; and the eager- 
 ness of the expression. But suppose you were mourn- 
 ing the death of the dearest object of all your earthly 
 affections. And suppose that you had been continu- 
 ously weeping over your loss, for three days and 
 nights ; and just before you were compelled to give up 
 the precious, but lifeless relics to the grave, you should 
 go to the coffin, to take a last look, and find it empty ! 
 And then as you stood, bewildered and confounded, 
 you should hear the loved one, behind you, calling 
 your name ! What sensations do you think, would be 
 produced by such a call ? Do you suppose you could 
 keep from falling, at least upon your knees ? Do you 
 imagine you could stand the shock, without fainting ? 
 Go, stand where Mary stood ! Go, feel, what she felt, 
 in those tragic days and hours ! Go, hear, what she 
 heard ; and see what she saw ; and you will learn to 
 appreciate the picture, in this memorial window, of a 
 
MARY AND THE RESURRECTION 1 63 
 
 crouching figure, of a pale, haggard, longing, hoping, 
 happy woman ; driven by the very excess of her un- 
 utterable jo} T ,to reach out her arras, to lay hold upon her 
 Lord, and hold him fast. You will forgive her rash- 
 ness and presumption ; for her love and joy knew no 
 bounds and could not be controlled. For one, I mag- 
 nify the woman, far above the figure upon canvas, or 
 glass. I forget the features— I forget the long arms 
 stretched out — I forget the pallor of the cheek ; and 
 the wild fire in the eye ; and the delirious attempt to 
 seize the risen Lord, and appropriate him all to herself. 
 And I honor her for the ardor of her love, and the ec- 
 stacy of her joy ; and I look upon her as the most 
 beautiful of women. I would have no other type of 
 beauty, in this picture, except that of the soul. The 
 occasion was too grand, and sublime, for the notice of 
 a rounded, symmetrical figure ; with regular physical 
 features, indicative of repose ; that in other situations, 
 is considered beautiful. It is one of the instances in 
 which the soul triumphs over the body ; and the beau- 
 ty of expression overawes and subordinates all other 
 qualities of body, time, or place. 
 
 IV. Behold the power of a word. What a 
 thrill it gave one poor broken heart ! We have heard 
 of the power of a single word spoken by Jehovah, at 
 the creation of the world, when the Almighty said, 
 " Be !" and it was. We are told that, He vl spake and 
 it was done ; he commanded, and it stood fast.' 1 We 
 read of the power of the same voice, when from the 
 lips of the Godman upon earth, the name of one was 
 called, who was dead and buried ; and Lazarus came 
 forth from the grave ! Again, a single word was spo- 
 
164 GOSPEIv IN ART 
 
 ken to a young man, who was being carried out to his 
 burial. It was the word "Arise ;" and it revived the 
 dead body of the only son of the poor widow of Nain. 
 On another occasion a word was spoken to a little 
 maid, the daughter of a ruler ; and though dead, she 
 heard it, and lived. Then we are told of the power 
 of a single word of command, once uttered by the same 
 voice, on the sea of Gallilee ; by which the elements 
 of the sea and the storm were stilled in a moment ; and 
 a great calm followed. So we can get some idea, of 
 the power of the thrill of life and joy, that must have 
 been communicated, by the calling of the name of 
 Mary, at the empty sepulchre, of the risen Lord. He 
 knows the name of every saint on earth, as well as he 
 did that of Mary Magdalene ; and when he calls us to 
 repentance, we fall as low at his feet, as Mary did. 
 And when he calls us from earth to heaven, our joy 
 will be as great as her's ; and we shall soar in triumph, 
 to the life eternal. 
 V. There is stiix another great mystery 
 
 CONNECTED WITH. THIS INTERVIEW, BETWEEN CHRIST 
 AND MARY ; AND THAT IS THE COMMAND, " TOUCH 
 ME NOT ; FOR I HAVE NOT YET ASCENDED TO MY FA- 
 THER." Why did not the risen Savior allow this fa- 
 miliarity ? Why did he shrink from this embrace ? 
 But a short time before his death, he had permitted 
 this woman to wash his feet with her tears ; and wipe 
 them with the hairs of her head. He had also permitted 
 an alabaster box of precious ointment to be poured 
 upon his head, to anoint him, as he said, for his buri- 
 al. Why then could he not allow even the same hands 
 to touch him, after his resurrection ? Ah, here is room 
 
MARY AND THE RESURRECTION 1 65 
 
 not merely for conjecture ; but for the deepest myster- 
 ies, connected with the person of Christ, and the work 
 of redemption. 
 
 1. It may have been forbidden to Mary, because of 
 the unsuitableness of the time. There was something 
 more important to be done. The joy that Mary had 
 must be quickly shared by the other disciples. She 
 must not tarry with such a secret, as that of his res- 
 urrection. The truth was too important, and the time 
 too precious to waste in unnecessary personal demons- 
 trations of gratitude and joy. " Go and tell my 
 brethren, that I ascend to my Father, and your Fath- 
 er ; and to my God, and your God." This is a case, 
 very similar to those, who are intent upon their own 
 happiness and security, but do not think of others. 
 The love of God, must produce the love of our fellow- 
 men. The love and attention shown for the welfare 
 of others, is the proof of our love to God. There is 
 no selfishness in religion. There must even be self 
 denial, for the sake of others. Mary must deny her- 
 self the pleasure of close communion with her Lord, 
 and a fuller measure of comfort, and assurance of his 
 triumph, for the sake of imparting the joyful message, 
 to the other disciples. Kven in this incident, there is 
 a lesson for us, that we can study with profit. 
 
 2. But there may be other reaso?is for this refusal; 
 such as were connected with the nature of his body, after 
 the resurrection and before the ascension. It was not 
 now the time to examine the properties of the risen 
 and glorified body, to gratify curiosity. The fact of 
 the resurrection, is the only thing, just now to be test- 
 ed and proved ; and not subtle mysteries. The marks 
 
1 66 GOSPKL IN ART 
 
 of the nails in the hands and feet, seen at a glatice, es- 
 tablish his identity. But the body was in a state of 
 incorruption and gl ory ; that made it improper, to be 
 touched and handled, as it had been before death. It 
 had undergone a change, that Ch'ist was not willing 
 to have his disciples test, by the old and ordinary 
 means, of the gross material bodily senses. True, he 
 offered afterwards, to his disciples that were doubtful 
 of his identity, the privilege of handling him ; and 
 even thrusting their fingers into the prints of the nails. 
 But this was merely for the purpose of convincing 
 them, that he was not a spirit ; and not that they 
 might have the same familiarity with him, as formerly. 
 And there is no evidence, that any one ever touched 
 him ; not even the doubting Thomas. Thomas was 
 convinced by seeing. The women that are said to 
 have held him by the feet, fell upon the ground at his 
 feet, but doubtless only attempted to touch, and hold 
 them, as Mary did. Christ did not intend to reveal 
 the great mystery, of the elements of the humam body 
 after the resurrection, until the great, and general res- 
 urrection, of all. The world must walk by faith, and 
 not by sense. 
 
 3. The reason that the Savior himself gives for the 
 refusal, is that he had not yet ascended unto the Father. 
 This was as much as to say, " My exaltation, is not 
 yet complete. It is only in process of accomplishment. 
 It is true, I have risen from the dead, but I must tarry 
 yet awhile on earth, simply for the proof of my resur- 
 rection. And if I should be examined by the hands of 
 men, they would have wrong conceptions of my glory ; 
 which is not complete until my ascension to the right 
 
MARY AND THE RESURRECTION 1 67 
 
 hand of God." We conclude that the body of Christ 
 was not fully glorified, before his ascension ; and that 
 this was one reason, why Mary was not allowed to 
 touch him. Suppose she had laid her hands upon 
 his body, and it had dissolved, and vanished, in her 
 grasp ! What would she have thought then ? She 
 would have doubted that it was Jesus ; and have tak- 
 en him for a spirit. And you know that he could van- 
 ish, and disappear, and seem to dissolve into air, dur- 
 ing all the forty days of his sojourn upon earth, after 
 his resurrection. So Mary did well to be satisfied with- 
 out touching him, and give a little more .exercise to 
 her faith. And we can also see for ourselves, that 
 faith is more necessary, and more blessed, than sense ; 
 not only concerning the resurrection, but concerning 
 all things pertaining to religion. 
 
 CONCLUSION. 
 
 1. The fact of the resurrection of Christ, is now es- 
 tablished, with the same body that was crucified. No 
 greater, or more positive proofs, could be desired. If 
 these are not satisfactory, then nothing can satisfy. It 
 is not necessary to rehearse all these proofs, on every 
 occasion. Enough is proclaimed by the empty tomb, 
 that was vacated on the morning of the third day, to 
 show that graves, and marble sepulchres, and great 
 stones, and watchful guards, and death, and earth, had 
 no power to detain or hold the body of the Lord Jesus 
 Christ, when it was necessary for him to arise and 
 burst the bars of death, lead captivity captive, and 
 prove himself to be the resurrection and the life. Let 
 
1 68 GOSPEL IN ART 
 
 those who wish to be skeptical, show what became of 
 the body of Christ, against all the proofs of his resur- 
 rection ! The world from the beginning, accepted it 
 as a fact, and will hold to it, to the end of time. 
 
 2. The resurrection of all the dead, is not only now 
 made possible, but is assured, by the resurrection of man' s 
 representative, in the Son of God. As in Adam all 
 die ; so in Christ, all are made alive. Deatti is now 
 abolished ; and life and immortality are brought to 
 light. That is, death is set aside, by the recovery of 
 the dead to life, at the end of the world, out of the dust 
 of the earth, and the depths of the sea. To wear a 
 new body, that is incorruptible, and immortal, like the 
 body of Christ, that had the same form as before death, 
 but altogether different properties, is the destiny of 
 every human being. 
 
 3. The resurrection of the human race, as the fruit 
 of the resurrection of Christ, is the perfection, and glory 
 of the Christian religion. Yea, and the most desirable 
 thing in any religion ; without which, it is utterly 
 worthless. Therefore, it stands out so prominently 
 in doctrine, and in art, all over the world. We hail 
 its proclamation, and exhibition, with joy unutterable, 
 and full of glory . 
 
 4. As complete as was the joy of Mary , at the empty 
 sepulchre, where her tears were titrned into the bliss of 
 eternal ecstacy, by the appearance of her risen Lord ; and 
 as great as the joy of all the disciples, when Christ 
 stood in the midst of them, and said, " Peace be unto 
 you; "so great, let our joy be, at the knowledge ofChrist's 
 resurrection, and the certainty of our own resurrec- 
 tion ! And let this joy strengthen us in life, comfort 
 
MARY AND THE RESURRECTION 1 69 
 
 us in death, and be our portion forever in eternity ! 
 " I know that my redeemer lives. What comfort this 
 sweet sentence gives ; He lives, he lives, who once 
 was dead ; He lives my everliving head." 
 
 Amen. 
 
THE MARRIAGE INSTITUTION. 
 
 The Memorial Window, donated by the sons of Henry Mu- 
 ir, of Philadelphia, in honor of Augustus Sprenger and wife, 
 contains a beautiful figure of Rebecca at the well, with the 
 servant of Abraham. It is an historical representation of the 
 marriage of Isaac and Rebecca, and teaches the sacredness, 
 honor, and divine appointment of the Institution. 
 
 Text : Genesis 24 : 58. — " And they called Rebek- 
 ah and said unto her ; Wilt thou go with this man ? 
 And she said I will go." 
 
 These words introduce us to one of the most beauti- 
 ful, and interesting historical incidents, to be found in 
 the Old Testament. Abraham was born in the land of 
 Mesopotamia ; and was sent of God into a land, which 
 he would show him. And Abraham went out, not 
 knowing whither he went. He came to the land of 
 Canaan, and sojourned there. But this land was occu- 
 pied by idolatrous heathen, and God required that 
 Abraham should live in tents, as pilgrims and strang- 
 ers do. Nevertheless, the Lord prospered the work of 
 his hands, and made him a great man, and gave him 
 great riches. In his old age, a son was born to him, 
 of Sarah his wife, whom he called Isaac, and who was 
 to be the heir of all his possessions, and also inherit 
 the promises of God, made to his father. But it was 
 revealed to Abraham, that he must not permit his son 
 Isaac, to take a wife of the Canaanites ; nor allow him 
 

 
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 PRESENTED BY HENRY MUIR'S SONS, IN HONOR OF 
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THE MARRIAGE INSTITUTION 171 
 
 to go back to Mesopotamia, the home of his parents. 
 There was evidently danger, in either one of these cir- 
 cumstances, that must be avoided. As Isaac was a 
 child of divine promise, he must be carefully guarded, 
 in order to realize the fulfillment of all God's promis- 
 es and purposes, to be blessed in his descendants, and 
 in the establishment of God's covenant, and laws, and 
 people, and kingdom, and church and country, and in 
 the preparation for. the coming Messiah. The servant 
 of Abraham is sent back to Mesopotamia, to procure a 
 wife for Isaac, out ot the house of his father's kindred, 
 that might be suitably adapted, to all the purposes 
 that God had in view. The caravan of camels and 
 men, under the chief servant, set out upon their deli- 
 cate expedition. They came to the place for which 
 they started, and waited for the direction of Providence. 
 At this juncture, we are introduced to the picture in 
 the Memorial Window, of the sons of Henry Muir, of 
 Philadelphia ; who are regular descendants of Abra- 
 ham and Isaac ; and who put in this window into this 
 church, in honor of their friend, Augustus Sprenger 
 and wife ; Mr. Sprenger being the first treasurer of 
 Trinity Lutheran church of this town, who held this 
 office for more than twenty years, in an acceptable 
 manner. In this picture we see Rebecca, at a well 
 drawing water, in the evening of the day ; according 
 to the custom of the country. The caravan from Ca- 
 naan has arrived at this watering place, and the camels 
 have been made to kneel down and rest. The servant 
 of Abraham first betakes himself to prayer for guid- 
 ance, in the matter of selecting the proper person, to 
 be the wife of Isaac. This is suggestive of the serious- 
 
172 GOSPEL IN ART 
 
 ness of such business, and is in contrast with the reck- 
 lessness and levity, with which such things are often 
 dispatched in our day. Certain signs were set by the 
 man, by which he asked the Almighty to indicate to 
 him, his providential agreement and will, in the selec- 
 tion. These signs soon came to pass. For the young 
 woman in her virgin purity and beauty, scon made her 
 appearance at the well, with her vessel to draw water 
 upon her shoulder. And when the man approached 
 her, and asked for a drink, it was kindly given ; and 
 the offer was made by Rebecca, to draw water for all the 
 camels, and to entertain the whole company at her 
 father's house ! This settles the matter, as far as the 
 servant of Abraham is concerned. As he recognizes 
 the guidance of divine Providence. The only matter 
 that remains, is to get the consent of Rebecca herself, 
 and her family. 
 
 1. hi reference to the proposition of marriage to Re- 
 becca, it must be remarked, that it was unexpected ; as 
 it is sometimes to women, even at the present day. 
 But it was carefully, prayerfully, cautiously, and wise- 
 ly, considered. It was not hastily decided, without 
 inquiry, upon an uncontrollable impulse, of mere sen- 
 timent, passion or fancy. 
 
 2. She was not forced or co?itrotled, against her own 
 free will and choice, by the will or persuasion of her 
 friends ; or even by the ster?i sense of duty, which the cir- 
 cumstances might seem to point out. In this, a model 
 is set before us, that has lost none of its importance 
 and blessedness, by the lapse of four thousand years, 
 of passing time. 
 
THE MARRIAGE INSTITUTION 1 73 
 
 3. Neither did Rebecca go contrary to the will, and 
 advice, or consent, of her parents and friends. They 
 asked her the question, and gave her the choice, 
 
 ' 'Will you go with this man ? ' ' And she said, ' ' I will 
 go." She did no violence to her family relations, and 
 ties of blood. She did not run away in the night, be- 
 cause she was afraid of the opposition of her parents, 
 but gave due respect to the wishes of her family, in a 
 matter involving her own happiness, as well as that of 
 her father and mother. And above all, did she give 
 heed to the indications of the divine will. 
 
 4. If we still further investigate this singular event, 
 we shall find the- example and conduct of Abraham and 
 Isaac, a matter of profitable study, and guidance. 
 They did not allow the passions of the flesh, or the 
 sentiments of the world, to control them, but also 
 carefully sought divine guidance, and the divine will. 
 How well it prospered and resulted, the inspired his- 
 tory assures us. And how well and richly fruitful, of 
 human happiness and good, it would be, if men and 
 women would now still seek the guidance and bless- 
 ing of God, in such matters, this instance, will forever 
 testify. How man}^ calamities, arid disasters in socie- 
 ty, and the world, would be avoided, if people would 
 make marriage a subject of prayer, instead of consult- 
 ing other interests, that are purely selfish, sensual, and 
 temporal ! Isaac did not seek a woman of great 
 wealth, as men of the world have always done, and 
 still do. He did not ask for a princess, as he might 
 have done, because of his circumstances, and sur- 
 roundings. Neither did he demand great social quali- 
 ties, and accomplishments, or a high, aristocratic 
 
174 GOSPEL IN ART 
 
 standing ; but was willing to trust the great Father of 
 mercies, whom he served by faith, submission, and 
 obedience. In this matter of life companionship, he 
 was governed by the same pure principles of morality 
 and right, that actuated him in everything else. And 
 I think he was right, and his example will forever 
 stand up before the world, as a guide, to all the gen- 
 erations of the human race. 
 
 5. Then in this transaction, we cannot too highly ad- 
 mire the conduct of Rebecca, ^.nd the artist has done 
 well to give her so prominent a position in the pic- 
 ture. If we examine closely, we shall find, that she 
 was possessed of more than the mere personal charms 
 of beauty, and physical loveliness. She had qualities 
 of heart, that outshone all other qualities ; and that 
 not only qualified her to be the wife of a Patriarch, but 
 constituted her a high model of excellence, for all of 
 her sex, to the end of time. She had reverence, respect, and 
 the fear of God ; which shone like jewels, above the 
 ear rings, and bracelets of gold she wore. She had 
 humility, submission, and devotion • which would make 
 her worthy to be the wife of the highest and best man 
 that ever lived ; and which qualities should be coveted, 
 as the greatest riches, with which a woman can be en- 
 dowed. She had modesty, selfrespect, hospitality, and 
 kindness ; that would ensure the love and devotion of 
 any good man, and secure the happiness of her hus- 
 band, herself, and all with whom she was surrounded. 
 If all women were endowed with these qualities, what 
 a paradise of earthly bliss, and of eternal felicity, might 
 be secured to the children of men ! I will not say, that 
 there are no such women in the world to-day. I be- 
 
THE MARRIAGE INSTITUTION 1 75 
 
 lieve there are. But they are rare. They have always 
 been rare. But there might be many more, if the 
 models of God's word, and his commands, were more 
 conscientiously consulted, instead of the fashions, fol- 
 lies, weaknesses, and vices of corrupt society, and an 
 ungodly world. I will however pass from the consid- 
 eration of these historical figures, and examples, to the 
 practical consideration of the subject of, 
 
 I. Marriage, as suggested by this historic 
 
 PRESENTATION. 
 
 Marriage is the union of one man and one woman 
 in such a way as to be called one flesh. It is the na- 
 tural result of the creation of two different sexes, in- 
 tended for each other. It had its origin in Paradise, 
 before the entrance of sin and evil ; and must have 
 been intended to last to the end of time, or as long as 
 there should be an}^ men and women left in the world. 
 It must have greatly contributed to the happiness of 
 both parties, because of the suitability and adaptation 
 of the one for the other, and their close relationship 
 and intimac} 7 . The)- were to be mutually helpful to 
 each other, and were from their constitution, indispen- 
 sible to each other, for a perfect existence upon earth. 
 The woman being taken out of the man, w T ith part of 
 his flesh, and blood, and bone, the man could not do 
 otherwise, than love the woman ; because she was his 
 own — a part of himself. ' ' This, ' ' said Adam, ' ' is now 
 flesh of my flesh, and bone of my bone. " The 
 same condition exists to-day, as to the difference 
 of the sexes, the unity of the married state, and the 
 purpose and design, of the institution. True, sin has 
 come upon all, and marred the perfection of this es- 
 
176 GOSPEL IN ART 
 
 tate. But it has survived the fall, with as little change, 
 as could be expected to be found, in the nature, ap- 
 pearance, and habits of the human race. The blessed- 
 ness of the institution of marriage consists to a great 
 extent, in the prevention of unrestrained animal lusts, 
 and the degradation of promiscuous association. The 
 human race was evidently created for some better and 
 nobler purpose, than mere gratification of the bodily 
 appetites, and passions. The soul that was breathed 
 into man's nostrils, consisting of intellectual and moral 
 qualities, assimilates him to divinity, and to celestial 
 beings. One part of man's mission and destiny,, was to 
 subdue and control the earth, with all its wonderful 
 elements, and cultivate it to the highest point of re- 
 finement, usefulness, and adaptation to the wants of 
 humanity, and the glory of God. This could never 
 have been done, if the animal passions, and the animal 
 nature, had predominated over the spiritual ; and the 
 race had taken no higher plane, than the mere propa- 
 gation of the human species. Or if it had been chiefly 
 occupied, with the common wants of the lower ani- 
 mals, and the fulfillment of the brutal instincts. If 
 there had been no law of God, establishing the rela- 
 tion of the sexes, there would be nothing in the world 
 to-day, except herds of human cattle, consorting to- 
 gether like Buffaloes, or other animals, by the thou- 
 sands and millions, in the wilderness, or upon the 
 plains ; and the whole earth would be solitary and 
 wild. We can scarcely conceive of the low estate of 
 humanity, in such a circumstance. It is bad enough 
 now, in those parts of the world, where heathenism ex- 
 ists. And yet there is a traditionary observance of the 
 
THE MARRIAGE INSTITUTION 1 77 
 
 married state, even among the heathen ; to distinguish 
 them from the brute. If you can imagine an utter 
 destruction, and disregard of all marital relations, even 
 among heathen, just picture to yourselves thousands 
 and tens of thousands of wild beasts, such as dogs, 
 and wolves, and swine, fighting, killing, and de- 
 vouring one another ; and you have a picture of 
 human beings, in a state of anarchy without mar- 
 riage, or family, or law of God or man, to regu- 
 late association. Another great blessing intended by 
 marriage, was the family institution, government, dis- 
 cipline, protection, education, co-operation and affec- 
 tion. This is the foundation of all government, the 
 source of all enlightenment, order and civilization. 
 The union of man and woman for life, induces them to 
 seek a shelter, make a home, abide in one place, till 
 the soil, sow and reap, build and improve, train, gov- 
 ern, and instruct the young, protect and cherish little 
 children and provide for them, until they can take 
 care of themselves. We are so accustomed to this 
 institution of the family, and of the married state, that 
 we do not realize its blessedness, and indespensability. 
 Think for a moment what the result would be, if the 
 family institution should suddenly be blotted out as 
 it would be, if marriage should cease ! How many 
 peaceful homes would be found in the land ? How 
 many houses would be occupied ? How many cities 
 would be built ? How many public works would be 
 carried on ? How many schools would be in operation ? 
 How much education would there be? How many 
 constitutional human governments would there be in 
 the world ? Absolutely nothing and none ! But a 
 12 
 
178 GOSPEL IN ART 
 
 great, grand, universal, and illimitable moral, and 
 social waste, would spread over the face of the whole 
 earth. We cannot compute the magnitude, importance, 
 and necessity of marriage. Every civilized government 
 and nation recognizes its fundamental necessity, and 
 protects it by laws. 
 
 "Marriage is honorable in all," says the Apostle 
 Paul, to the Hebrews, 13 : 4, "and the bed undefiled ; 
 but whore-mongers and adulterers, God will judge." 
 
 II. But it may be of great importance for 
 
 US ALSO TO CONSIDER, WHAT IS NECESSARY TO MAKE 
 THE MARRIAGE INSTITUTION A BLESSING, AND SECURE 
 
 its continuance. It has continued to stand, from 
 the foundation of the world, until the present time, in 
 all lands and ages. And yet it has often been said, in 
 recent times, very irreverently and flippantly, "Marriage 
 is a failure! " If there be any truth in this, in particular 
 instances, we know that it is the fault of the parties 
 themselves,' and not of the divine institution, that has 
 stood for six thousand years ! The abuse, perversion, 
 desecration, and hatred of marriage, by those, who have 
 entered into this holy estate, is a crime against God and 
 man, that is punishable both in time and eternity. If 
 people would all enter this holy estate, reverently, dis- 
 creetly, and in the fear of God, we should not hear so 
 much of its failure, by reckless and shameless defenders 
 of sensuality. And if all married people would take 
 the teachings of Christianity for their guide, we should 
 hear of no complaints, and of no divorces. There are 
 mutual duties, that both husband and wife must observe 
 if marriage is to be a blessing. Such is the respect and 
 honor, that each is to give the other. Confidence in 
 
THE MARRIAGE INSTITUTION 1 79 
 
 one another, is an essential element of happiness. Kach 
 may have a standard of excellencies and good quali- 
 ties, in his or her mind, to which they both would like 
 to have their companions correspond. But after mar- 
 riage, such a standard must not be insisted upon ; 
 although it may be retained in the mind. A man or 
 woman cannot be re-created by marriage. What con- 
 stitutional peculiarities are possessed before marriage, 
 are likely to be retained through life. But each one 
 should endeavor to regulate his, or her tastes, and 
 preferences, and habits, to meet the approbation of the 
 other. There must be compromise, agreement and 
 accommodation. Not only should there be self denial 
 for one another, and a subjection and subordination of 
 strong inclinations to suit the other ; but each should 
 study the natural qualities of the other, with the view 
 of bearing with one another, in those things, in which 
 there is not a natural agreement, or unanimity. A 
 man for example, who is naturally fond of clubs, male 
 resorts, and masculine amusements, if they are distaste- 
 ful to his wife, should sacrifice his proclivities. If he 
 is fond of the gaming table, strong drink and inordi- 
 nate use of tobacco, he better not marry at all ; but if 
 he does, he should abandon these vicious habits ; 
 for a continuance in them, will be sure to work dis- har- 
 mony, alienation, dissatisfaction, estrangement, disput- 
 ing and quarreling, and finally hatred, separation, and 
 possibly in the end, murder and suicide. I apply this 
 to all married people, indiscriminately, and not to 
 Christians ; for such indulgences are not to be expected 
 among Christians ! The wife may have strong inclina- 
 tions to vanity, and extravagance, for the purpose of 
 
l8o GOSPEL IN ART 
 
 attracting attention from the world, and to appear well 
 in society. She may even aim to captivate the admi- 
 ration of society people ; and especially of the opposite 
 sex ; which is one of the most dangerous things, in 
 which she could indulge. Now these traits, must be 
 subdued and given up, for the sake of the husband. 
 The object of a married woman should be to please her 
 husband, in her dress, and in her behavior ; and to 
 gain and retain his admiration, and not that of other 
 men. Her happiness must come from her companion ; 
 and not from the world. She is not to think or care, 
 for what other men may say, or think of her, but what 
 her husband thinks. She belongs to him, and to no 
 one else. There are a thousand little things, in which 
 each must yield, and not insist upon having their own 
 way. I think the origin of a great many quarrels 
 among married people, is the want of respect and 
 honor. Some may say, that love is the universal 
 panacea, for all marital infelicities ! This may be so, 
 and it may not. It certainly is the duty of husbands 
 and wives, to love each other. It is a part of the mar- 
 riage contract, and of the marriage vows. And it is a 
 duty, that is insisted upon, in the word of God. More- 
 over, we can positively affirm, that there is no happi- 
 ness in marriage, without love. But love is not 
 everything that is necessary. I know that love suffereth 
 long, and is kind. It may even suffer too much, and 
 too long. Love is a passion, more or less violent, 
 and subject to revulsion, under provocations, like 
 all human passions. People have been known to 
 kill each other for love, as well as themselves ! It is 
 a passion that is sometimes unreasonable, and unman- 
 
THE MARRIAGE INSTITUTION l8l 
 
 ageable. Some of the most unhappy marriages in 
 the world, have been so-called love matches. Love 
 is sometimes a perfectly wild and insane infatua- 
 tion. How often have girls been so overwhelmed 
 with love, for an unworthy man, that they would 
 go through fire, water, and death, to gain their 
 object ! They will leave good homes, kind parents, 
 comfort, plenty, and everything on earth, to go with 
 the object of their affections. And the object of this 
 violent love, may be the greatest scoundrel that walks 
 the earth, that ought to be hung, and that will be 
 hung,, in due course of time ! The love of such girls, 
 will come to a rude ending. And their hearts will be 
 broken, if their necks are not. I have heard it some- 
 times said, that a girl loved the very ground, upon 
 which the man walked, of whom she was enamored ! 
 These are the girls that will pay for their folly. Out, 
 upon such super-sentimental nonsense ! Such girls are 
 too soft, to live in a world like this, and battle with its 
 rough and stormy elements. They might as well be 
 reduced to that semi-fluid state, of which this world 
 consisted before the creation. They might make first 
 class jelly, but will make very poor women. I believe 
 there are sometimes young men and boys, equally soft 
 and silly. The beautiful, soft clay, out of which they 
 are made, has not had sufficient time yet to dry, and 
 become hard in the heat of the sun ! Well, you ask 
 me, would you not have people marry for love ? I say 
 yes, of course ; but not for love alone. Well, what 
 then ? Shall we marry for riches ? No, not for riches 
 alone, For I read of a girl, a short time ago, in New 
 Jersey, that married a man for riches, a man worth 
 
1 82 GOSPEL IN ART 
 
 millions , and he made her hoe potatoes and cabbage, 
 every day ; and drive a market wagon to the city, at 4 
 o'clock every morning, like a common servant or slave ; 
 and she finally got tired of it, and quit. I have heard 
 of thousands of men who were rich when they married, 
 who in a few years became paupers ; and could not 
 support themselves, or their families. And delicately 
 brought up young ladies, had to become washerwomen, 
 and scrubwomen, in order to support themselves, after 
 they were divorced, and left alone in the world. Well, 
 if it will not do to marry for love alone, or riches 
 alone, how would it do to marry for good looks? 
 Everybody of taste, admires a handsome face, or figure, 
 like Venus, or Apollo. Well, the trouble is, that a very 
 handsome man or woman, seems almost sure to be 
 aware of the fact ; and it often makes them simpering 
 parrots, and idiots. A handsome man will think more 
 of himself than of his wife ; and a handsome woman, 
 will think more of herself than of her husband. This 
 leads to selfishness ; and selfishness will destroy the 
 beauty, and harmony, of wedlock. Quarrels will come ; 
 and a whole train load of evils, and misfortunes, or 
 perhaps crimes. Beauty is more frequently a curse, 
 than a blessing, to its possessor. A handsome person, 
 thinks it ill advised, to be like a " flower, that is born 
 to blush unseen, and waste its sweetness, on the desert 
 air." So they covet the gaze, and the applause of 
 those, that lead them into ruin. Beauty does not lie 
 deep enough ; it is too shallow ; it is merely upon the 
 surface ; and it may be spoiled^by the small-pox ; or 
 by a bad temper ; or by old age. It is best not to 
 marry for beauty alone. Well, you ask, how would it 
 
THE MARRIAGE INSTITUTION 183 
 
 do then to marry for education, and intelligence ? 
 Well, that conies a little nearer to the standard of 
 excellence, that deserves serious consideration. A man 
 or woman, who possesses a well cultivated mind, ought 
 to be the best of any, that we have yet considered-. 
 Such persons ought to know how to accommodate them- 
 selves to any situation, and extract happiness from all 
 sources, and even from adverse circumstances. They 
 are like the bees of a certain strain, that can extract 
 hone}^ from the red clover, and the rough thistle, and 
 other flowers that common bees cannot reach. But 
 yet education alone will not do. For some, people, 
 make a most wretched and despicable use of their 
 attainments. And for the want of moral character, and 
 ethical perception, become great outlaws ; wrecking in 
 everlasting shame and ruin, those connected with them ; 
 and especially, their families. A beautiful and accom- 
 plished young lady, recently married a college profes- 
 sor of high standing, and in six weeks he shot her 
 dead, in a romantic little morning walk, without a 
 quarrel, without a word, and without a cause ! 
 
 There is something better to guide people, in the 
 selection of their life companions than mere love, or 
 riches, or beauty, or education ; and that is, moral 
 character, and christian principle ! And con- 
 nected with these, is also that respect, which is devel- 
 oped by the full acquaintance of the person, sought in 
 marriage. A respect, founded upon the manly, and 
 womanly qualities, of such as are crowned, and con- 
 trolled, by christian principles, and moral integrity, 
 tried, proven, and well known to all. This is the only 
 line of safet}' ! There ma} T be wealth or poverty-— 
 
1 84 GOSPEL IN ART 
 
 beauty or plainness — education or limited knowledge — 
 love or the mere possibility of it— and the good quali- 
 ties inherent in each, will bring out all that is desir- 
 able ; and especially that love, that is rational, lasting, 
 and consistent with common sense. After marriage, a 
 man should treat his wife as the weaker vessel, physi- 
 cally ; with respect, honor, kindness, and love. The 
 wife should honor her husband as her lord ; for he is her 
 lord and should be respected as the head of the woman, 
 just as Christ is the head of the Christian Church. She 
 may emulate Rebecca, in submission, devotion, and 
 love, without becoming the slave of her husband, which 
 God never designed. There may be such a thing as a 
 healthy jealousy between married people ; but violent, 
 insane jealousy, will not only lead to murder, but may 
 be regarded as murder itself. No man or woman, has 
 the God-given right, or the man-given right, to inflict 
 summary punishment upon his companion, for a real 
 sin ; much less for an imaginary one. I cannot but 
 incline, to the teachings and example of Christ, more 
 than to the inexorable legalism of Moses. The teach- 
 ings of the New Testament, furnish us the only proper 
 cause for divorces as a rule. And yet there are excep- 
 tions to every rule. There certainly are degrees, in 
 the guilt of adultery, as in all other sins. And it seems 
 to me, that there must be in this line of immorality, the 
 province of pity, repentance, forgiveness and reforma- 
 tion, as well as in all other lines of evil. There is such 
 a thing as voluntary, deliberate, premeditated, and 
 continued adultery, as there is of murder. Such crime 
 is without mitigation, and is incurable. And such 
 adultery, is subversive of marriage, of purity, of moral- 
 
THE MARRIAGE INSTITUTION 1 85 
 
 ity, of order, of civilization, of Christianity, and of the 
 laws of God and man. But there are also many isolat- 
 ed cases of a milder type, that call for milder treatment ; 
 on the same foundation, that Christ refused to condemn 
 a woman, and said unto her, " go and sin no more ! " 
 Human nature is the same, before, and after marriage. 
 And if mercy is to be shown to the penitent one time, 
 it is to be shown at all times, upon the condition of 
 repentance and reformation. 
 
 CEOSE. 
 But the limit of our time has come, and we must 
 close. The family relation, and the marriage relation 
 are among the most blessed institutions of earth. And 
 as they are of divine appointment, so they are abso- 
 lutely indispensable to the happiness and well being, of 
 the human race. But they are intended for this present 
 world alone. "For in the resurrection," says Christ, 
 "they neither marry, nor are given in marriage, but are 
 as the angels in heaven. ' ' Let us live so in our earthly 
 relations whether married or single, that when we are 
 called to an account of our stewardship, we may hear 
 the plaudit : " Well done, good and faithful servant ; 
 thou hast been faithful over a few things, I will make 
 thee ruler over many things ; enter thou into the joys 
 of thy Lord ! ' ' Amen . 
 
ZION, THE PERFECTION OF BEAUTY. 
 
 In this discourse are included the memorial windows of the 
 Sunday School, with the figure of Christ at twelve years of age 
 in the Temple, and one donated by Stella L. and Herbert W. 
 Bieber, in honor of their deceased father, Eugene Bieber ; also 
 one donated by N. S. Schmehl, one by C. D. Herman, and one 
 by Alex. F. Smith, of Reading. They are all included in this 
 last memorial sermon. 
 
 Text : Psalms, 50: 2. — " Out of Zion, the perfec- 
 tion of beauty, God hath shined. ' ' 
 
 " The minster window, richly glowing, 
 
 With many a gorgeous stain and dye, 
 
 Itself a parable is showing, 
 
 The might, the power of poesy. 
 
 Ivook on it from the outer square, 
 
 And it is only dark and dreary ; 
 
 Yon blockhead always views it there, 
 
 And swears its aspect makes him weary ; 
 
 But enter once the holy portal — 
 
 What splendor bursts upon the eye ! 
 
 There symbols, deeds, and forms immortal, 
 
 Are blazing forth in majesty. 
 
 Be thankful you who have the gift 
 
 To read and feel each sacred story ; 
 
 And O, be reverent when you lift 
 
 Your eyes to look on heavenly glory ! " 
 
 GOKTHE. 
 
PRESENTED BY HERBERT AND STEEEA BIEBER, IN MEMORY 
 OF THEIR FATHER, EUGENE BIEBER. 
 
ZION, THE PERFECTION OF BEAUTY 1 87 
 
 The most beautiful building in the world in ancient 
 times, was the temple of Solomon, in Jerusalem, that 
 stood on Mount Zion. It was not only beautiful for 
 situation, but was beautiful in itself; with all its parts 
 and arrangements, and the materials even of which it 
 was composed. It had many figurative symbols, to 
 prophesy and teach the truth of God, and his worship ; 
 which made it not only a delightful place of assembly 
 to the people, but which constituted it the city of the 
 great King, Jehovah. So our Christian sanctuaries are 
 places of beauty to delight the worshipers of God, 
 with the surroundings, and remind them of the require- 
 ments of the divine word ; as well as to furnish a tem- 
 ple for the Most High, that he may honor with his 
 presence, his favor, and his blessing. There are still 
 several windows in this church, that deserve some 
 attention, for their object lessons as well as their beauty, 
 which we shall proceed to mention. The first, is the 
 window in the tower, seen from the vestibule as you 
 enter the church ; and which was donated by the 
 Sunday School. It contains the picture of Christ, at 
 12 years of age, in the temple at Jerusalem ; where it 
 is said he was found sitting in the midst of the Doctors ; 
 hearing them, and asking them questions. This win- 
 dow, with Jesus in his youth, stands for the religious 
 education and training of the young. 
 
 It is universally conceded, that the most appropriate 
 time for education, and instruction of all kinds, is the 
 period of childhood and youth. The mind is then open, 
 unoccupied, and ready for the seed of knowledge and 
 truth. Hence the whole world provides facilities for 
 the education of the young. A large amount of time 
 
1 88 GOSPEL IN ART 
 
 is devoted to the cultivation and enlightenment of the 
 rising generation, in all civilized nations. The facul- 
 ties are then fresh, and vigorous and capable. The 
 memory and the understanding are not pre-occupied ; 
 and no opposition is encountered, from prejudice or 
 indisposition, as there will be in after life, if this period 
 be neglected. There are no cares of business, and no 
 worldly entanglements, to obstruct the process of edu- 
 cation, as in advanced life. It is the golden age ; and 
 the happy and blessed opportunity should never be 
 neglected, but improved, with the greatest zeal, earnest- 
 ness, dilligence, and perseverance. For the time is 
 limited, and passes away all too soon, for the accom- 
 plishment of what is desirable. But for religious 
 instruction, the period of youth is still more important, 
 than the knowledge of mere earthly things. 
 
 It is important because of the power and influence 
 which religious knowledge exercises on the whole 
 character, and subsequent life. The moral powers and 
 faculties cannot be developed, and made to grow in any 
 other way, than by impressing holy principles, divine 
 knowledge, Christian precepts, and man's responsibility 
 upon the mind. Our own reason and experience tells 
 us, that if we expect children to become worthy citizens, 
 and respectable and useful members of society, they 
 must be made such, when tender, and pliable, and 
 easily moulded and guided. This requires careful, 
 consistent and persistent instruction, in the eternal 
 truths of right and wrong. Besides the mere annunci- 
 ation of laws and commands, either human or divine, 
 there must also be reasoning, illustrations, and evi- 
 dence. For the mind is so constituted by the Creator, 
 
ZION, THE PERFECTION OF BEAUTY 1 89 
 
 that perception, knowledge and reason, are all brought 
 into exercise, before the will is reached, or controlled 
 in any special direction. Here the word of God comes 
 in to warn, exhort, and encourage the training of the 
 young, in the way that they should go. The Old 
 Testament, as well as the New, insists upon the per- 
 formance of this duty. "Train up a child in the wajr 
 he should go, and when he is old, he will not depart 
 from it." Prov. 22: 6. "Remember thy Creator in 
 the days ot thy 3'outh." Eccl. 12: 1. "And that from 
 a child thou hast known the Holy Scriptures, which 
 are able to make thee wise unto salvation, through 
 faith which is in Christ Jesus." 2 Ti??i. 3 : 15. I am 
 exceedingly glad, that providentially it has so hap- 
 pened, that the first window in this church, that we 
 see upon our entrance, into the threshhold of the sanc- 
 tuary of God, is devoted to the great and important 
 fact, that the church's duty begins with the young. 
 This is also in perfect accordance with the character 
 and history of our household of faith. The instruction 
 of the young in religious truth, is not only emphasized, 
 but given the most commanding prominence, in the life 
 and peculiarities of the church. In the baptism of 
 children in their infancy, the sponsors are obligated to 
 teach the children the word of God. And these vows 
 rest upon Christian parents continually ; just as 
 much as the duty of providing for the bodily wants of 
 their little ones. We go upon the presumption, that 
 there can be no harvest, without sowing the seed. 
 That is as much as to say, that you cannot expect gen- 
 uine religious experience, and a thoroughly religious 
 life and character, without sowing the seed of God's 
 
I go GOSPKL IN ART 
 
 word, in the soil of the soul, made ready by his own 
 hand, in youth. We sow the seed, and look for the 
 harvest, because God has promised that his word shall 
 not return to him void. He says: "Cast thy bread 
 upon the waters, and thou shalt find it again, after 
 many days." Christ said in his great commission to 
 his disciples, " Feed my lambs ! " Feed their souls 
 with spiritual food, which is spiritual instruction, in 
 the spiritual truth, of God and his word. As neces- 
 sary as bread is to the body, so necessary is instruction 
 to the soul. And the duty rests upon all our pastors, 
 to devote a portion of their labor, in this important and 
 fruitful field. We expect no miracles, and no impossi- 
 bilities. We expect everything to be accomplished by 
 the means that God has appointed. And as He 
 appointed the instruction of the young by his minis- 
 tering servants, we have faith to believe, that he will 
 carry on his work in this way, to the end of the world. 
 As he has always done in the past, so he will do in 
 the future. We have at the very door of our house of 
 worship, the symbol of our practice and of our faith, in 
 the form of a window, that speaks of the teaching of 
 the young, in the knowledge of God. Hundreds and 
 thousands of years of experience, has taught the Chris 
 tian church, that the way to convert the heathen, is to 
 teach the children the truth as it is in Christ, and reach 
 the parents through the children ; as well as to train up 
 Christian men and women from childhood. Some peo- 
 ple may be found, that still speak lightly of our custom 
 of instructing the young, in the fundamental doctrines 
 of the divine word, by means of the catechetical drill, 
 before admitting them to church privileges. They 
 
ZION, THE PERFECTION OF BEAUTY igi 
 
 imagine that this process makes only formal, intellec- 
 tual, and theoretical Christians ; whilst other methods 
 of human invention, are superior, and at once change 
 the heart. But this is an insult to an allwise and mer- 
 ciful God. If the practical truths and doctrines of 
 religion, taught and impressed upon the hearts and 
 minds of children, will not change them and make 
 them good, man's machinery surely never can, or will. 
 For God's Holy Spirit is in the inspired word, and calls 
 all who hear it and learn it, to repentance. But outside 
 of the word, gospel, and sacraments or means of grace, 
 the Spirit does not call. The channels of grace are 
 divine ; and not made by man. Hence Christ prays, 
 " Sanctify them through thy truth ; thy word is truth!" 
 Then besides the teaching that parents are required to 
 give their cnildren at home, and the special course of 
 instruction which the pastor gives, when they are suffi- 
 cient^ advanced to comprehend the whole plan of sal- 
 vation, we have likewise the Sunday School; organized 
 specifically for the purpose of giving religious instruc- 
 tion, to all ages of children. In this again, it is fortunate 
 that the window with Christ in the temple hearing the 
 great teachers and doctors, and asking them questions, 
 was donated by the Sundaj r School. The Sunday 
 School is the nursery of the church ; where the little 
 plants are carefully trained and cultivated, until large 
 enough to be transplanted into the vineyard of the 
 the church and congregation. In the Sunday School 
 the whole congregation can participate in the work of 
 instruction. This is the place where the young can 
 come like Jesus went into the temple ; and like he did 
 among the doctors, hear the explanations of their 
 teachers, and ask them questions. 
 
I9 2 GOSPEL IN ART 
 
 The example of Jesus, when but a child, of going into 
 the temple among the great teachers and wise men, as 
 it would seem, to learn of them how they understood 
 God's word, and ask them questions, in order to receive 
 explanations, is a most blessed example for children 
 now. In the first place, it is a great and good lesson, 
 to teach children to go to the house of God, to worship, 
 and to hear and learn. And secondly it is a great les- 
 son, as to the way of being benefitted when we do go 
 to the house of God. The mere fact of Jesus being in 
 the midst of the dignified assembly of Doctors, who 
 held their conferences and religious discussions in the 
 temple, was wonderful enough in itself. For in this, 
 we have the foreshadowing, of what he should be, as 
 the light of the world, and as the teacher sent from 
 God, but when we consider the questions he put to these 
 learned men, and the answers which he gave, that 
 astonished them, we have the glimpses of divine glory, 
 and the wisdom with which he was filled, from his 
 childhood. It seems that this incident, aroused great 
 surprise among all who heard him ; and it ought to 
 have convinced those erudite interpreters of the law, 
 that such knowledge, could only come from God, and 
 not from man. But in all probability, some of those 
 very men, afterward were instrumental in the persecu- 
 tion of the Redeemer, and his condemnation and death. 
 The greatest wonder of all, in this transaction, was the 
 answer which Jesus gave his mother, when she found 
 him, and chided him, for the anxiety he had given his 
 parents, by remaining -behind in Jerusalem ! He said, 
 "Wist >e not that I must be about my Father's busi- 
 ness ? ' ' This silenced his mother with awe ! She had 
 
DONATED BY THE FAMILIES OF CHAS. D. HERMAN AND 
 N. S. SCHMEHr Y . 
 
ZION, THE PERFECTION OF BEAUTY 1 93 
 
 no difficulty in understanding- that he had referred to 
 God as his Father ; and at once put the interests and 
 demands of God, above those of men. This'was the 
 assertion of a principle, that should be made the high- 
 est standard of man's duty and responsibility. God's 
 law, is the highest in the universe. We must fear, love, 
 and obey God above all things. As Jesus made the 
 work of his heavenly Father, superior for the time 
 being, to the duty, that in his human nature, he owed 
 to his earthly parents, even so at all times, is it the 
 duty of man to obey God above all others, and serve 
 Him with the best and highest powers of his body and 
 soul, and with the choicest and most valuable portions 
 of time, place and opportunity. 
 
 On the north side of the church, we have a beautiful 
 memorial window, in memory of Kugene Bieber ; by 
 his children, Stella h. and Herbert W. Bieber. The 
 principal emblem is a sheaf of ripe wheat, in the shock. 
 This appropriately sets forth the work of death, in 
 gathering the fruit of earth, into the celestial garner ; 
 and rewarding those who are ready for the sickle, with 
 an abiding, and eternal inheritance. 
 
 On the same side of the church, we have a double 
 window, donated by Charles D. Herman and N. S. 
 Schmehl. The emblems here are two lambs ; one of 
 which is lying upon a book, with ' ' seven seals. ' ' The 
 text referring to this representation, is in Revelations 
 5 : 1-7. li I saw in the right hand of him that sat on 
 the throne, a book written within, and without, and 
 sealed with seven seals. And I saw a strong angel, 
 proclaiming with a loud voice, ' Who is worthy to open 
 the book, and to loose the seals thereof? And no man 
 13 
 
194 GOSPKL IN ART 
 
 in heaven, nor in earth, neither under earth, was able 
 to open the book, neither to look thereon. And I wept 
 much, ttecause no man was found worthy to open and 
 read the book, neither to look thereon. And one 
 of the elders said unto me, ' weep not : behold the 
 Lion of the tribe of Judah. the root of David, hath pre- 
 vailed to open the book, and to loose the seals thereof.'" 
 1 And I beheld, and lo ! in the midst of the throne, and 
 of the four beasts, and in the midst of the elders, stood 
 a lamb as it had been slain, having seven horns and 
 seven eyes, which are the seven spirits of God, sent 
 forth into all the earth. And he came and took the book 
 out of the right hand of him that sat upon the throne. 
 And I saw when the lamb opened one of the seals, and 
 I heard as it were the noise of thunder, one of the four 
 beasts, saying, ' Come and see ! ' : * * * It is 
 amazing to us, and utterly inexplicable, that the num- 
 ber seven, has such prominence in the Holy Scriptures ! 
 It may mean perfection ; and it may mean a great num- 
 ber ; and it may have hidden meanings, that we know 
 nothing about. We read of seven kine, of seven. altars, 
 seven nations, seven weeks, seven trumpets, seven 
 tribes, seven months, seven days, seven princes, seven 
 maidens, seven abominations, seven pillars, seven 
 streams, seven shepherds, seven lamps, seven loaves, 
 seven devils, seven churches, seven candlesticks, seven 
 angels, seven thunders, seven plagues, seven kings, 
 seven stars, and many other things. * * * The 
 book here referred to, was in seven parts ; and each 
 part was sealed and shut up. It signifies the book of 
 God's decrees, which are secret ; or a prophecy of 
 plagues that should be poured out upon the heathen. 
 
ZION, THE PERFECTION OF BEAUTY 195 
 
 Christ, the Son of God, according- to his human nature, 
 was called the " Lion of the tribe of Judah." And in 
 the sense of his office, and sacrifice for sin, he is called 
 the " Lamb of God." He is the only one in the uni- 
 verse that could open the seals, and explain the pur- 
 poses of God, found written in this book. When the 
 seals are opened, one after another, the most wonderful 
 revelations are made, concerning the destiny of this 
 world, and the final consummation of all human history. 
 But even the reading of the book, after the seals are 
 opened, by the Lamb of God and the Lion of the tribe 
 of Juda, is in such lofty, figurative language, that it is 
 impossible to understand it, until it all comes to pass. 
 We take the book and the seals as a great mystery ; 
 but a mystery that will be fully unravelled by the 
 Savior of the world, to whom we entrust the destinies 
 of earth, and the final state of mankind, with the full 
 persuasion, that he will overrule and control all things, 
 to the glory of the most High, and the best interests 
 and welfare of all his creatures. We are ready to join 
 the doxology of the angels and say, "Thine is the 
 kingdom, and the power and the glory, forever and 
 ever. Amen ! " 
 
 The last of the beautiful windows with artful repre- 
 sentations of gospel truths, in emblems and designs, is 
 that of Alex. F. Smith, the architect of the church. 
 There are two significant figures in this window. One 
 is a burning lamp, resting upon a book. This is to illus- 
 trate the text, ' ' Thy word is a lamp to my feet and a 
 light my path." Ps. 119: 105. These words, together 
 with the emblem, have a double application ; one to the 
 world, and one to the individual. The darkness of 
 
196 GOSPEL IN ART 
 
 ignorance and heathen superstition, is completely lifted 
 up and scattered, by the light of God's word. Dark- 
 ness covered the earth, and gross darkness the people. 
 But like the sun that drives away the night, and ushers 
 in the day, scattering the mists and clouds and gloom, 
 that ofttimes hide the works of creation, so this light 
 of God shining from his holy word, has cleared and 
 will clear away, all the night and gloom and darkness 
 of error, ignorance, fear, superstition and cruelty, from 
 off the face of the earth. The knowledge of the glory 
 of God, shall fill the whole earth, as the waters fill the 
 mighty deep. Not one nation or individual shall be 
 found saying to another, "Knowest thou the L,ord ? " 
 But all shall know him, from the least unto the great- 
 est. As the Bible is carried out into the nations that 
 sit in darkness, and the religion and shadow of death, 
 and is opened, taught and explained, a path of light, 
 as wide as the nation itself, is made over the earth that 
 shines like the vale of Juda, when the angels sang glory 
 to God. at the birth of the Redeemer. A very signifi- 
 cant little emblem, indeed, is the book that bears a 
 burning and shining light, to remind us of the power, 
 influence and mission, of the word of God. It must 
 shine and shine, till the shadows of spiritual darkness 
 and evil, have all disappeared, and the day of eternal 
 splendor and glory, has been ushered in, to depart no 
 more. "Thy Word giveth light," said king David. 
 Yea, ar q there is no other light, that is equal to this. 
 All p.tk^r lights are borrowed from the Bible, and reflect 
 it, as the planets reflect the light of the natural sun. 
 
 The other application of this figure, is upon the indi- 
 vidual heart and conscience. Every soul is in darkness, 
 
ZION, THE PERFECTION OF BEAUTY 1 97 
 
 as to his relation to Goci, and his prospect for eternal sal- 
 vation, until enlightened by the infallible word of God. 
 Whoever depends upon the light of nature, or of reason, 
 for guidance in spiritual matters, will be deceived and 
 disappointed. How long did Martin Luther grope in 
 darkness, doubt, confusion, and despair, as to his 
 personal salvation, before he found the Bible in the 
 library of the monastery ! How many expedients did 
 he not try; in order to appease his conscience, and 
 make atonement for his sins by his penance, and self- 
 mortification ! His mind, instead of becoming clearer 
 by means of his own exertions, and various subter- 
 fuges recommended to him by his blind guides, became 
 more and more uncertain, unhappy, and tormented, 
 until he found the light in the teachings of the New 
 -Testament. The word of God, which though chained 
 in the library, was the lamp to his feet, and showed 
 him the wa}' to heaven. It illuminated his whole soul, 
 and filled it with joy and gladness. It was the power 
 of God, and the wisdom of God, to change his heart 
 and mind. It has always possessed this power ; and 
 is the only instrument ever found in the world, to bring 
 the soul out of natures darkness, into the marvelous 
 light and liberty, favor and glory, of God. It has 
 lifted up the world into a higher plane of knowledge, 
 behavior, morality, justice, happiness, and immortality. 
 What it has done for the world, is more than all other 
 agents, discoveries, inventions, and influences put 
 together. It is the great lamp hung in the sky, that 
 shines night and day, and puts the sun and moon to 
 blush. It is the light of the soul ; the spiritual, intel- 
 lectual and moral light ; that cannot be quenched, 
 
198 GOSPEL IN ART 
 
 eclipsed, or blotted out, until the drawing of that eter- 
 nal day, when there will be no need of the sun, or of 
 the moon, or of any other light ; because there will be 
 no darkness at all ; and God and the Lamb, will be 
 the light of the celestial city, and of the eternal 
 kingdom, which the righteous shall inherit. The 
 greater the darkness of this world, the greater the light 
 of the Bible will seem by contrast. And when it comes 
 to the time that we must go through the dark valley of 
 the shadow of death, we shall fear no evil, For the rod 
 and staff of God's promises, like a lamp of glory will 
 make a shining pathway, through the gloom, and cheer 
 with unearthly happiness, the passing soul, on its 
 journey from earth to heaven. 
 
 Well may we set by the side of the lamp of life, the 
 great anchor of the soul, both sure and steadfast. We see 
 a shore, and a vast blue ocean in the picture, and a huge 
 anchor, with a chain, lying upon the shore, to show that 
 there is a refuge, safety, and rest. Though life, like a 
 sea, may be boisterous, stormy, tempest tossed, and 
 dangerous, good hope through grace, is the anchor that 
 is cast out, that finds solid ground, and steadies the 
 vessel, and holds it securely, in the haven of eternal 
 rest. It is suggestive of the rescue of the storm driven 
 ship, and the imperiled crew, that have outrode the 
 waves, and found deliverance on the shining shore. 
 And it makes us feel, like singing the good old song : 
 
 " My days are gliding swiftly by, 
 And I, a pilgrim stranger, 
 Would not detain them as they fly, 
 Those hours of toil and danger. 
 For lo ! we stand on Jordan's strand, 
 
ZION, THE PERFECTION OF BEAUTY 1 99 
 
 Our friends are passing over, 
 And just before the shining shore 
 We may almost discover." — 
 
 The quiet of the water, the peacefulness of the shore, 
 and the reclining posture of the anchor, suggest to us 
 the happy lot of the struggling, toiling, weeping, con- 
 quering, and safely landing Christian sailor, when his 
 ship is safely moored, and all his perils are over, and 
 he exclaims, as his passage through life and death 
 terminates : 
 
 " Rocks and storms, I'll fear no more, 
 
 Landed on the shining shore, 
 
 Drop the anchor, furl the sail, 
 
 I am safe within the vail. 
 
 Safe from sin and all temptation, 
 
 Fears of death forever past, 
 
 Praise the Lord for my salvation, 
 
 I am safe at home, at last." 
 
ADDITIONAL SERMONS. 
 
 PRODIGAL SON'S DEPARTURE. 
 
 Luke, 15 : n-32. ''And he said a certain man had 
 two sons ; and the younger of them said to his father, 
 Father, give me the portion of goods that falleth to me, 
 And he divided unto them his living,'" etc. 
 
 This seems to be one of those wonderful parables of 
 our Lord, so full of instruction and so mighty in their 
 influence. We cannot conceive of anything more likely 
 to strike the understanding or convict the conscience 
 than this method of discourse. But in this account 
 there seems to be more than a parable. The details of 
 the illustration give it the appearance and reality of an 
 historical incident that had its literal occurrence. The 
 whole discourse is the most complete and forcible state- 
 ment, and the most simple analysis of the plan of sal- 
 vation, that is to be found in the Bible. It is the 
 surest and most reliable weapon with which to pierce 
 the reckless sinner, as with a sharp and two edged 
 sword, even to the dividing asunder of soul and spirit, 
 as well as the joints and marrow ; and also the safest 
 guide to the humble, broken-hearted penitent, return- 
 ing to God and seeking his salvation. It is impossible 
 to read it or hear it without being impressed with the 
 
202 PRODIGAL SONS DEPARTURE 
 
 true and lite-like picture it draws, the graphic imagery 
 with which it abounds, and the nervous, simple lan- 
 guage in which it is written, and originally spoken. 
 The occasion of its delivery by Christ, the great teacher, 
 is found in the first and second verses of the chapter. 
 Two very simple parables precede, and appropriately 
 introduce this one ; namely the parables of the lost 
 sheep and the piece of money. It may possibly have 
 a double meaning, as many of the Savior's discourses 
 have. It may refer first to the two great divisions of 
 the human family at that time, the Jews and Gentiles. 
 The Jews being represented by the steady and severe 
 manners and fault finding spirit of the elder brother, 
 and the Gentiles, by the loose and thoughtless charac- 
 ter of the younger one who became a renegade, forsak- 
 ing his father and his wholesome laws and moral 
 restraints, and becoming his own lord and master. 
 God is the father of all ! But the Gentiles threw off 
 the authority of his worship and obedience, and going 
 out literally into far countries, yea into all the habitable 
 parts of the globe, set np for themselves, and soon had 
 lords many and gods many. Then when these prodi- 
 gals began to repent and return to God through the 
 call of the Gospel and the awakening of the Spirit, the 
 Jews claimed to be the only people and objected to the 
 reception of the Gentiles into the Church and family 
 of God. But by far the most correct and important 
 meaning to be given to this parabolic history, is the 
 illustration it affords of every individual sinner in a 
 state of sin, and the way of his repentance, return, and 
 reconciliation to God. This is the use intended to be 
 made of it by its divine author, and as such we shall 
 
PRODIGAL SON'S DEPARTURE 203 
 
 consider it together at the present time. There are 
 several aspects in which the case presents itself to us : 
 such as the depravity of man, indicated in the depart- 
 ure of the prodigal from home, and his insubordination 
 and disobedience to his father. Secondly, the madness, 
 folly and infatuation as well as misery of sin, indicated 
 by the prodigality of the young man in a far country 
 and the dreadful condition to which he brought him- 
 self by his excesses. And thirdly, the recovery of the 
 lost and the life from the dead, as indicated by the 
 return of the long absent son and his reception and 
 restoration. We shall confine ourselves in the first 
 discourse to the prodigal's departure, and endeavor to 
 make such propositions and deductions from the sub- 
 ject as are authorized by the narrative, and distinctly 
 grounded upon the text ; and endeavor also to enforce 
 all the practical lessons it furnishes us. 
 I. One of the evidences of a depraved and 
 
 SINFUL STATE, IS TO THROW OFF THE DIVINE 
 
 authority and restraint. It was in this way that 
 sin began in this world. Our first parents yielded to 
 the desire to be as gods, and broke through the 
 restrictions imposed upon them as tests of obedience 
 and submission, in reference to the tree of the knowl- 
 edge of good and evil. They were not satisfied with 
 their possessions and enjoyments. They had the 
 knowledge and experience of all that was good, but 
 they wanted to have a taste of that which was not 
 good, but evil. They made a fearful venture, and the 
 bridge was burned behind them so as to cut off their 
 retreat. Many a boy and girl, and many a man and 
 woman, even now has the same secret longing and 
 
204 PRODIGAL SON'S DEPARTURE 
 
 lust ! They are not satisfied with the comforts of home 
 and christian privileges, and virtuous enjoyments and 
 pleasures ; they hunger and thirst for other delights in 
 other fields, and dare the danger of death and dam- 
 nation, to taste the pleasures of sin and pluck the for- 
 bidden fruit ! 
 
 Thus the fallen angels, too, were not willing to ren- 
 der allegiance to God as supreme, but desired to sepa- 
 rate themselves from his control and manage their own 
 affairs. Hence their rebellion and expulsion from the 
 presence of God and heaven into outer darkness, there 
 to be confined until the judgment of the great day. 
 And thus this young man in the text is described as 
 being impatient, restless and anxious to escape his 
 father's observation and control. To leave the paren- 
 tal roof, and think and choose and act as he pleased. 
 We are led to suppose from the whole account that this 
 younger son had been well educated and kindly treated 
 by a pious, prudent and affectionate father, in whose 
 family he had every kind of rational indulgence, and 
 whatsoever could conduce to his true happiness. But 
 without any cause he ungratefully demanded the por- 
 tion of goods that fell to his share. And this he did 
 in a proud and imperious manner, as though he were 
 already the commander, and his father the servant, 
 who would be obliged to do his bidding. This accords 
 precisely with the foolish and perverse conduct of many 
 children in our day. The obligation imposed upon 
 them by nature, as well as God's command to honor 
 father and mother by obedience, submission, love and 
 reverence, is ruthlessly and violently thrown off. And 
 the young folks soon begin to order their parents about, 
 
PRODIGAL SON'S DEPARTURE 205 
 
 not only as if they were servants, but sometimes even 
 as if they were animals. The children want to be 
 masters and mistresses, before they know what father 
 and mother have done for them. Without any modesty 
 or filial affection they command their parents to give 
 them them this, and give them that because they must 
 have their own way and do as they please. They 
 even exalt their knowledge and judgment above that 
 of their parents, if they have seen a dozen years and 
 their parents fifty. They vainly imagine that they 
 can manage better for themselves than their parents 
 can, and so demand their portion. Thus to feel and act 
 is the essence of sin. It w 7 as this spirit that brought 
 the prodigal son to his ruin and misery. There are 
 thousands of examples of the same kind to-day, and 
 thousands of duplicates of this celebrated scripture 
 illustration. Every community could furnish from one 
 to ten thousand prodigal sons and daughters ! A' good 
 child does not behave in this manner. It does not 
 despise parental authority. A faithful servant does 
 not desire to act according to his own pleasure. A 
 loyal subject does not desire to conduct himself without 
 respect for the constitution and the laws of the land, 
 and of those who have the rule over us. Holy beings 
 delight to do the will of God, and they are perfectly 
 happy when governed by the will of him whom they 
 serve. But sin rejects God's authority, bursts through 
 and over his restraints, and sets up the rebel desires of 
 the soul against God and his laws. Here is the origin 
 of the sinner's apostacy. He will not be bound by the 
 rules of God's government. He brakes all his bands 
 in sunder, casts away his cords from him and binds 
 
206 PRODIGAL SON'S DEPARTURE 
 
 himself with the cords of his own selfish and evil lusts. 
 Men will be themselves as gods, knowing no other 
 good and evil, except that which they purchase at the 
 price of indulgence. It is sad to declare, that many a 
 young person, carefully educated, acts almost literally 
 and identically as the young man in the text, impatient 
 of confinement and restraint and comes to the same 
 sad end. But it also aptly describes the disposition of 
 sinners towards God, who, notwithstanding his provi- 
 dential kindness, and the justness of his commands, 
 cast off all regard to his authority, break away from 
 his restraints, count themselves entitled to the world 
 and its possession, and foolishly imagine that they 
 shall best enjoy themselves, when they. most forget, or 
 rebel against him ! 
 
 ,11. We see in this circumstance that God 
 gives a portion of his bounties, even to the 
 ungodly and wicked. Notwithstanding the insub- 
 ordination and ingratitude of this y oung man, speaking 
 so impiously to his father, and breaking away from 
 that filial relation that he sustained in the family, "the 
 father divided unto them his living." Every living 
 thing has its portion and provision from the Creator. 
 The birds of the air have their food, and home, and 
 shelter, as suited to their habits and character. The 
 beasts of the field and the wild animals are all provided 
 with meat in due season ; and the rocks and clefts, and 
 hills and valleys, and forests and glens, and prairies, 
 are given them as their haunts and their abodes. The 
 fishes of the seas and rivers, and the insects and creep- 
 ing things have all their supplies and provisions, and 
 are fed by the same hand. Men as creatures of God, 
 
PRODIGAE SON'S DEPARTURE 207 
 
 have all one common father ; whether they honor him 
 with the service and subjection and reverence and love 
 of good and obedient, and dutiful children, or whether 
 they raise the arm of rebellion and defiance against him. 
 He causeth the sun to shine upon the good and evil, 
 and his rain to descend on the just and unjust. Many 
 of the blessings of God are enjoyed indiscriminately by 
 all men, without respect of person, or character. As 
 for example life ; which is, or ought to be esteemed as 
 the greatest of all blessings to us, inasmuch as without 
 it we could not enjoy anything at all. Now life is 
 enjoyed by the good and the bad alike, except as they 
 may wantonly destroy it and cast it away with their 
 own hands. Life is the first great portion that our 
 heavenly father divideth unto every one, that they use 
 it with due regard to their own welfare, and respect to 
 its author, and under a sense of their responsibility. 
 There are man}* privileges and blessings connected 
 with life. It is a tree that bears different kinds of 
 fruit. It may be enjoyed or wasted ; improved or neg- 
 lected ; valued and appreciated, or thrown away and 
 destroyed. It may be made the training and prepara- 
 tion for immortality, or it may be made the scene of 
 criminality and vice, invoking the sentence of condem- 
 nation to the blackness of darkness forever. So we 
 have health and physical comfort, enjoyed alike by all. 
 Likewise reason and mental endowments. Likewise 
 natural gifts and talents. So also riches and influence, 
 with many privileges and opportunities of improvement 
 are distributed to all promiscuously. A portion full of 
 goodness and mercy is given to every one. * * * 
 This father divided unto his two sons, his living. He 
 
208 PRODIGAL SON'S DEPARTURE 
 
 gave the younger what he asked, and he had no rea- 
 son to complain. He had as much as he expected, and 
 perhaps more. He might now see his father's kind- 
 ness, and how willing he was to please him and make 
 him happy. He might see that he was not such a 
 hard man and master as he tried to make himself 
 believe when he wanted an excuse to be gone. He 
 would also in a little while be made to see his own 
 folly, and discover that he was not such a wise mana- 
 ger for himself as he would have people to think. 
 The temporal blessings of God are not only given to 
 the deserving and undeserving equally, but some- 
 times an extraordinary portion is given to the wicked, 
 in order that they may see how little they can do when 
 left unto themselves. But the greater our portion, the 
 greater our responsibility. ' ' For unto whom much 
 is given, from him also shall be much required." 
 
 III. A STATE OF SIN IS ONE OF DEPARTURE 
 
 from God. ' ' And not many days after, the younger 
 son gathered all together, and took his journey into a 
 far country." It is usually a sad thing to give up one 
 of the loved ones of the household, to go into a far 
 country, not knowing that we shall ever see them 
 again. How the father's and mother's hearts ache, to 
 see a child go from beneath their roof into a distant 
 land, where their loving hands cannot reach them or 
 minister to them in case of sickness or distress ! 
 Doubtless there are some here also who know what 
 this is by bitter experience. The once familiar foot- 
 step is heard no more. One chair at the family fireside 
 and the family table is empty. The familiar voice of 
 a cherished loved one, that seemed like the sweetest 
 
PRODIGAL SON'S DEPARTURE 20y 
 
 music is silent and still. The radiant countenance of 
 sunshine, and light and life and smiles is departed like 
 the day that is dead, and leaves us in darkness ; and the 
 stillness of the grave is in the family circle and home. 
 A painful vacancy is the mocking reply to the listen- 
 ing of the ear and the seeing of the eye, when vainly 
 searching for the absent and the lost ! In the case of this 
 prodigal son, the pain was doubly great, because he 
 left home in such an abrupt and unbecoming manner, 
 without any promise or hope that he would ever 
 return. It is easy to imagine the scene of distress 
 occasioned by this departure. The indulgent father 
 could interpose no obstacle to prevent his going. But 
 nevertheless as his son was gathering all together pre- 
 paratory to his removal, the tears could be seen silently 
 and rapidly coursing down the furrowed cheeks of that 
 good old man, as the calm but careworn face was 
 turned away from the son to hide his emotions. The 
 mother and the sisters, Dora and Dina, as we imagine 
 them to have been called, meanwhile assisted in getting 
 all his things together, and many a token of love in 
 one form or another did they mingle with the contents 
 of the portion of that wayward child. Thus would an 
 anxious and broken hearted mother seek to enkindle 
 and preserve sweet thoughts of home, when even far 
 away. At length the preparations are complete, all 
 things are ready, and the time is at hand for the final 
 leave to be taken, the final embrace to be given, and 
 the last farewell to be spoken. The father and mother 
 once more fall upon the neck of their child in a long 
 and tender emorace, whilst they earnestly commend 
 him to the care of the great and good Father who is 
 14 
 
2 EO PRODIGAL SONS DEPARTURE 
 
 over all. The sisters cling to his skirts as if unwil- 
 ling to let him go, and apprehensive of the harm that 
 should befall him. The young man feels that it is his 
 choice to go, and so steels his heart against emotion. 
 Nevertheless when the last word is spoken, the hand 
 trembles and the face turns deathly pale in the struggle 
 to silence the feelings of the heart. He turns his face 
 to the road, and his back to the dear old home ! As 
 he moves away down the road, multitudes of thoughts 
 and recollections of his childhood crowd into his mind. 
 Especially as he passes one familiar spot after another, 
 so long associated with his life as to appear like a part 
 of his existence. Here was the brook to cross in which 
 his childish feet were wont to dip and wade and with the 
 little fish to play. There was the shadowy oak beneath 
 whose spreading branches, he so often refreshed him- 
 self from the heat of the sun. Here were the rocks, 
 and the fences and the fields, and the cattle, and all the 
 thousand objects of his youthful diversion and pastime. 
 The father stands and watches him long, and sees him 
 melting away from his sight, until he plunges into the 
 forest and is gone. He may have said with King 
 David, " Oh, my son, my son Absalom, would to God 
 I had died for thee, oh, Absalom my son, my son ! " 
 Slowly he turns back into his now desolate home, and 
 mourns with fearful forebodings his sons voluntary 
 exile, as one that is lost and dead. Alas, wdiat is the 
 end of this sad beginning to be ? This is the wild oats 
 sowing, what will the harvest be ? The young man 
 here described is not an isolated case or an exceptional 
 one, but the type of thousands and millions ! 
 
PRODIGAL SONS DEPARTURE 211 
 
 Precisely in this manner have all sinners fled away 
 from God, and sundered the ties that bound them to 
 their heavenly Father, and to his holy family of loving 
 and obedient children. They get off as far as possible. 
 The world is the far country in which they take up 
 their residence for a time and in which they spend 
 their patrimonial estate. They cannot bear the pres- 
 ence of God or the consciousness of it, because it is 
 holy, and is a reproof and a restraint to sin. So they 
 continue to go farther and farther from the iountain 
 of all good, and try to find a place where God is not. 
 Vain delusion ! God is everywhere. And where he 
 is not in grace or in glory, there he is in wrath and in 
 judgment. Nevertheless in one sense sin creates a 
 great moral distance between the soul and Jehovah. 
 This is especially true of his favor. He cannot ap- 
 prove of sin, or look upon it with any allowance. He 
 is angry with the sinner every da} 7 . Sin is a continued 
 journey into a far country away from heaven. It is a 
 selfish and foolish wandering towards the blackness of 
 darkness in the way of death and eternal despair. 
 Dangers are numerous and frightful, but they do not 
 stop the infatuated seekers of a far country, and the 
 victims of guilty pleasure and riotous living. The eyes 
 of the ungodly are shut, so that they cannot see what 
 is before them ; and so they go on sinning and sin- 
 ning until they plunge headlong into ruin. The voice 
 of reason and conscience cries stop ! The voices of 
 God's holy word and spirit cry stop ! The angels of 
 heaven and the good angels of earth hold them by the 
 skirt and try to detain them or induce them to return. 
 But all in vain. No wonder that they are represented 
 
212 PRODIGAL SONS DEPARTURE 
 
 as being lost. And no wonder that it became neces- 
 sary for the Son of God to come from above and seek 
 and save that which is lost. God though aggrieved 
 and offended, still thinks of his erring children. He 
 follows them by his Holy Spirit— and even sometimes 
 troubles them with his Providence, in order that he may 
 arrest their attention and procure their return. There 
 is no place to which the sinner can go and escape the 
 omniscient eye of the Almighty. Every human being 
 should have written upon both his hands, ' ' Thou God 
 seest me!" "Whither shall I go from thy presence, 
 or whither shall I flee from thy spirit ? ' ' 
 
 IV. A STATE OF SIN IS ONE OF PERVERSION AND 
 WAvSTE OF THE BLESSINGS OF HEAVEN. We have no 
 incident to record of what befell this young man on his 
 journey to the " far country." The first tidings that 
 come to us after his departure from home, are concern- 
 ing his behavior in that land of sin. Dreadful indeed 
 are the reports of his conduct. And yet just about 
 what might have been expected from one of such a 
 disposition. The object of his going away is realized. 
 Two very ominous sentences tell the whole story. 
 " He wasted his substance with riotous living"— and 
 "devoured his living with harlots." This was 
 the quickest way to exhaust the body — debase 
 and brutalize the mind — corrupt the soul, and 
 destroy the substance. He bought fine clothes, 
 spent a great deal in meats and drinks and extrava- 
 gant living, lavishly treated his companions in profli- 
 gacy and vice, associated with those who helped him 
 to make an end of what he had, in the shortest possible 
 time. His money went fast while it lasted. But the 
 
PRODIGAL SON'S DEPARTURE 213 
 
 trouble was it did not last long ; and it could not, 
 because it was wasted ; yea it was worse than wasted, 
 it was "devoured by harlots ! " Who knows what 
 that means? Such is the case with prodigals, some- 
 times called fast young men, or fast old men in our 
 day, as well as in the days of Christ. See what is 
 wasted by the men of this generation and of this land 
 in drunkenness. How many fortunes are washed 
 away in the floods of whiskey and strong drink ; and 
 how many sinks and cess-pools there are in every large 
 city and town to drop fortunes into ; look around over 
 the society of the world and behold the thousands who 
 give evidence by their dilapidated appearance that 
 their substance has been wasted in riotous living and 
 beastly intoxication ! See the thousands of haggard 
 and heart broken women, and ragged and worse than 
 fatherless children, that give evidence of certain profli- 
 gate husbands and fathers, consuming their livings ! 
 Yea, taking the very bread out of their mouths and 
 wasting it upon their lusts ! See certain other char- 
 acters, whose bloated, bleared, and sin-cursed visages 
 give evidence of the substance that has been devoured 
 by harlots ! Go to the gambling dens and dives, that 
 are so numerous, and see the livings that are wasted 
 there, in a single night, perhaps in a single hour ! Go 
 around to the lurking places and haunts of all towns, 
 and especially of large cities and inspect the multitudes 
 of young men that ought to be at church, but who are 
 engaged even on the Lord's day in spending their 
 weekly wages, as well as their patrimonial estates in 
 all kinds of riotous living, and see if a state of sin is 
 not a dreadful state of waste and destruction. For 
 
214 PRODIGAL SONS DEPARTURE 
 
 not only is the money wasted, but the health and 
 strength of the body, which is the capital of physical 
 power, and the reputation and moral character, and 
 every vestige of virtue is destroyed together. Such 
 was the case with the infatuated young man in the 
 Gospel. Such is the case with all prodigals. And a 
 state of sin is a state of enormous prodigality and 
 waste. Man, without any restraints, ruins not only 
 himself, but all who are around him. Men are often 
 afraid of others ; but they ought to be most afraid of 
 themselves. One sinner destroyeth much good. Cut 
 loose from heavenly influences and divine protection 
 the road to ruin is a steep and rapid descent, and it 
 takes but a little time to come to want. O what 
 immense possessions have been destroyed and wasted in 
 sin ! It first destroyed man's innocency, then his im- 
 mortality, then his dominion over the world, then his 
 beautiful image of the Creator, then his happiness, his 
 life, and all that God hath given him. This process of 
 wasting, destroying and devouring the substance of 
 God's gifts, has been going on for six thousand 
 years and is still going on. And instead of our text 
 furnishing us an isolated case, and a remarkable his- 
 tory of an exceptional young man, it is in fact only a 
 looking glass, in which every unconverted sinner and 
 enemy of God can see himself. It is true perhaps that 
 not every one goes to the same excesses. But never- 
 theless, all strength and life, and time and means, and 
 talents, that are not spent for the glory of God, and 
 the true interests of our existence, the immortality of 
 our existence especially, are spent in vain and wasted. 
 All that is consumed by the lusts of the flesh, the pride 
 
PRODIGAL SON'S DEPARTURE 215 
 
 of the eye, and the pride of life is wasted. That is, 
 whatsoever is not used in a proper, necessary and 
 economical manner, as Christ teaches us in the parable 
 of the talents, to use our gifts. " No man liveth unto 
 himself, and no man dieth unto himself." Willful 
 sinners waste their patrimony. They misemploy their 
 thoughts and all the powers of their souls, misspend their 
 time and all their opportunities ; not only bury, but 
 embezzle the talents with which they are entrusted for 
 their master's honor. The gifts of Providence which 
 were intended to enable them to serve God and do good, 
 are made the food and fuel of their lusts. 
 
 V. The fifth and last observation to be 
 
 MADE UPON THE TEXT, IN THIS DISCOURSE, IS THAT 
 SIN IS PECULIARLY DEBASING TO ITS VICTIMS. "And 
 
 when he had spent all, there arose a mighty famine in 
 that land, and he began to be in want. And he went 
 and joined himself to a citizen of that country, and he 
 sent him into his fields to feed swine." " What a fall 
 was there, my countrymen," says one, and this is the 
 youth that got the fall ! The feeding of swine was the 
 lowest and most contemptible employment by the Jews, 
 the Greeks, and the Egyptians. The Jews were for- 
 bidden to eat swine, and of course it was unlawful to 
 keep them. To be compelled therefore to engage in 
 such an employment was the deepest conceivable 
 degradation. Herodotus, the Greek historian, says, 
 " Cursed is every one that feeds swine." None but 
 the lowest class of servants or slaves were employed in 
 this loathsome and contemptible business. Alas, alas ! 
 the poor young man is now beginning to reap his har- 
 vest. The wild oats has grown very fast and come to 
 
2l6 PRODIGAL SON'S DEPARTURE 
 
 maturity. The sowing has ended, and the reaping is 
 unavoidable. The sowing was easy, but the reaping 
 is hard. The poor boy now begins to realize his folly, 
 and what his insubordination and departure from Jiome 
 have brought him to. He is in want. He has spent all. 
 The portion of his good kind father is all gone. No 
 calamity or misfortune deprived him of his possessions. 
 He brought his ruin, and his present deplorable con- 
 dition upon himself, by his own voluntary wickedness 
 and debauchery. He did not invest his money in 
 business, and seek to maintain himself. He wasted his 
 substance wantonly, in excess and riotous living. 
 How many years and months it took to accomplish 
 this sad result, we are not told. But from the manner 
 in which his portion was spent, we are led to infer that 
 it could not have taken long. And we know also that 
 in similar cases in our day, it required but a very short 
 time. Behold, what a change has here been wrought 
 by a course of profligacy and sin ! The rich man is a 
 low and menial servant. The child of affectionate and 
 wealthy parents, is a swine herd ! See him in his 
 soiled and dirty garments, his downcast and dejected 
 appearance, as in shame and humiliation he sits down 
 upon a stone or a clod of earth with his elbows on his 
 knees, and his face buried in his hands. What a 
 picture of wretchedness and misery ! He used to have 
 such pretty soft white hands, with rings on his fingers. 
 I wonder what has become of them ? I guess he gave 
 them to the dashing red faced beauties that he loved 
 so well. Or else they took them, like Delilah took the 
 strength of Samson. He had a watch. I wonder 
 where it is ? I guess a slick, sly, slimy, boon com- 
 
PRODIGAL SON'S DEPARTURE 217 
 
 panion, of the ' ' hail fellow well met, ' ' complexion must 
 have borrowed it, or persuaded the painted females to 
 devour it. Poor boy ! poor boy ! You thought you 
 knew it all, and that father was too conscientious and 
 strict. But you have come to the end of your string. 
 Your father gave you rope enough and you have hung 
 yourself. You are in want. You are glad now to get 
 anything to do, that will afford you a morsel even of 
 the coarsest food. For hunger is your master, and 
 want is your doom. This is indeed a sad downfall, 
 but just such as might have been expected ; and such 
 as always has followed the same course, and always 
 will. This pitiful experience and mournful lot was 
 feared and foreseen by the good father, and hence the 
 bitter sorrow and grief at his departure. Whosoever 
 might see him now would surely be moved with com- 
 passion and pity at his miserable condition ; and yet 
 he was all alone, and left to himself. Perhaps those 
 who knew what a life he had led would be provoked 
 to say, " he has deserved it all." 
 
 CONCLUSION. 
 
 Such is sin and a sinful course in this world. The 
 prodigal is the type of all. Step by step every impen- 
 itent man and woman is going in the same road to the 
 same condition. The object of this image as used by 
 the Saviour in the parable before us, is to show the 
 loathsome employments and deep degradation into 
 which sin leads men. And no circumstance could 
 possibly illustrate it in a more striking manner than 
 he has done here. Sin and its results everywhere have 
 the same relation to that which is noble and great, 
 which the feeding of the swine had in the estimation of 
 
2l8 PRODIGAL SON'S DEPARTURE 
 
 a Jew, to an honorable and dignified employment. 
 The deplorable condition of the prodigal feeding swine, 
 and wanting even husks to satisfy his hunger but feebly 
 shadows forth the downfall of man by sin from the 
 image, favor and enjoyment of God, to be a con- 
 demned rebel, a slave of Satan, an heir of hell, and a 
 vessel of wrath, fitted for destruction. But how few 
 are sensible that this is their real state and character ! 
 What terrible warnings are here given the wicked ! 
 What important lessons are taught the young ! How 
 blessed it would be if this history would stop the evil 
 in their downward courses ! And how glorious it 
 would be, if all going astray should stop before it is 
 too late, repent and return unto the Lord, before their 
 day of grace be ended. " Let the wicked forsake his 
 way, and the unrighteous man his thoughts, and let 
 him return unto the Lord, and he will have mercy 
 upon him, and unto our God, and he will abundantly 
 pardon." 
 
EXPERIENCE IN SIN. 
 
 Luke 15: 14-19. "And when he had spent all, 
 there arose a mighty fanzine in that land ; and he began 
 to be in want" etc. 
 
 In our last discourse upon this parable, we had the 
 eas--e of a certain profligate and disobedient young man 
 under consideration, and witnessed some of the most 
 mournful features of his eventful experience. First of 
 all we found him dissatisfied with his home ; and rest- 
 less and impatient under the kindly restraints, and 
 wholesome moral influences, of pious and loving 
 parents and friends. Imagining that he could do better 
 for himself, and regardless of the consequences, he 
 demanded his portion of the paternal estate. Then 
 haugbtity casting off and rejecting his father's author- 
 it}^, disregarding the prayers and entreaties of the 
 whole deeply moved household, he willfully severs. all 
 his filial relations and ties, determined to manage his 
 own possessions, and hew out his own destiny. Next 
 we find him in a far distant land, among the vile, and 
 dissolute and fallen ; spending his substance with a 
 fearful waste and recklessness ; without regard to the 
 past or future, and intent only upon the enjoyment of 
 the present, and the surfeiting of his bodily appetites 
 and passions. He is surrounded by flatterers and 
 deceivers ; who lead him on through scenes of dissipa- 
 tion to the vortex of ruin. This is the second grand 
 
220 EXPERIENCE IN SIN 
 
 act in the drama of his life ; and we were prepared for 
 it by the antecedents of selfwill and insubordination, 
 manifested at home, under the parental roof. The 
 third grand act follows speedily, and naturally ; and 
 we see him in a field among swine ; all alone, in rags 
 and wretchedness, in poverty and hunger, the very 
 picture of distress. His substance all wasted, his living 
 all devoured, his patrimonial estate all gone, his means 
 of subsistence destroyed, his health and strength cru- 
 elly shattered, his body and his mind presenting a 
 mournful spectacle and wreck of what he once was, all 
 brought upon himself by his own deliberate and volun- 
 tary actions. We can see the resemblance of those 
 who have gone astray from God and made shipwreck 
 of all their talents and endowments, perverted to the 
 basest uses of a low and grovelling mind, and which 
 should be used for the high and noble employment of 
 glorifying God their Creator and Redeemer. Holiness 
 and virtue dignify and enoble the character, and assim- 
 ilate man to his Maker, and to the holy happy 
 angels, and the good and great men of all ages. But 
 sin weakens all the strength, destroys all the beauty, 
 degrades and debases even below the level of the brute 
 creation, and conforms to the image of the vile and 
 horrid devils, whose habitation is the blackness of 
 darkness, and the unquenchable flames ! The worst 
 of all, moreover, is, that the wrath of God abideth upon 
 the servant of sin. And the strong hand of Providence 
 holds them in its grasp, and compels them to eat the 
 fruit of their doings. "Whatsoever a man soweth, 
 that shall he also reap." "He that soweth to the 
 flesh, shall of the flesh reap corruption ; " and this is 
 
EXPERIENCE IN SIN 221 
 
 what the young gentleman in the parable began now 
 to realize and understand. " He also that soweth to 
 the wind, shall reap the whirlwind." When the 
 younger son began to rebel against the wise counsesl 
 and restraints of his father and scornfully reject his 
 authority — then, against the wishes of those most 
 deeply interested in his welfare, take his departure into 
 afar country, he was sowing to the wind. When he 
 was in the midst of his gay and dissolute companions, 
 eating and drinking, and rioting and carousing— spend- 
 ing his strength and substance in a sinful and licentious 
 manner upon harlots and their demands, then he was 
 sowing to the flesh. But the harvest soon came, and 
 he must reap. The harvest is in his flesh, and he can- 
 not escape it. The harvest is all around him, as in a 
 whirlwind, and he reaps it with every breath that he 
 draws. What a mercy it would be if men could but 
 foresee the inevitable doom that awaits them, in a 
 course of unbridled indulgence in sin ! 
 
 But we must now follow up the condition 
 of this particuear prodigal, in order to estab- 
 lish the correctness of the observation, that 
 sin is productive of utter wretchedness both 
 of body and mind. "And he would fain have 
 filled his belly with the husks that the swine did eat ; 
 and no man gave unto him." He exclaims, " How 
 many hired servants of my father have bread enough, 
 and to spare, and I perish with hunger." A certain 
 kind of coarse food, here called "husks" denoting a 
 kind of fruit, something like beans, or acorns, growing 
 upon the Carib tree, was given to the swine to eat. 
 And the young man was so hungry that he would 
 
222 EXPERIENCE IN SIN 
 
 gladly have shared with the swine which he was feed- 
 ing, but he was not allowed to touch it. The food that 
 was given him was so scant, that he envied the swine, 
 and would gladly have eaten with them, but was not 
 allowed to Co so. Oh, if he could now only have a 
 little of what he wasted, but it is gone beyond recall. 
 There is no mitigation or comfort in his misery, by the 
 reflection that he had been imposed upon, and as the 
 victim of misplaced confidence, made innocently to suf- 
 fer misfortune. But his conscience condemns him, and 
 he knows that it is the result of his own criminal folly, 
 and guilty behavior. He knows full well, that he has 
 brought all this suffering upon himself, and can lay 
 the blame nowhere but at his own door ; and there is 
 not a single circumstance to excuse or justify him. He 
 had then also super- added to the suffering, starving, 
 and exposed condition of his body, also to endure the 
 pangs of a guilty conscience, that perpetually accused 
 him ; and brought all his misdeeds to his remembrance, 
 saying unto him, "thou art the man," and "thou 
 hast earned these tortures well, which unconsumed are 
 still consuming." 
 
 Is there any condition of an intelligent rational being 
 more deplorable than that of a sinner, who plunges head- 
 long into vice, and without any regard to the future, 
 heaps up wrath against the day of wrath, and is finally 
 made to eat the fruit of his own madness ? Yet this is 
 the doom that every ungodly, impenitent man is prepar- 
 ing for himself, either in this life or the life to come; and 
 he is as rapidly approaching it, as the days of his ap- 
 pointed time are melting away, and bringing him to the 
 end. The greatest poverty, and the worst distress, is 
 
EXPERIENCE IN SIN 223 
 
 that which comes upon the soul. Sinners are without 
 God and without hope in the world. "There is no 
 peace, saith my God to the wicked." It is true that 
 all do not see, or feel their wretchedness. They some- 
 times imagine that they are rich, increased in goods, 
 and have need of nothing ; and know not that they are 
 poor, and miserable, and wretched, and blind, and 
 naked. Sometimes they are awakened to see their con- 
 dition in this life, and sometimes they sleep on till 
 they open their eyes in eternity ; and find an impass- 
 able gulf between them and heaven ! 
 VII. Sinners in their misery are seldom 
 
 BFRIENDED BY THOSE AROUND THEM. "And no 
 
 man gave unto him. ' ' He had plenty of friends as long 
 as his money lasted, for the money's sake ; but as soon 
 as that was all gone, he was utterly forsaken. While 
 his substance held out, there were many companions 
 always around him, both male and female, that helped 
 him to waste and devour his living and inheritance. 
 But when the last dollar was gone every one deserted 
 him, just as rats will desert a sinking ship ; and after- 
 wards when any of them met him they did not recog- 
 nize him. When the vampires had sucked the last 
 drop of blood out of their victim, and there was no 
 more to draw, they fled hastily away, to seek for other 
 victims. The flattering attentions that were so lavish- 
 ly bestowed before, are turned to scorn and curses now. 
 As long as he was wealth}', prodigal and free, he was 
 courted and fawned upon by the best of people. He 
 had warm and pressing invitations, and even urgent 
 solicitations to visit the best family circles ; and could 
 go into any society. Although he was known to be 
 
224 EXPERIENCE IN SIN 
 
 somewhat loose in his morals, and to bestow rather 
 much of his time and attention upon the vile and shame- 
 less females, whose bold and brazen beauty, mingled in 
 every crowd, could be met on the open street, or found 
 secluded in the alleys and byways, and whose houses 
 are the way to hell ; — yet conscientious and virtuous 
 mothers, and timid and prudent daughters, were ready 
 to overlook this weakness, and apologize for it ! They 
 charitably characterized it as sprightliness, good nature, 
 sociability, and many other nice names, just as long as 
 the young man's money lasted ! But as soon as his 
 money was gone, he was denounced as a rake, a sot, a 
 vagabond, a nuisance, to be driven out into the fields 
 among swine ; and no more tolerated among respect- 
 able people. Such is the world ! Money is still sub- 
 stituted for merit and character. People that wear 
 fine clothes, and carry full pockets, and sport loud 
 jewelry, and know how to dance, and play euchre, and 
 make a fashionable bow, and put on a flirtation smile, 
 can go anywhere ; no matter what they are in a moral 
 point of view ; because they are supposed to be rich, 
 and aristocratic. But let a man be unfortunate in busi- 
 ness, loose his financial standing, become poor in this 
 world's goods, and be crushed to the earth by pecuni- 
 dry difficulties, and everybody that passes by will 
 laugh at him ; and everybody that comes near will 
 kick at him and try to put him down still lower. Such 
 is the way of the world. Riches is power, but poverty, 
 no matter how it is brought about, is considered a 
 crime. Our poor young man had a hard time of it 
 now. Wherever he went he was repulsed. He tried 
 to borrow, but he failed. He could give no security. 
 
EXPERIENCE IN SIN 225 
 
 He tried to get employment, but he had no recommen- 
 dations. He begged, but no man gave unto him. 
 He is at his wit's end. What can he do ? Where 
 must he go? Many a poor soul has found himself 
 in just such circumstances. Sometimes it is the 
 man's own fault, as it was in this case. And some- 
 times others are to blame. Even with this prodigal, 
 as wicked and blameable as he was, others, were 
 equally guilty. It is almost always the case. 
 Sometimes the fall of a young man or woman, is almost 
 wholly owing to the influence of others. Bad com- 
 pany, corrupt and immoral society, is worse than 
 smallpox or leprosy ; and more to be dreaded and 
 shunned. So in many cases, there is a just and worthy 
 call for pity, instead of judgment and condemnation, 
 in behalf of the fallen and unfortunate. It is said of 
 this poor creature, that " he would fain have filled his 
 belly with the husks that the swine did eat, and no 
 man gave unto him. ' ' Where are his companions now, 
 that helped him to spend his money ? Where is the 
 gambler, the libertine, the harlot, and the drunkard ? 
 Will not one of them give him a piece of bread ? No ; 
 for he has no money. He is the moneyless man ! 
 Knock him down, kick him out, drive him off, because 
 he is moneyless ! He may have broken no law, 
 injured no one but himself, nevertheless he is without 
 a penny in his pocket ! And that sometimes is con- 
 sidered as the greatest of crimes. Self seeks its own, 
 and fawns and flatters in prosperity, but frowns and 
 forsakes in adversity. Christianity estimates people 
 differently ; even according to their moral and spiritual 
 qualities ; without any respect to their worldly circum- 
 15 
 
226 EXPERIENCE IN SIN 
 
 stances ; which shows that Christianity is from God, 
 and not from the world, or from man. The history of 
 the prodigal presents us a most pitiable condition. 
 Without a friend, without a home, without a shelter or 
 a roof to cover his head, without support, without an 
 eye to pity or a hand to save, his is a hard lot. He is 
 perishing with hunger. It seems singular, that after 
 he had spent all, and the mighty famine arose in that 
 land, and he suffered the cruel pangs of hunger and 
 want, he did not at once think of his childhood's home, 
 and of his kind father, and of the plenty enjoyed there. 
 But it seems as though his stubborn will had not even 
 yet been broken, nor that he regretted and repented of 
 his evil ways. He still imagines that he can somehow 
 get along and help himself ; and so he goes and joins 
 himself to a citizen of that country, who sends him out 
 into the field to feed swine ! And here perhaps he 
 might have remained, in this low and degraded occu- 
 pation, if only he might have been permitted to fill 
 himself with the husks that the swine did eat, but alas, 
 no man gave them unto him. 
 
 VIII. It seems from this account that a 
 
 SINFUE STATE IS ONE OF INFATUATION AND MADNESS. 
 
 It is said, " When he came to himself, he said, how 
 many hired servants of my father have bread enough, 
 and to spare, and I perish with hunger." That is as 
 much as to say, when he reflected, and came to his 
 right mind ; which he did not seem to have before. 
 Could a man in his right mind exchange such a home 
 as he once possessed, for self inflicted exile — plenty 
 for famine — a robe for rags — dignity for slavish degra- 
 dation — comfort for such wretchedness ? Yet all this 
 
experience in sin 227 
 
 he would have forseen, if he had not been deranged 
 and infatuated. But he was wise in his own conceit, 
 as all such persons are, and totally unbalanced in his 
 moral perceptions and powers. So it is with all 
 impenitent and thoughtless sinners. They throw 
 away the finest gold, for worthless tinsel— give up the 
 sweetest bread for the bitterest husks— foolishly gratify 
 the body at the expense of the soul — preferring a 
 moment of guilty pleasure, to the blissful ages of eter- 
 nal happiness ! All the movements of an ungodly man 
 are evidences of beastly stupidity, and stupendous folly. 
 He acts by impulse, and impulse merely, without prin- 
 ciple or reason. He hasno correct rule of action. He 
 does not deliberate or consider. He never calculates 
 as to the consequences. Like a vessel, without a helm 
 or rudder, at the mercy of the winds and waves, he 
 suffers himself to be driven hither and thither, till 
 dashed against the rocks. A maniac often imagines 
 himself rich, and great, and sings of freedom, even 
 in his chains. So precisely a worldly minded 
 man often imagines himself to be rich, and happy, and 
 free, whilst he is poor, and blind, and miserable, and 
 perishing. A madman has no just conception of the 
 nature and quality of things around him. He trifles 
 with danger, sports with the implements of death — 
 rejects the good, and chooses the evil. The una- 
 wakened sinner neglects and undervalues his soul, 
 murders and destroys golden opportunities, and prec- 
 ious time. He is thoughtless and careless about 
 heaven, and unconcerned about eternity. He is either 
 violent, senseless or stupid ; malicious, profane, inde- 
 cent or vulgar in his conversation. Madmen often 
 
228 EXPERIENCE IN SIN 
 
 think all others mad, except themselves. This is the 
 case with all deeply fallen and sinful men. The infi- 
 del for example thinks all believers are fools, when he 
 himself is the only fool. " The fool hath said in his 
 heart, there is no God." The drunkard thinks the 
 sober are drunk, and does not seem to know that he is 
 the only one that is drunk. The miserly, covetous, 
 and worldly minded man, thinks the Christian who des- 
 pises and renounces the world, is absolutely crazy ; 
 when the truth is, he that says to himself, " Soul, thou 
 hast much goods laid up in store for many years, take 
 thine ease, eat, drink, and be merry," is the real fool, 
 not knowing that his soul shall be required of him the 
 selfsame night ! Festus said unto Paul, " Paul, thou 
 art beside thyself; much learning doth make thee 
 mad." But he, trembling under the convincing argu- 
 ments of the apostle, was, together with Agrippa, al- 
 most persuaded to become a Christian ; yet resisted the 
 power of the truth, continued in sin, and lost the only 
 opportunity he ever had, to save his soul, and inherit 
 everlasting life. Which was the madman, Paul or 
 Festus ? Paul rejoiced in the victory over death and 
 the grave, and Festus died without hope, in darkness 
 and despair. Even of Jesus Christ it was said by many, 
 " He hath a devil, and is mad ; " while their houses 
 were left unto them desolate — Jerusalem being torn 
 down over their heads, and their dead bodies buried in 
 the ruins of their own homes ! Who were mad except 
 the enemies of Christ ? And how could those expect 
 to escape who neglected so great salvation ? Of the 
 whole city, the Savior once said, " O, that thou hadst 
 known, even thou, in this thy day, the things which 
 
EXPERIENCE IN SIN 229 
 
 belonged unto thy peace ! But now they are hid from 
 thine eyes." But we must come back to the field of 
 swine, where we left the poor prodigal, hungry, and 
 sick, and suffering and ready to perish. His dreadful 
 extremity, and bodily necessity, led him to the very 
 best thing that could be done in his situation ; 
 
 IX. And that was to examination and 
 reflection. Hitherto he had banished all serious 
 thought, and reveled in the pleasures of the present 
 moment. He was intoxicated and infatuated with the 
 excesses into which he had plunged, and he was blind 
 and deaf, and insensible and dead, to everything 
 except the feverish desires of the flesh ; which like an 
 irrational and unthinking brute, he sought alone to 
 gratify. But the charm once dissolved, reason began 
 to assume her dominion ; memory brought back the 
 past ; conscience began to move, and show signs of 
 life; the eyes began to open; and the deep and hor- 
 rible sleep of sin began to roll off ; and he came to 
 himself. Now he could look around and see his situa- 
 tion. He now became sober, rational, and sincere. 
 " How many hired servants of my father have bread 
 enough and to spare, and I perish with hunger!" 
 Thus we see that consideration and reflection are the 
 first steps towards conversion. ' ' Because he consider- 
 ed and turneth away from all his transgressions, that 
 he hath committed, he shall surely live, he shall not 
 die." Ez. 18 : 28. The cause of the great transgres- 
 sion of the ancient people of God, and their continuance 
 in sin, was this want of reflection. "Israel doth not 
 know, my people doth not consider." " Consider 
 your ways saith the Lord of hosts." " They consider 
 
230 EXPERIENCE IN SIN 
 
 not that they do evil," says Solomon. Ec. 5/ v. 
 But lift off the heavy weight from the faculties of the 
 soul, arrest the attention of the mind, and break the 
 chains of sin and sense : — yea, let there be examina- 
 tion, comparison, and reflection, and then reason and 
 conscience will soon give their decision in favor of the 
 right ; and induce at least the first step to be taken 
 towards improvement ; and that step, is a good resolu- 
 tion. There is nothing that so causes the sinner to 
 feel the wretchedness that he has brought upon him- 
 self, and the bitterness he has introduced into his very 
 existence, as to compare himself with all things 
 around and beneath him. He sees the happy animals 
 undisturbed with his desires, and unable to stain them- 
 selves with his sins. He beholds all nature calmly 
 at rest, and fulfilling in law and order, the purposes 
 for which it was ordained. Everywhere peace and joy, 
 and he alone condemned. He sees also many of his 
 fellow men, who without any very lofty views concern- 
 ing the life that is to be used, for the glory of God ; 
 without any very fervent affections toward him, yet find 
 their satisfaction in the discharge of their daily duties. 
 And although in some instances they may be actuated 
 rather by the spirit of servants, than that of sons — 
 looking more to their hire, than to the dictate of pure 
 love, yet still they are not left without their reward. 
 They may not all have the highest joy of God's salva- 
 tion, or the sweetest consolations of his grace ; but 
 still, are far from the misery and destitution, into which 
 the unbelieving sinner is sunk. They are the ' ' hired 
 servants," who have bread enough and to spare. 
 While the unconverted, and unconcerned, suffer the 
 
EXPERIENCE IN SIN 231 
 
 fierce hunger of desire that are always craving, but 
 never can be satisfied. Many different circumstances 
 become the agents under God, of awakening thoughts 
 and reflections, that lead to repentance. Some years 
 ago, it is reported, that two young men were sitting 
 together at the gambling table, in a large city, in a 
 heathen land, on the other side of the globe ; when one 
 of them began carelessly humming a Sunday School 
 song, which he had learned as a child, when yet at 
 home. The other suddenly let the cards drop out of 
 his hand, and inquired, "Where did you learn that 
 song ? ' ' The first one answered in a careless tone. 
 But the mind was forcibly arrested, the fountain of 
 thought and reflection was quickly unlocked, the sleep 
 of spiritual death was ruthlessly broken, and rising to 
 his feet, he handed back to the other the money he 
 had won, and exclaimed, " I will never touch another 
 card as long as I live !" Both young men left the 
 room together, and their repentance was complete, and 
 their reformation permanent ! Something must lead 
 to examination and reflection, so that men may 
 come to themselves ; and then it will not be long until 
 they also come to their heavenly Father. 
 
 X. Affliction is often the means of lead- 
 ing men to repentance. While this young man's 
 property lasted, he cared little about his father, his 
 family or his friends at home. It was only after he 
 was in want, that he thought of them. After his dis- 
 tress became insupportable, his pride was broken, and 
 his hard heart relented. When he was actually perish- 
 ing with hunger, he allowed himself to think of home. 
 Why did he not at once form the resolution to return 
 
232 EXPERIENCE IN SIN 
 
 to his father, when the famine first came, and his 
 means were exhausted ? Because he was not yet suf- 
 ficiently humbled. He must try some other expedient, 
 to be his own master. But his efforts to save himself 
 did not prosper. His sufferings became worse ; and in 
 the last extremity, when just about to go down forever, 
 he found that there was no other way, and exclaimed 
 with a determined resolution, " I will arise, and go to 
 my father." How aptly this illustrates poor human 
 nature ! Many will never come to themselves, under 
 the ordinary operation of the means of grace ; but 
 must be seized by God's Providence and shaken over 
 the very gulf of ruin and destruction, before they will 
 heed the counsels of wisdom. And then even, when 
 the hand of affliction is upon them, and their ordinary 
 supplies and resources are cut off, they will look around 
 them for anything to do, that will bring relief, rather 
 than go and humble themselves before the great God 
 their heavenly Father, and say with the penitent 
 Psalmist, ' ' Against thee, and thee only have I sinned 
 and done this evil in thy sight." But when the pres- 
 sure becomes exceeding great, and the fear, and pain 
 and danger are insupportable, then like the disciples 
 sinking with their ship in the sea of Galilee, they will 
 often cry desperately, " Lord save, or we perish." Or 
 like the prodigal, "I will arise and go to my father, 
 for here I perish with hunger. ' ' Thus the wicked and 
 blood thirsty Manassah, was taken by the captains of 
 the host of the King of Assyria, among thorns, and 
 bound with fetters, and carried away to Babylon. 
 There, he was plunged into the deepest affliction. Then 
 only, did he humble himself before the God of his 
 
EXPERIENCE IN SIN 233 
 
 fathers, and pray earnestly for forgiveness. So the 
 proud, imperious Nebuchadnezzar, "was driven out 
 from men, and did eat grass like oxen, and his body 
 was wet with the dew of heaven, till his hairs were 
 grown like eagles' feathers, and his nails like birds' 
 claws." Then, at the end of his affliction, his reason 
 returned unto him — he repented, and gave glory to the 
 most high God, and was restored to all his dignities 
 and possessions. Even King David says, "Before I 
 was afflicted I went astray, but now I love thy law." 
 Sometimes it happens that the death of a beloved father, 
 or mother, or husband, or wife, or affectionate child, is 
 made the instrument of awakening the careless and im- 
 penitent. The last words of the departing loved one, 
 bidding us an affectionate and long farewell, and asking 
 with the last faint gasping breath, and with trembling 
 lips, "father, mother, sister, brother, children, friends, 
 meet me in heaven," leaves its impression upon the 
 heart. We cannot easily forget such words. And 
 it were worse than cruelty to do so. Such words are 
 written with a pointed steel, upon the inmost feelings 
 of the soul ; and cannot be so easily destroyed. 
 Sickness may seize a careless person himself, and bring 
 him near the gates of death, so that for a time he has 
 but little hope of recovery. Or some other great 
 calamity, -or worldly misfortune, may befall an individ- 
 ual, so as to show him the vanity of all earthly things. 
 The natural result is, to awaken the soul to acknowl- 
 edge its sinfulness, and utter helplessness, and lead to 
 the acceptance of God's mercy in Christ ; who invites 
 the weary and heavy laden, to come unto him for rest. 
 But affliction does not always have this effect. It 
 
234 EXPERIENCE IN SIN 
 
 sometimes hardens, and fits for destruction ; as in the 
 case of Pharoah, who was repeatedly put into the 
 furnace, and every time came forth harder than before. 
 It will prove itself, like the Gospel, either a savor of 
 life unto life, or else a savor of death unto death. 
 And then also sometimes the worst and most fatal 
 mistakes are made by men, when affliction is sent 
 upon them. Instead of going to God for relief and 
 salvation, they will often do as the prodigal at first did, 
 who went and hired himself to a citizen of that far off 
 country, who employed him as a swine herd ! So the 
 guilty sinner, smitten by misfortune, will often join him- 
 self to the devil ; or some other citizen of this fallen 
 wicked world, who will advise him to drown his troub- 
 les with dissipation and intoxication ; or regain his 
 losses by robbing and stealing ; or bring himself hap- 
 piness by an utter abandonment of himself to the com- 
 pany of the lowest and vilest of human society. Or 
 perhaps the devil may even suggest to him the pro- 
 priety of putting an end to his miserable existence, 
 saying to the unfortunate, as Job's wife did to Job, 
 " Curse God, and die ! " So we see that affliction and 
 adversity, as well as prosperity, has its snares and 
 dangers. Happy is he who can say with the prodigal, 
 " I perish with hunger ; I will arise and go to my 
 father." Kven truly awakened and sincere persons, 
 inquiring what they must do to be saved, too often are 
 made to believe, that they can do something to make 
 themselves righteous, and save their souls. So they 
 will resort to all manner of expedients, as low and 
 menial as the prodigal's feeding swine ; and try to 
 feed their souls with swine's food, instead of the bread 
 
EXPERIENCE IN SIN 235 
 
 of life. But when all these things fail, at last they 
 come to Jesus, and give themselves up as lost ; saying, 
 " Lord save, or I perish ! " All self-righteousness must 
 be abandoned, and every sinner must be saved by 
 grace alone. « 
 
 application. 
 
 There are two classes of persons especially, more 
 than any others, that ought to profit by the history of 
 the prodigal son ; for it is directly applicable to them. 
 Although the whole human race can see itself reflected, 
 in this presentation, as in a mirror. 
 
 1. But it certainly is an exact represen- 
 tation OF THOSE, WHO HAVE BEEN DEDICATED TO 
 
 God in holy baptism in their childhood, but 
 refuse when they grow up, to be confirmed. 
 They are counted among the children of the Lord's 
 family, and yet refuse, when they arrive at the proper 
 age, to confirm their baptismal covenant, and assume 
 the duties of adult membership in the church, and 
 household of faith. They practically say, " Let me 
 go and have my own way, and do as T please. I have 
 no love for the fold of God. I do not want to be like 
 my father and mother, and brothers and sisters. I am 
 romantic. I love adventure. I want to roam. I want 
 to make experiments. I want to see the world. I 
 want to taste the forbidden fruit. I want an apple 
 from the tree of the knowledge of good and evil. I 
 don't see any danger. Give me my liberty. Don't hold 
 me — don't restrain me. But give me the portion of 
 goods that is mine ! " And as soon as they get their 
 liberty, they go into a far country. And what the 
 prodigal son did, they do. I never knew it to be other- 
 
236 EXPERIENCE IN SIN 
 
 wise. This case is a solemn warning to all such chil- 
 dren, and young people. Beware of the famine, and 
 of the field of swine, and of the husks that you cannot 
 get! 
 
 2. Then there is another class, that were 
 not only baptized, but confirmed, who like 
 the galations, did run well for a season, and 
 Then failed and FELL away. Becoming wise in 
 their own conceits, they imagine foreign fields will suit 
 them better than the rich green pastures, and the fresh 
 still waters where the good shepherd leads his sheep. 
 They break off— they get weary and careless— they 
 fail to come to church — they venture into forbidden 
 places far away ; and presently they also come to the 
 same sad end, as the prodigal son ! Beware of the 
 society you keep ! Beware of false friends. Beware 
 of the spider, and his parlor fine ! Beware of the 
 wicked ! " Blessed is the man that walketh not in the 
 council of the ungodly, nor standeth in the way of 
 sinners, nor sitteth in the seat of the scornful." 
 
 3. May we not all profit by the example 
 which is here furnished us ? We must not give 
 away to others, all this instruction, but take some of 
 it to ourselves. Let this lesson furnish us all a warn- 
 ing, to flee from the wrath to come, and penitently 
 return to our heavenly Father ! 
 
PRODIGAL SON'S RETURN. 
 
 Luke, 15: 20-32. " And he arose a?id came to his 
 father" etc. 
 
 It is a merciful provision of divine providence, that 
 although there is a broad road to ruin in this world, 
 there is also a narrow path to life. Thousands and 
 millions go astray from God, but every one can return 
 that will. There are influences and temptations that 
 drive men away. and there are messengers and helpers to 
 bring them back. There are inclinations and lusts 
 that draw men down, and there are agencies and means 
 that lift men up. Adam was driven from the garden 
 of Eden and a flaming sword in the hand of an angel 
 prevented his return. But the Son of God called away 
 the angel, opened the gate, restored the Paradise of 
 God in another form, and invited men again to enter. 
 Like the shepherd who had an hundred sheep in the 
 mountains, and lost one of them, and who left the 
 ninety and nine in the wilderness, and went after that 
 one which had gone astray, so the good shepherd 
 left the ninety and nine worlds that never sinned, and 
 came to this one that was lost, that he might seek it 
 and save it. What a mercy it is, that whosoever will, 
 may come and take the waters of life freely and save 
 his soul from death ! There is a bright side to the 
 mournful history of the prodigal son, as well as a dark 
 one. And we are glad to come to this part of the 
 
238 PRODIGAL SON'S RETURN 
 
 Savior's illustration. It is painful to read or to hear 
 of the departure and misery of this particular young 
 man, who found the way of sin such a hard road to 
 travel. And when we consider that it applies to thou- 
 sands of cases in which we are almost all of us inter- 
 ested by relationship and love, it becomes doubly 
 painful. Therefore we cannot fail to rejoice, when we 
 hear of the return and recovery of this lost one, 
 because it gives us hope to believe that others may 
 find the same way of escape and salvation. And if 
 there is joy among the angels of God over one sinner 
 that repenteth, there must also be joy on earth among 
 the children of God. But although there are thousands 
 of ways that end in ruin, there is but one that leads to 
 God ; and that is the way of repentance. And repent- 
 ance is clearly and beautifully illustrated by the history 
 of the prodigal son. 
 
 I. The nature of repentance is to return 
 to God, whom we have forsaken, with an hum- 
 bee, BROKEN, CONTRITE HEART, AND CONFESS AND 
 GIVE up our sins. " I will arise and go to my father," 
 is the determination of the perishing son, who could 
 not even procure the husks that the swine did eat to 
 keep himself alive. It is a wonder that he did not 
 begin to reproach himself for his folly, and spend the 
 remainder of his time and strength in vain lamenta- 
 tions and regrets ; saying in the bitterness of his dis- 
 appointment and mortification, " Oh, that I had been 
 wise, and never left my father's house ! O, that I had 
 not wasted my substance and wantonly consumed it 
 upon my lusts ! Oh, my wretchedness and my woe ! " 
 He might even have wept in the deepest agony, and 
 
PRODIGAL SON'S RETURN 239 
 
 died of grief, and shame, and remorse, and it would 
 have profited him nothing. But his energy seems to 
 have been born of despair. He becomes desperate 
 to live. He cannot die, he will not die in this distant 
 land, in rebellion and defiance of his father. Some- 
 thing comes to his recollection that gives him courage. 
 It is the love of that good old man that wept at his 
 departure, and which he had for awhile in the delirium 
 of his folly almost forgotten. But now it comes up 
 before him afresh, and causes the little blood that he 
 still possesses to course rapidly through his veins, 
 mount to his cheeks and give him supernatural strength 
 to resolve in his mind, and immediately put his reso- 
 lution into action, to go to that father's bosom. He 
 believes that his father will forgive and pity his con- 
 dition. He loses no time. But as he has now sud- 
 denly had strength of will to make the resolution, he 
 will also have strength of body to put the resolution 
 into effect. He does not propose to return after awhile 
 when he has tried some other expedient, and then sit 
 down again in his wretchedness, till the purpose of his 
 resolution is forgotten. But it is said, " he arose and 
 came to his father." If sinners would follow his 
 example in this particular, many more would be saved. 
 But thousands of such resolutions are made, which are 
 never fulfilled. They are awakened by the truth and 
 spirit of God, or by a visitation of Providence, and 
 they instantly exclaim, "I will arise and go to my 
 father," but it ends with the intention. It is not 
 accomplished. They do not go. Something hinders 
 them, and they soon relapse into their carnal security, 
 and spiritual sleep. Thus too many continue till fear 
 
240 PRODIGAL SON'S RETURN 
 
 cometh upon them as desolation, and destruction as a 
 whirlwind. To-day is worth more than to-morrow or 
 any other day. To-day is the proper and accepted 
 time. This is the day of salvation. When the prodi- 
 gal was once fully conscious of his deplorable condi- 
 tion and danger, he arose and departed, without wait- 
 ing to see his master and obtain his leave. No man is 
 under obligations to Satan to continue in his service, 
 or to ask his permission in order to become a Christian. 
 He is bound to break the sinful bonds, and cut loose 
 from the cords that bound him. As sin is a departure 
 from God, so repentance is giving up sin and returning 
 to God and his service. In repentance there is a com- 
 plete change ; as the catechism says, ' 'a change of heart 
 and mind." It means a change of sentiment, opinion, 
 affection and thought. The prodigal might have 
 truthfully said, " I think differently, I feel differently, 
 and I will act differently. I once thought I could do 
 best for myself, without the counsels of my father, or 
 his commands, and restraints. But I find that I was 
 mistaken. I thought I was wiser than he, but now I see 
 my folly. I thought it would be to my advantage to 
 quit my home, and the peaceful and holy influences of 
 virtuous society among my friends, and become the 
 companion of profligates and harlots, and spend my 
 means in riotous living. But I have seen my madness. 
 My mind is changed on these matters. I will now 
 turn away from these loathsome associations and pur- 
 suits and reverse my actions. My sad experience has 
 made me wise. I will go back to my father. I will 
 cease to do evil, and learn to do well." This is repent- 
 ance. It changes the conduct, and the life. " L,et 
 
PRODIGAL SON'S RETURN 241 
 
 the wicked forsake his way, and the unrighteous man 
 his thoughts, and let him return unto me, and I will 
 have mere3^ upon him, and will abundantly pardon," 
 is the promise of our heavenly Father. It will always 
 be accompanied with shame, sorrow, keen regret, and 
 self condemnation. The repenting sinner needs no 
 one to condemn him. He says by far the most bitter 
 things against himself. Overwhelmed with a sense of 
 shame for his ingratitude, he feels that sin has injured 
 himself, society at large, and offended his God. 
 Repentance is turning awa} T from all sin, upon the 
 settled conviction of the understanding, that it is 
 wrong — that it is opposed to the holy nature and 
 righteous law of God. It is a hoty determination of 
 the will — a holy inclination of the affections — a hatred 
 of iniquity — a humble mind — a tender conscience — a 
 contrite spirit — a godly sorrow, because we have sinned 
 against the most High God— a determined execution 
 of a full and hearty resolve to live a different life, by 
 becoming the servants of a better Master. The life 
 and actions will give evidence of the sincerity of the 
 change. There will be no hypocrisy and deceit. The 
 misery of the prodigal was real, and his penitence sin- 
 cere. " God is not to be mocked," says one, " with a 
 bending knee and a stiff neck ; with an attentive ear 
 and a hollow heart ; with a pale countenance and a 
 rebellious spirit ; with contortions of the face or of the 
 body, and flatteries of the lips, and yet secret disobe- 
 dience." Absalom's hypocritical vow, Jehu's false 
 sacrifices, Simon Magus' pretended repentance, and' 
 Ahab's counterfeit fasting, a righteous and holy God 
 despises. 
 16 
 
242 PRODIGAL SONS RETURN 
 
 II. The appearance of a repenting sinner 
 
 RETURNING TO THE LORD IS DIFFERENT FROM ONE 
 WHO IS GOING STILL FARTHER AWAY FROM GOD, 
 
 and continuing in sin. When the prodigal left 
 home, he was strong and hearty, clad in the cos- 
 tume of rank and riches, holding his head high and 
 erect, his eye undimmed with tears, his step bold and 
 firm, and his whole exterior indicating pride and self- 
 reliance. He moves rapidly forward on his perilous 
 expedition, without fear or feeling ; and only anxious 
 to get away as quickly as possible from the dear old 
 home, and the scenes of his childhood. He can 
 employ plenty of servants to do his bidding, for he has 
 plenty of money. They carry him along in state and 
 magnificence as becometh his possessions. He creates 
 a sensation wherever he goes. People drop their work 
 and run out to see him pass. They say, ' l there goes 
 that rich and distinguished young foreigner, that is 
 making such a dash." And they look after him down 
 the street. Many envy him. Being now settled in 
 the far country where he had such a great desire to go, 
 he cuts a brilliant figure with his money, his rioting 
 and feasting and drinking, his impious mirth, and 
 swagger, and recklessness, and liberality and prodigal- 
 ity. His companions are swarming and fluttering 
 around him like butterflies around a light. Then the 
 public dissipation ; scenes of sensuality in which he 
 was most conspicuous ; the tumult of passion, and 
 pleasure, and crime ; and finally the bloated, disfig- 
 ured, and corrupted appearance of the criminal and 
 guilty ! Now the scenes are all changed. The poor 
 wretch is trying to find his way back to his native land 
 
PRODIGAL SONS RETURN 243 
 
 and his kindred. See him as he goes ! He is weak, 
 and feeble and tottering. His flesh is consumed upon 
 his bones with hunger. His body is covered with a 
 few old filth}' rags. He has no hat, and his hair is 
 tangled, and matted and filled with dirt, for he has 
 been living among the swine. He has no shoes on his 
 feet, and the)- are sore with his toilsome journey. He 
 has nothing to eat and is almost ready to sink with 
 exhaustion, at every step he takes. He is alone, and 
 makes his journey on foot, the whole distance, sleep- 
 ing on the ground, and in the woods, under the dews, 
 and rains, and winds of heaven by night, and scorched 
 with the heat of the sun by day. Still he trudges 
 along, and gathers a few crumbs among the beasts and 
 perhaps a mite from the hand of charity on his way. 
 He is bowed and stooping and trembling with weak- 
 ness. Some say that his eyes are red with weeping ; 
 and his whole appearance is the saddest picture of dis- 
 tress. How long it took him to get home we are not 
 told. But there is a great contrast in his appearance, 
 and in his whole character. And so there is a great 
 difference between an impenitent and a penitent sin- 
 ner. The impenitent is without any consciousness or 
 knowledge of his dreadful guilt and danger, and hence 
 is unconcerned and carnal ; looking only to his worldly 
 interests, and bodily gratification ; while the penitent 
 is humble, anxious about his soul, seeking pardon of 
 God, and with the publican exclaims, " God bemerci 
 ful to me a sinner ! " He does not pretend to be with- 
 out sin, or cover up and conceal his crimes, or justify 
 himself by vain excuses, or putting the blame on others; 
 but confesses himself as unworthy of life and salvation, 
 
244 PRODIGAE SON'S RETURN 
 
 and despairing of himself, trusts in the mercy of God 
 in Christ Jesus. He is thoughtful, serious, and cir- 
 cumspect in all his actions. 
 
 III. God sees sinners in their first move- 
 ments towards repentance. ' ' But when he was 
 yet a great way off, his father saw him." How touch- 
 ingly beautiful is this declaration ! The father had 
 not forgotten his son. He followed him in his thoughts 
 and affections into that far country. Often did he 
 pray for the absent erring one, and call upon God to 
 lead him to repentance, and so lead him to return from 
 his wanderings. He believed too that his prayers 
 would be answered. And hence he not only thought 
 of him day and night with anxiety anu deep solici- 
 tude, wondering where he might be, and what was 
 befalling him, but prayed for his protection and 
 recovery. Often did he imagine that the youth was in 
 trouble, sickness, want and danger, and his heart 
 would throb with pain and sympathy. For the son had 
 chosen his own lot, and gone into voluntary exile and 
 rebellion ; still the father's love was not quenched, 
 and he was even more anxious for his w T elfare than at 
 home. Hence we may imagine that every day, the good 
 old man, under the influence of his strong desires and 
 hopes, would go out and look long and earnestly down 
 the road, in the direction that the son had taken when 
 he went away ; prophetically and confidently expecting 
 some day to see him return in the same way that he 
 had departed. And sure enough at last he sees an 
 object coming slowly into view, which is yet a great 
 way off, and has no resemblance in appearance or 
 manner, or movement, to the wayward child that 
 
PRODIGAL SON'S RETURN 245 
 
 was mourned as lost. But the father's loving 
 impulse, gives him an intuitive knowledge and percep- 
 tion, and he recognizes the object as his long lost son! 
 Surely no one could do this except the father. So 
 God our heavenly Father follows his wayward children 
 everywhere with his loving care and protection ; and 
 even when at the greatest distance from him, does not 
 forget or forsake. But seeks to win by loving kindness 
 and tender mercy, by displays of goodness — whilst 
 tender golden cords of love are cast around the stray- 
 ing to bring them back. When the me-cies of 
 divine love, and ihe gentle calls of the Holy Spirit fail, 
 then storms arise, with lightning, thunder, clouds and 
 darkness, so that fear and danger may drive the care- 
 less back to the shelter of the father's house, if milder 
 means do not prevail. And as God looketh upon the 
 heart, he knows and sees the first emotion that arises 
 within, and the first step that is taken in the path of 
 repentance and return. Though others may not know 
 who is penitent and endeavoring to find the way to 
 God, our heavenly Father recognizes every humble 
 sigh, penitent prayer, contrite tear, and honest move- 
 ment toward conversion and salvation ; and he longs 
 to embrace and forgive and restore, to his heart and 
 home. 
 
 IV. The Lord hastens to meet the con- 
 trite SINNER, THAT SEEKS HIS PARDON. The 
 prodigal comes home slowly. He cannot come any 
 faster. But he was soon once more in sight of the old 
 familiar scenes of his childhood. He stopped to col- 
 lect his thoughts. Was it a dream ? Or did he in 
 reality stand again, where once he stood, a happy 
 
246 PRODIGAL SON'S RKTURN 
 
 innocent youth, enjoying all the comforts of home ? 
 He passed his hands over his eyes again and again, 
 that he might make sure that it was true and no delu- 
 sion. Yes ! there was the brook in which he spent 
 many a happy hour with his brother, when but little 
 more than a child. There was the field in which the 
 cattle grazed in luxuriant pasturage as in days of yore. 
 There was the old orchard all the same as when in 
 years gone by, he plucked the ripest and sweetest of 
 fruit lor the dear loving mother who once was the best 
 friend he ever had on earth. And there, too, loomed 
 up the stately form of the parental mansion ; and the 
 blue smoke curled gracefully above it and rose to 
 heaven, as it did when long ago, all were together 
 around the family board, and not a link had yet been 
 broken of that social chain. What emotions now fill 
 his heart ! Is father, mother, brother, and sisters still 
 alive, and shall I see them all again ? Or are they, or 
 some of them, laid beneath the sod ? Is the house 
 now occupied by strangers, or do my own precious 
 kindred still dwell therein ? If my dear father lives, 
 will he receive his wicked child ? Will I be taken 
 back and pardoned ? Will I see the faces of the loved 
 ones ? I have determined what I will say. I will 
 confess my sin. I will say, " Father, I have sinned 
 against heaven and before thee, and am no more 
 worthy to be called thy son ; make me as one of thy 
 hired servants !" I will venture all. It is my only 
 hope, and it is all that I can do. While thus medita- 
 ting, and hesitating, and slowly advancing a little 
 nearer, the father runs to meet him, and does not wait 
 until he comes all the way up to the house by his own 
 
PRODIGAL SONS RETURN 247 
 
 strength. He seems to know the weakness of the 
 child, and to fear, lest he will yet sink and perish if 
 left to himself, before he reaches the place of rest and 
 refuge. So he hastens to meet him in the field upon 
 the way, and bring him in with his own hand : for he 
 is sure that it is his own long lost son. How expres- 
 sive of God's goodness to sinners ! He sees them afar 
 off. When they are coming back slowly, hesitatingly, 
 doubtfully, fearfully, penitently, he runs to meet them 
 and help them to come. He gives the strength that is 
 necessary, and leads by his own right hand to his ban- 
 quetting house, that he may add them to the number 
 of the saved. He does not wait to hear the confession 
 of the broken hearted from their own lips, but under- 
 stands their case fully, before a word is uttered. 
 
 V. Then see the display of mercy to the 
 penitent ! ' ' He ran and fell upon his neck and 
 kissed him ! " What a picture for artists, and poets 
 and angels ! O, how grand ! Look across the lapse 
 of the ages, and let your eyes feast upon the graphic 
 and glorious exhibition. It must do every human 
 heart good to behold that thrilling scene. If you want 
 to weep in sympathy and joy, you may do so. For 
 there is joy in heaven ! Was there ever a scene on 
 this earth so beautiful and pathetic ? The father that 
 had been disobeyed, dishonored and abused ; against 
 whom the offense had been committed, without waiting 
 for a single word, has compassion, and exhibits the 
 most surpassing love and tenderness ! He passes by 
 the sin — he does not mention it — he does not rebuke 
 — he says nothing of sin or guilt, or rebellion, or 
 insubordination, or ingratitude. He does not ask for 
 
248 PRODIGAL SON S RETURN 
 
 an account of his life — does not notice the pollution, 
 defilement, and rags upon the boy, but affectionately 
 embraces him. The lips of the prodigal tremble with 
 the words of the confession that he had intended to 
 make, and he faintly utters the word, "father" but 
 the remainder of the confession is hushed and smoth- 
 ered by the loving kisses of the happy father. So he 
 prevents all self-reproaches and confessions for a time, 
 and fondly presses his child to his heart. Ah, yes ! 
 even so God embraces the penitent sinner ; and so 
 heartily, freely and fully does he forgive him for Christ's 
 sake ! So easily is he reconciled to those who come to 
 him by the way pointed out in the Gospel, through 
 Christ. He does not remember their sins againt them 
 — does not charge them with guilt, but pardons them 
 at once. " Though their sins were as scarlet, they 
 are made like wool ; deeply stained as crimson, they 
 are made whiter than snow." Here is contained the 
 climax of the parable, which was uttered by the Savior 
 to vindicate his own conduct in receiving sinners. They 
 said, "' this man receiveth sinners." But it was thus 
 that he received them. Who could blame this father 
 for receiving his repenting son ? Not even a Pharisee 
 could make a just complaint. And it furnishes us an 
 example how parents should receive their children no 
 matter how deeply they have sinned and fallen, when 
 they come back as humbly, as did the prodigal son. 
 All people old and young, should have the privilege 
 of repentance. And if God can forgive men when they 
 return and repent, surely we should do the same. 
 Husbands should forgive their wives, and wives their 
 husbands who have gone astray, when they return like 
 
PRODIGAL SON'S RETURN 249 
 
 the prodigal son, penitent, humbled, praying for for- 
 giveness. Why we are even to forgive our enemies ; 
 and how much more our friends and kindred when 
 they repent. The father or mother that will not for- 
 give a child that is penitent, the children that will not 
 forgive their parents, or one another, or the husband 
 or wife that will not forgive the offending when they 
 come with a broken heart, is worse than the one that 
 has sinned ! For hardness of heart is the worst sin 
 that can be committed. The want of pity is the spirit 
 of the devil. 
 VI. But although God is so rich in mercy, 
 
 AND SO READY TO FORGIVE IT DOES NOT PREVENT 
 THE CONFESSION OF THE PENITENT, OR MAKE HIM 
 
 think any more of himself. This kindness and 
 love of the good father in the parable takes the son by 
 surprise, and overwhelms him with gratitude and a 
 sense of unworthiness. His conduct is brought fresh 
 to his remembrance, and seems horrible and vile, just 
 in proportion to the magnanimity of the father. If he 
 had been received coldly, and referred to his selfish 
 and wilful departure— or if he had been rebuked 
 for his dreadful appearance, he would have borne 
 it submissively, and would have felt that he deserved 
 it all, and was himself making some atonement 
 by his patience and humility under censure ; yea, 
 it would have stirred up a little pride and self-jus- 
 tification within him. This would have encouraged 
 the old spirit of selfishness and rebellion. Even though 
 he had been kept away for awhile after his return, and 
 treated as a criminal on probation, by the strict 
 justice of the father, he would have been satisfied. 
 
250 PRODIGAL SON'S RETURN 
 
 He was read} 7 to submit to anything ; and to expect 
 anything. But that he should be received just as he 
 was, with such warmth of feeling, and such undeserved 
 mercy, was more than he could bear. It planted the 
 arrows of conviction deeper in his soul, made him seem 
 to himself more desperately wicked, and broke him 
 down completely. And as he sank to the ground, his 
 tears flowed profusely, and he began to stammer with a 
 broken heart, " Father, I have sinned against heaven 
 and before thee, and am no more worthy to be called 
 thy son." All this occurred after the kiss of reconcil- 
 iation had been given. So the more the sinner knows 
 and tastes of the love of God, the more he grieves, 
 ever to have sinned against that love. It is under 
 the genial rays of this forgiving love, that the heart 
 which before was bound up as by a deadly frost, 
 begins to melt, and thaw out, and loosen, and the 
 waters of repentance to flow most freely. The truest 
 and best repentance follows, and does not precede the 
 fact of forgiveness. Thus repentance becomes a thing 
 of the whole life long. For every new insight into 
 that forgiving love, is a new reason why we should 
 mourn, that we ever sinned against it. " The love of 
 Christ constraineth us." There is nothing so power- 
 ful in subduing the heart as love. ' ' Cunning con- 
 quers force ; force can subdue numbers ; intellect can 
 master courage; but love subdues all." But this 
 father's love for his wayward child, is but a feeble 
 emblem of the love of God to sinners. " God so 
 loved the world," etc. " In this is the love of God 
 manifest, that while we were yet sinners, Christ died 
 for us. "We love God because he first loved us." 
 
PRODIGAL SON'S RETURN 25 1 
 
 Should not a knowledge and feeling of the love of God 
 our heavenly Father, and of Jesus Christ our Savior, 
 likewise melt our hearts, as the heart of the prodigal 
 son was melted by the compassion of his father. God 
 is love. And all his perfections are only modifications 
 of his love. ' ' What is his omnipotence but the arm of 
 his love?" "What is his omniscience but the 
 medium through which he contemplates the object of 
 his love ? What is his wisdom but the scheme of his 
 love ? What are the offers of the Gospel, but the invi- 
 tations of his love ? What are the threatening^ of the 
 law, but the warnings of his love ? The voice of his 
 love saying, ' Man do thyself no harm ! ' They are 
 a fence thrown around the pit, to prevent rash men 
 from running into it. What was the incarnation of 
 the Savior, but the grandest illustration of his love ? 
 What were the miracles of Christ, but the condescen- 
 sions of his love ? What were the sighs of Christ, but 
 the breath of his love ? What were the prayers of 
 Christ, but the pleadings of his love ? What were the 
 tears of Christ, but the dew drops of his love ? ' ' Love 
 and pity for all the guilty prodigal sons and daughters 
 of the human family ! " Travelling to Bethlehem we 
 see love incarnate. Visiting the house in Bethany, we 
 see love sympathizing. Standing by the grave of 
 Lazarus and on Mt. Olivet above Jerusalem, we see 
 love weeping ! Entering Gethsemane we see love 
 sorrowing. Passing up to Calvary we see love suffer- 
 ing, bleeding, dying ! The whole scene of Christ's 
 life is but an unfolding of the deep, and awful, and 
 precious mystery of redeeming love." 
 
252 PRODIGAL SON'S RETURN 
 
 " Here let our hearts begin to melt, 
 While we his love record ; 
 And with our joy for pardoned guilt, 
 Mourn that we pierced the Lord.'' 
 
 VII. A REPENTING SINNER IS COMPLETELY 
 
 changed and TRANSFORMED. The father cuts short, 
 the confession of his son. He turns to his servants 
 .and says: 1. "Bring hither the best robe, and put it 
 on him" The rags must be taken off and cast away. 
 And not merely a coat, but a robe, the garment of 
 princes and great men, must be given him. The best 
 robe that can be had must be selected. It must be 
 put on him, for he will be ashamed to wear it, and will 
 not put it on with his own hands ; k must be put on 
 him by others. This signifies the righteousness of 
 Christ, the garment of salvation, the wedding gar- 
 ment that qualifies for the kingdom of heaven, and 
 the marriage supper of the Lamb. 2. The father con- 
 tinues, ' 'And put a ring on his hand. ' ' This must serve 
 as the token of his father's forgiveness and reconcilia- 
 tion ; also as the sign of the son's elevation to his for- 
 mer place in the family ; and finally as a memorial that 
 may constantly remind the saved one of his recovery 
 and salvation from death. This is the earnest of the 
 spirit, that abides with us forever, and seals our hearts 
 from the courts above, affording us the witness of the 
 spirit with our spirits, that we are the children of God. 
 3. "Put shoes on his feet." Servants did not wear 
 shoes ; but he must be treated as a son, and not a 
 servant. This is the preparation of the gospel of peace, 
 enabling the believer to run and not become weary ; 
 to walk and not to faint. 4. "Bring hither the fat- 
 
PRODIGAL SONS RETURN 253 
 
 ted calf and kill it. ' ' He was dying of hunger — wanted 
 the husks of the swine, and would be glad for anything. 
 But now a feast is provided — a sumptuous feast, worthy 
 of the father's riches, and of his undying love. This 
 is the supper revealed in the Gospel— the rich provis- 
 ion of mercy — the feast of fat things — the banquet of 
 love— the flesh of Christ and his blood, which if a man 
 eat, he shall never hunger and never thirst — the Lamb 
 of God, slain for the life of the world, which we eat 
 by faith. 
 
 VII. The sinner's repentance and salvation 
 
 IS CELEBRATED WITH JOY, AND FESTIVITY. "Let 
 
 us eat and be merry ; for this my son was dead, and is 
 alive again ; he was lost and is found." " And they 
 began to be merry." Others entered into the father's 
 joy and rejoiced with him. He had been the same as 
 dead and lost, because his father knew not where he 
 was, and he was for a long time absent from home. 
 Now, however, sadness and sorrow are all put away ; 
 music and songs of gladness are heard. So there is 
 joy in the presence of the angels of God, over one sin- 
 ner that repenteth. What an association of joy ! The 
 father— the servants — the family — the kindred — the 
 son. In the wider sense, God— the angels — glorified 
 saints in heaven — saints on earth — the accepted sinner. 
 And if such the joy at repentance and recovery, what 
 must be the joy of full salvation in heaven ! 
 conclusion. 
 There remaineth now only the summing up of the 
 many important lessons of instruction furnished in this 
 remarkable narrative. The departure of the prodigal 
 son, the consequences ot his departure, his return, and 
 
254 PRODIGAL SONS RETURN 
 
 reception, set before us so many admonitions, coun- 
 sels, and wholesome words of wisdom, that even our 
 earthly relations cannot fail to be benefitted and 
 improved thereby. Let us constantly bear them in 
 mind. But above all is it profitable in a spiritual 
 sense. It is the revelation of man's wickedness and 
 God's mercy. And it comes to us with such a power- 
 ful force of appeal, that a heart of stone ought to be 
 moved. Let every one lay it to heart. Of course it is 
 especially suited to tue young. What warnings you 
 here receive ! What dangers you may by this be made 
 to escape ! What a stimulus this may give you to do 
 right. " Remember your Creator in the days of your 
 youth." If unfortunately any have gone into far 
 countries, look around you and see the swine that you 
 are feeding, and the husks upon which you are starv- 
 ing. Come back to your God before you die. The 
 father, the angels, the servants, and the whole house- 
 hold of faith, call you back and call you to come home. 
 "The spirit and the bride say come, and whosoever will, 
 let him come, and take the bread and the water of life 
 freely without money or without price ! " In contrast 
 with the sinner's wickedness and wretchedness, rises 
 up before us God's goodness, like a sun in the heavens, 
 with light and heat ^sufficient to take away all the 
 darkness of this suffering, sinful state, and melt a 
 world of ice and stone ! God is our father. Our good 
 kind heavenly Father. He waits for us all to return 
 to him. He has even sent his only begotten Son from 
 his own bosom, to seek the lost like a good shepherd, 
 and bring them back. The shepherd sacrificed his 
 life to recover the perishing, and the dead. But 
 
PRODIGAL SONS RETURN 255 
 
 though he fell in the conflict, he vanquished both 
 death and hell by his sacrifice. The way of salvation 
 is therefore now open and clear. And both in heaven 
 and earth, the Father, the Son, and the Holy Spirit, 
 call to every human being, " Come unto me and I will 
 give you rest." May we all come before the day of 
 grace be ended, and the door of heaven be closed ; and 
 find the joy that was realized by the recovery of the 
 prodigal son ! 
 
 ERRATA 
 
 Page 195, third line from bottom, insert to, after the 
 
 word light. 
 Page 196, sixteenth line from the top, read region r 
 
 instead of religion. 
 Page 215, eleventh line from the bottom, read among, 
 
 instead of by. 
 Page 49, fourteenth line from the top, put C instead of 
 
 c, in Creator. 
 
CONTENTS. 
 
 pp. 
 
 Dedication, '. 3 
 
 Preface, 5 
 
 Introduction, . , 9— 16 
 
 The Windows of Agate, 17 — 31 
 
 Martin Luther, 32—44 
 
 Philip Melanchthon, 45— 59 
 
 Christ Blessing Little Children, 60 — 71 
 
 Mary at the Feet of Jesus, 72—84 
 
 Christ the Light of the World, ..... 85—97 
 
 Christ the Good Shepherd, . .'. 98— in 
 
 The Realities of Religion, 112 — 140 
 
 The Cup of Woe, 141 — 154 
 
 Mary and the Resurrection, . '. !55~ l6 9 
 
 The Marriage, Institution, 170—185 
 
 Zion the Perfection of Beauty, 186—199 
 
 Prodigal Son's Departure, 201 — 218 
 
 Experience in Sin, 219 — 236 
 
 Prodigal Son's Return, 237—255