And Judas Iscariot Part 2

Just as it was when it left our yard, I was going to say, until I got a little nearer to it and saw what the little chap had done. I tell you, boys, when I saw it there was something blurred my eyes, so's I couldn't read it at first. The little man had tried to keep the lines straight, and evidently thought that capitals would make it look better and bigger, for nearly every letter was a capital. I copied it, and here it is; but you want to see it on the stone to appreciate it:

MY MOTHER SHEE DIED LAST WEAK SHEE WAS ALL I HAD. SHEE SED SHEAD BEE WAITING FUR--

and here the boy's lettering stopped. After awhile I went back to the man in charge and asked him what further he knew of the little fellow who brought the stone. "Not much," he said; "not much. Didn't you notice a fresh little grave near the one with the stone? Well, that's where he is. He came here every afternoon for some time working away at that stone, and one day I missed him, and then for several days.

Then the man came out from the church that had buried the mother and ordered the grave dug by her side. I asked if it was for the little chap. He said it was. The boy had sold all his papers one day, and was hurrying along the street out this way. There was a runaway team just above the crossing, and--well--he was run over, and lived but a day or two." He had in his hand when he was picked up an old file sharpened down to a point, that he did all the lettering with. They said he seemed to be thinking only of that until he died, for he kept saying, "I didn't get it done, but she'll know I meant to finish it, won't she? I'll tell her so, for she'll be waiting for me," and he died with those words on his lips. When the men in the cutter's yard heard the story of the boy the next day, they clubbed together, got a good stone, inscribed upon it the name of the newsboy, which they succeeded in getting from the superintendent of the Sunday school which the little fellow attended, and underneath it the touching words: "He loved his mother."

G.o.d pity the mother with such an influence as this if she is leading in the wrong direction!

It is necessary also to say just a word about the father. There are many pictures of fathers in the Bible. Jacob gives us one when he cries, "Me ye have bereft of my children."

David gives another when he cries, "O Absalom, my son." The father of the Prodigal adds a new touch of beauty to the picture when he calls for the best robe to be put upon his boy. I allow no one to go beyond me in paying tribute to a mother's love, but I desire in some special way to pay tribute to the devotion and consistency of a father.

There are special requisites which must be made without which no father can maintain his G.o.d-given position. He must be a Christian. I rode along a country road with my little boy some time ago. I found that he was speaking to my friends just as I spoke to them. One man called my attention to it and said, "It is amusing, isn't it?" To me it was anything but amusing. If my boy is to speak as I speak, walk as I walk, then G.o.d help me to walk as a Christian.

He must be a man of prayer. No man can bear the burdens of life or meet its responsibilities properly if he is a stranger to prayer.

He must be a man of Bible study. One of the most priceless treasures I have is a Bible my father studied, the pages of which he turned over and over, and which I never used to read without a great heart throb.

"I con its pages o'er and o'er; Its interlinings mark a score Of promises most potent, sweet, In verses many of each sheet; Albeit the gilding dull of age, And yellow-hued its every page, No book more precious e'er may be Than father's Bible is to me.

"Its tear-stained trace fresh stirs my heart The corresponding tear to start; Of trials, troubles herein brought, For comfort never vainly sought, For help in sorest hour of need, For love to crown the daily deed, No book more precious e'er may be Than father's Bible is to me."

He must also erect in his house a family altar. I know that many business men will say this is impossible, but it is not impossible. If your business prevents your praying with your children, then there must be something wrong with your business. If your life prevents it, then you ought to see to it that your life is made right and that quickly.

My friend, George R. Stuart, one of the truest men I know, gave me the following picture of a Christian home. He said: "When I was preaching in Nashville, at the conclusion of my sermon a Methodist preacher came up and laid his hand upon my shoulder and said, 'Brother Stuart, how your sermon to-day carried me back to my home! My father was a local preacher, and the best man I ever saw. He is gone to heaven now. We have a large family; mother is still at home, and I should like to see all the children together once more and have you come and dedicate our home to G.o.d, while we all rededicate ourselves to G.o.d before precious old mother leaves. If you will come with me, I will gather all the family together next Friday for that purpose.' I consented to go. The old home was a short distance from the city of Nashville. There were a large number of brothers and sisters. One was a farmer; one was a doctor; one was a real estate man; one was a bookkeeper; one was a preacher; and so on, so that they represented many professions of life.

The preacher brother took me out to the old home, where all the children had gathered. As we drove up to the gate I saw the brothers standing in little groups about the yard, whittling and talking. Did you never stand in the yard of the old home after an absence of many years, and entertain memories brought up by every beaten path and tree and gate and building about the old place? I was introduced to these n.o.ble-looking men who, as the preacher brother told me, were all members of churches, living consistent Christian lives, save the younger boy, who had wandered away a little, and the real object of this visit was to bring him back to G.o.d.

"The old mother was indescribably happy. There was a smile lingering in the wrinkles of her dear old face. We all gathered in the large, old-fashioned family room in the old-fashioned semicircle, with mother in her natural place in the corner. The preacher brother laid the large family Bible in my lap and said, 'Now, Brother Stuart, you are in the home of a Methodist preacher; do what you think best.'

"I replied, 'As I sit to-day in the family of a Methodist preacher, let us begin our service with an old-fashioned experience meeting. I want each child, in the order of your ages, to tell your experience.' The oldest arose and pointed his finger at the oil portrait of his father, hanging on the wall, and said in substance about as follows: 'Brother Stuart, there is the picture of the best father G.o.d ever gave a family.

Many a time he has taken me to his secret place of prayer, put his hand on my head, and prayed for his boy. And at every turn of my life, since he has left me, I have felt the pressure of his hand on my head, and have seen the tears upon his face, and have heard the prayers from his trembling lips. I have not been as good a man since his death as I ought to have been, but I stand up here to-day to tell you and my brothers and sisters and my dear old mother that I am going to live a better life from this hour until I die.' Overcome with emotion, he took his seat, and the children in order spoke on the same line. Each one referred to the place of secret prayer and the father's hand upon the head. At last we came to the youngest boy, who, with his face buried in his hands, was sobbing and refused to speak. The preacher brother very pathetically said, 'Buddy, say a word; there is no one here but the family, and it will help you.'

"He arose, holding the back of his chair, and looked up at me and said, 'Brother Stuart, they tell me that you have come to dedicate this home to G.o.d; but my old mother here has never let it get an inch from G.o.d.

They tell you that this meeting is called that my brothers and sisters may dedicate their lives to G.o.d, but they are good. I know them. I am the only black sheep in this flock. Every step I have wandered away from G.o.d and the life of my precious father, I have felt his hand upon my head and heard his blessed words of prayer. To-day I come back to G.o.d, back to my father's life, and so help me G.o.d, I will never wander away again.'

"Following his talk came a burst of sobbing and shouting, and I started that old hymn, 'Amazing grace (how sweet the sound!) that saved a wretch like me!' etc., and we had an old-fashioned Methodist cla.s.s-meeting, winding up with a shout. As I walked away from that old homestead I said in my heart, 'It is the salt of a good life that saves the children.' A boy never gets over the fact that he had a good father."

"What have they seen in thy house?" If we are to help our children for time and eternity, our homes must be better, our lives must be truer, our ambition to do G.o.d's will must be supreme. When these conditions are met it will be possible for us to answer the question of the text.

THE SWELLING OF JORDAN

TEXT: "_How wilt thou do in the swelling of Jordan?_"--Jer. 12:5.

High up in the mountains of Anti-Lebanon a famous river was born which was to play so important a part in the history of G.o.d's people that it would not have been strange if the birds of heaven had chanted their praises when first it began its journey. From four different places in the mountain the stream starts. Then the four streams become one, and in a single channel the river makes its way across the plain.

There are two chief characteristics which must be borne in mind. The first is that a part of its journey is through a rocky country, and caves are on either side of the river, sometimes one above another; frequently three caves are to be seen one above another. The other characteristic is that it overflows its banks in all the time of harvest. These two things must be kept in mind if the text would teach its lesson.

There are certain people who will always remember the river Jordan--the children of Israel first of all, because it separated them from the Promised Land; and while scripturally Canaan does not stand for Heaven, yet in the mind of many it does, and the Jordan typifies an experience which stands between us and the future. Naaman will remember it, for when he came as a leper to the servant of G.o.d he was bidden to wash seven times in this river. At first he rebelled against the thought, finally he entered the stream, bathed twice, three times, four, five, six times, and was still a leper; but you will remember the word of the Lord, seven times must he bathe, and when the seventh plunge was taken, behold, his flesh was as the flesh of a little child! No man need expect to have light and peace and power or eternal life until he has fulfilled all the commands of G.o.d.

The wild beasts frequently make their way to these caves as a place of refuge. When the waters begin to rise they are driven out, when they go to the higher cave, and then to the highest of all, and the waters constantly rising fill this cave and they are overpowered and put to death. They are an ill.u.s.tration for us. Men of to-day are in caves of different sorts; some in the cave of dissipation, others in the cave of infidelity, and still others in the cave of morality. One day the waters of judgment will begin to rise, and it will be an awful thing to stand in terror before G.o.d, driven forth without refuge.

I

_Dissipation_. "I am in the clutch of an awful sin," wrote some one to me recently, whether man or woman I cannot tell, but this was the story:

Three years before the writer had been free, and then in an unguarded moment had gone down. Now came the pathetic cry, "I am helpless and hopeless." I do not know what the sin was, but it makes no difference; any sin can bind us if we but yield to it. Under the subject of dissipation I do not speak of drinking as the worst of sins, because it is not the worst, by any means. I had a thousand times rather admit to my home the drunkard who has been cursed with his appet.i.te than to admit there the man who is lecherous, who possibly stands high in society and in the business world, but whose sin is great and whose heart is vile beyond description. I speak of drinking because it is the most common of sins.

John B. Gough cries out concerning this sin, "I do not speak of it boastingly," said he, "for I have known what the curse of strong drink is; I have felt it in my own life and seen it in others, but I say the truth, let the bread of affliction be given me to eat, take away from me the friends of my old age, let the hut of poverty be my dwelling place, let the wasting hand of disease be placed upon me, let me live in the whirlwind and dwell in the storm, when I would do good let evil come upon me--do all this, merciful G.o.d, but save me from the death of a drunkard." When he would speak in such language, G.o.d pity the man who yields to such a sin.

It may be that gambling is your weak point. When I was in Colorado a young man who was a graduate of Harvard, the honor man of his cla.s.s, and who had recently buried his wife, sat at the gambling table, staked his last dollar and lost it; then deliberately put up his little child and lost her; and then, in despair, blew out his brains and sent his soul to h.e.l.l. When such a man of culture and training would go down under such a sin, G.o.d pity the man who yields to it.

Or it may be licentiousness, that sin which makes men lower than the beasts of the field, from which one can scarcely break away. I do not know what the sin may be that clutches your life, but if you have given way to it and rejected Christ, how wilt thou do in the swelling of Jordan, when the waters rise higher and higher and you are without Christ and without hope?

II

Some are in the cave of infidelity. That there are honest skeptics in the world we all believe, and the honest skeptic is one who says, "I cannot believe as you do, and I do not know that I would if I could, but if your hope is any comfort to you, then cling to it and go down to your grave trusting in it."

The dishonest skeptic is the man who sneers at my faith, who laughs at the old-fashioned religion, who says that once he believed in it but has grown away from it, seemingly forgetting that the greatest men the country has ever produced have been humble followers of Jesus of Nazareth. Infidelity does not satisfy. It leaves an aching void in life and mocks us in death. Besides, it is deceiving and the talk of the infidel orator is deceiving. Said one of the most eloquent not many years ago, "When I think of the Christian's G.o.d and the Christian's Bible, I am glad I am not a Christian. I had rather be the humblest German peasant that ever lived, sitting in his cottage, vine clad, from which the grapes hang, made purple by the kiss of the sun as the day dies out of the sky, shod with wooden shoes, clad in homespun, at peace with the world, his family about him, with never a thought of G.o.d--I say the truth I had rather be such a peasant than any Christian that I have ever known." And when he said it the people cheered him.

It was, however, but the trick of an orator. Let us change the sentences and give a new ring to the thought. "When I think of what infidelity would do I am glad I am not an infidel; how it would rob me of the hope of seeing my mother and meeting again my child; how it would take me in despair to the grave and send me away with a broken heart--I say I am glad I am not an infidel. I had rather be the humblest German peasant that ever lived, sitting in his cottage, vine clad, from which the grapes hang, made purple by the kiss of the sun as the day dies out of the sky, clad in homespun, shod with wooden shoes, at peace with the world and at peace with G.o.d, his family Bible upon his knees, the look of ineffable joy in his face and singing that grand old hymn of Luther's, 'A mighty fortress is our G.o.d'--I had rather be such a German peasant than to be the mightiest infidel the world has ever known," and so I would, a thousand thousand times. G.o.d pity you if you allow yourself to put Christ out of your life and stand in the midst of the rising floods with no hope in him! How wilt thou do in the swelling of Jordan?

III

Some are in the cave of morality. It seems a strange thing to have a word to say against it, only when we remember that he that offends in one point is guilty of all, and when we remember G.o.d's word as he has declared, "Cursed is every one that continueth not in all the things written in the Book of the law to do them."

Then the question for the moralist is this, "Have you ever offended in one point?"

A splendid steamer was launched on Lake Champlain. She made her way safely across the lake and started back, when a storm came upon her, the engines were disabled and she drifted to the rocks. "Out with the anchor," said the captain, and the command was obeyed, but still she drifted, and although the anchor was down she crashed against the rocks with an awful force, and all because the anchor chain was three feet too short. Your morality so far as it goes may be a good tiling, but it does not reach the standard of G.o.d, nor can it until you are safely united to Christ; and if you have put him out of your life and stand alone in the midst of the rising floods, then how wilt thou do in the swelling of Jordan?

Sin is a terrible thing. It not only blights our hopes and prospects for the future, but it wrecks the strongest characters. One has only to open his eyes to see, if he will but look abroad, what dreadful havoc this awful evil hath wrought in the world, and yet the wonderful thing is that "G.o.d so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life," and no matter how dreadful the wreck or how awful the ruin, Jesus Christ comes seeking to save that which was lost.

Major Whittle used to tell the story of the aged Quaker named Hartmann whose son had enlisted in the army. There came the news of a dreadful battle, and this old father, in fear and trembling, started to the scene of conflict that he might learn something concerning his boy.

The officer of the day told him that he had not answered to his name, and that there was every reason to believe that he was dead. This did not satisfy the father, so, leaving headquarters, he started across the battlefield, looking for the one who was dearer to him than life. He would stoop down and turn over the face of this one and then the face of another, but without success. The night came on, and then with a lantern he continued his search, all to no purpose. Suddenly the wind, which was blowing a gale, extinguished his lantern, and he stood there in the darkness hardly knowing what to do until his fatherly ingenuity, strength and affection prompted him to call out his son's name, and so he stood and shouted, "John Hartmann, thy father calleth thee." All about him he would hear the groans of the dying and some one saying, "Oh, if that were only my father." He continued his cry with more pathos and power until at last in the distance he heard his boy's voice crying tremblingly, "Here, father." The old man made his way across the field shouting out, "Thank G.o.d! Thank G.o.d!" Taking him in his arms, he bore him to headquarters, nursed him back to health and strength, and he lives to-day. Over the battlefield of the slain this day walks Jesus Christ, the Son of G.o.d, crying out to all who are wrecked by this awful power, "Thy Father calleth thee," and if there should be but the faintest response to his cry he would take the lost in his arms and bear them home to heaven. Will you not come while he calls to-day?

A CALL TO JUDGMENT

TEXT: "_I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing, therefore choose life, that both thou and thy seed may live._"--Deut. 30:19.

Moses was a wonderful man; whether you view him as a poet or as a leader of men, he is alike great. This text was spoken by him to the people of Israel at the close of his career. The leadership of G.o.d's chosen people is now to be transferred to Joshua, and it is in order that he may speak to them as they should be addressed, and at the same time in order that he may free himself from judgment, that he speaks as he does.