Fragments
A Series of Articles by Elder I. N. Vanmeter,
in Zion's Landmarks, 1869-1870.
FRAGMENTS
No. 1
DOUBTING THOMAS
Vol. 2, No. 20, September 15, 1869.
Macomb, Ill., Sept. 9, 1869.
Brother Bodenhamer: - How often do the Lord's children doubt their interest in the Lord Jesus! How slow of heart to believe all that the prophets have written! How blind to the positive demonstrations given of the identity, power, glory and Godhead of Christ! I have in view the case of Doubting Thomas. How many such are found among the Lord's children even today. The tempter is ever ready to suggest something to the timid child of God to discourage him, and to throw him into doubts, either in reference to the character of Christ Jesus as a powerful and willing Saviour, to the truth of revelation, or to his own personal interest in Christ. Doubts of the latter are the most common and frequent disturbers of the peace and joy of the Lord's children. Few, even of the unregenerate in a Christian land, doubt that Jesus was the Christ of prophecy, as an historical fact; and fewer still of the regenerate entertain any doubt that
Jesus Christ was the Messiah looked for by all the prophets and holy men of old. Not many, perhaps, doubt the general truths of the Scriptures, but among the Lord's regenerate children many often doubt their personal interest experimentally in his atoning
blood and justifying righteousness, and all of them have more or less of these doubts. Poor Thomas, however, could not believe
that Jesus was risen from the dead, although the other disciples affirmed that they had seen him. Such an unreasonable assertion,
such a strange statement was too much for the reason of the doubting disciple to comprehend or believe. "Except I shall see
in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not
believe." Poor doubting mortal! He had, doubtless, read in the prophets of the coming Messiah. Angels had announced his birth;
John the Baptist had borne witness to his character and office as the sacrificial Lamb of God; the Holy Ghost from heaven, and the
voice of God had attested his Sonship, saying, "This is my beloved Son." Thomas had seen the Redeemer raise the dead to
life, heal all manner of disease by only speaking the word, open the eyes of the blind, cast out devils, unstop the ears of
the deaf and cause the tongue of the dumb to speak, and yet he is now found in doubt and unbelief in the report of his
brethren, and, like the wicked Jews, required a sign - a further evidence of the startling report that Jesus was alive again.
Although he had been called out of darkness and from a state of death, and had become a believing disciple, had seen his
mighty miracles among men and his God-like power over the storms and the seas, yet he had seen his Saviour crucified and buried,
and now how can the statement be true, even by his brethren, that Jesus was alive! I will not believe. He had forgotten that
Jesus had told them all that He must be delivered into the hands of sinners and crucified, and that He should rise again the third
day. How strange that Thomas and the other disciples should not have understood the Scriptures nor His own words, nor recognized
the signs and wonders attending His death and resurrection! He had seen Jesus condemned to the cross; had witnessed the darkened
sun while the demands of God's inflexible justice were being borne by His anointed Son; had felt the quaking of the ponderous
globe, and seen the rending of the rocks, while His dying groans invaded the precincts of the dead and opened wide their graves.
He had doubtless felt the shock of the earth when the angel descended and rolled the stone away, and lighted the earth with
his presence. The mothers in Israel and the disciples had seen the empty tomb, and with their own eyes had seen their risen Lord
and beheld the wounds of the nails and the spear. (John 20: 20.) They testify these things to Thomas, but the news is too good,
too strange and startling for poor doubting Thomas to believe without both seeing and feeling for himself. But when he was
brought into the presence of his risen Lord and heard his voice it was enough. "My Lord and my God," was the quick response of
his enraptured tongue. He could now say with Paul, "Now is Christ risen from the dead, and become the first fruits of them
that slept."
Reader, have you ever found your own unbelieving heart, like that of Thomas's, slow to give credence to what your Redeemer has
said to you and done for you? Do you often forget what sweet accents of pardon you once heard fall from his sacred lips? Have
you often called in question the promises once applied to your sinking soul? If so, you are as faithless and unbelieving as he.
Are you waiting to see your Redeemer with your natural eyes, and to thrust your hand into his wounds? "Oh thou of little faith!
wherefore didst thou doubt?" Did he not find you when lost in a waste howling wilderness, wounded by the wayside, pouring in the
wine of consolation? Did he not supply your present wants, and promise to see to all your future welfare through your
pilgrimage?
"What more can he say than to you he hath said,
You, who unto Jesus for refuge have fled?"
Do you search his holy word often to find what he has said
about you and to you, to see if you
"Can light on some sweet promise there,
Some sure support against despair."
Like doubting Thomas, the writer often calls in question his interest in the Redeemer's blood, but does not doubt its efficacy
where applied. He often feels like a sinking Peter, but, thanks be to God, in his extremity he has, hitherto, found the Saviour
near enough to reach out His hand and save. "Lord, increase our faith!" Open our understanding that we may understand the
Scriptures concerning thy Son our Saviour, our interest in his blood and our duty to him and to one another, and to reach the
hand of faith even to thy wounds.
I. N. VANMETER.
FRAGMENTS
No. 2
FULL OF GRACE AND TRUTH
Vol. 2, No. 22, October 15, 1869.
Macomb, Ill., Sept. 29, 1869.
Brother Bodenhamer: - Why should the children of God go hungry or thirsty, while their Redeemer is FULL OF GRACE AND
TRUTH? Why should they be poor, while He has unsearchable riches? Why should they go naked, while He has robes of
righteousness and garments of salvation? Why are they so heavy laden, when he says "Come unto me, and I will give you
rest?" Why feel so insignificant and unworthy, when they are heirs of God and joint heirs with Jesus Christ?
"Why should the children of a King
Go mourning all their days?"
Why feel so destitute of wisdom, when in their Redeemer are hid all the treasures of wisdom and knowledge? Why be so uneasy
about a living, while they have an incorruptible inheritance reserved for them in heaven? Why be terrified at the roaring of
the lion, when they know that the angel of God has him bound with a great chain? Why be afraid of sinking, while underneath them
are the everlasting arms? Why feel like a castaway, while their Redeemer says, Fear not, for I am with thee? Why stand without,
while their King says, Behold I set before thee an open door? Full of Grace and Truth! GRACE! The richest word, the
sweetest theme that ever dwelt on the tongue of a sinner saved. Grace - favor unmerited, unbought and unsought till we feel its
need. Grace given to the vilest of the vile "in Christ Jesus before the world began." Grace contemplates a sinner lost and
helpless, halt, and lame, and blind, and dead. One destitute of any recommending quality, but on the contrary a rebel against the
King of heaven, a vile and loathsome mass of corruption. One, while dependent on his Creator for his very breath, yet feasts on
the daily blessings of heaven with an ungrateful heart. Grace contemplates the sinner, not as seeking after God, and struggling
against sin, but as hating God and drinking iniquity like water; saying Depart from us, O Lord, for we desire not the knowledge of
thy ways. Grace finds the sinner by the wayside, weltering in his gore and half dead, and in infinite compassion goes to him
and binds up his wounds. Jesus is full of grace, and he says to his children "Ask, and it shall be given you." "Behold, I set
before you an open door, and no man can shut it." He is full of grace and truth. His words are truth, and though heaven and
earth shall pass away, yet his word shall not pass away. His promises are yea and amen, and as firm as the pillars of heaven.
He is not slack concerning his promises as some men count slackness. The embodiment of truth, grace, love, mercy, holiness,
justice, power and immutability. "For it pleased the Father that in him should all fullness dwell." "And of his fullness have all
we received and grace for grace." The children receive all the blessings that were given them in Christ Jesus, their wisdom,
righteousness, sanctification and redemption. Yet there are many sensible enjoyments they receive not because they ask not. Jesus
is the great storehouse for all his redeemed family, and the store is inexhaustible. "The pasture truly must be rich on which
so many feed." Do not be distrustful then, dear child of God, but go often to this inexhaustible store and ask, and you shall
receive, for he is full of grace. "For the eyes of the Lord are over the righteous, and his ears are open unto their prayers."
If you go anywhere else for peace and joy, you will be painfully disappointed; but him that cometh unto Jesus he will in no wise
cast out, for he is full of grace and truth. May you, brother Bodenhamer, and all your readers, receive of His fullness grace
for grace.
I. N. VANMETER.
FRAGMENTS.
No. 3
Vol. 3, No. 1, December 1, 1869.
FRAGMENTS.
No. 4
PLOWING
Vol. 3, No. 2, December 15, 1869.
Macomb, Illinois, November, 1869.
BROTHER BODENHAMER: - As I followed the plow from boyhood
until I became disabled in 1861, and have some practical
knowledge of the business, I propose to suggest a few hints on
that subject through the "Landmarks," if you permit, for the
consideration of those of like occupation; though it is
probable that they could better instruct me, yet, such as I have
I shall briefly give.
The Husbandman who employed me to plow has an extensive
field, or rather garden, sometimes called a vineyard, all meaning
the same enclosure, which He selected for His own use, not
because the place or ground was originally either rich or
beautiful, but because it suited His own taste to do so. This
ground He enclosed with walls of salvation, (Isa. 26: 1) and
hedged it round about, and digged a wine press, and built a
tower, &c. Matthew 21: 33. Next He removed the thorns and
briars, prepared the ground, enriched it, and afterwards
planted it in choice vines and other rare and beautiful
plants, such as the pomegranate, camphire, spikenard, saffron,
cinnamon, frankincense and myrrh, interspersed with the rose
of Sharon and cedars of Lebanon. Song 4: 12-14. It was in
this garden and vineyard I was employed to work by the
Husbandman himself, who seeing me idle said unto me, "Son, go
work today in my vineyard." Matthew 21: 28. This unexpected
call upon me from so renowned and honored a personage as the
Lord of the vineyard, almost startled me, for several reasons:
first, I felt sensible that I did not understand the business
of such delicate and refined horticulture; second, I was of
such humble birth and pretentions I felt that I was not adapted
to so high and honorable a place; third, I had no tools to work
with; fourth, my affection and anxiety for my family seemed
to stand directly in my way. But as fast as I could frame
excuses, the Husbandman would refute them. To the first He
said "The preparation of the heart in man, and the answer of
the tongue, is from the Lord." Prov. 16: 1. To the second
excuse He said, "God hath chosen the foolish things of this
world to confound the wise." I. Cor. 1: 27. To the third He
said He would furnish all the tools and implements He would
require me to use, showing me at the same time a plow, well
scoured and bright, (Luke 9: 62,) a mattock to dig among the
trees and plants, (Isa. 7: 25; Luke 13: 8,) and to the fourth
excuse He said, "He that loveth son or daughter more than me is
not worthy of me." Matthew 10: 37.
So I went into the vineyard and He set me to plowing. How
awkward I was, and how awkward I felt. I soon found that others
more experienced and more skillful could plow much better than I,
and my work looked so poor and defective by the side of theirs
that I was ashamed of my plowing. I also began to think of my
wife and little ones at home, and was perplexed about their
sustenance and welfare; so I plead with my employer to let me go
home and see how they fared, or at least to bid them farewell. To
this, as I thought reasonable request, He sternly replied, "No
man, having put his hand to the plow, and looking back, is fit
for the kingdom of God." Luke 9: 62. This almost broke my heart,
and so sounded in my ears and through my soul that I was made to
shudder; but He, knowing my distress and solicitude for the
welfare of the dear ones I had left behind, pledged his honor, in
the most solemn manner, to see to their wants, saying "Your
Father knoweth what things ye have need of," and "all these
things shall be added unto you." "Behold the fowls of the air:
for they sow not, neither do they reap, nor gather into barns;
yet your heavenly Father feedeth them." So I plowed on, and
though I shall not now describe this wonderful and valuable
implement, I shall briefly speak of its uses and how it has to be
run. The rows of plants in this wonderful garden are all
straight, every way one can look, each one in its proper place
and order, "from the cedar tree that is in Lebanon, even unto the
hyssop that springeth out of the wall." I. Kings 4: 33. But
there were thorns and briars and hurtful weeds continually
springing up from the native soil, and growing promiscuously
among the plants, and these had to be rooted up by the plow and
mattock. I was directed to plow straight through the field
between the rows of plants, eyes in front on my row, and never to
look back. To be careful not to hurt the plants nor the vines,
for they had "tender grapes," but to stir the ground, root up the
thorns and noxious weeds. At first I was puzzled to distinguish
some of the weeds from the plants, as the former sometimes showed
leaves and blossoms resembling the latter, and I was frequently
dodging the plow around such; but the proprietor discovering my
want of understanding and experience, told me to plow up
everything between the rows, and spare nothing that was not in
line. I plowed on again, and now I turned up everything before
me - weeds, briars, thorns, frogs, (Rev. 16: 13), scorpions and
serpents. Now and then a nest of yellow jackets was stirred up,
and I soon began to see that I was at a business which exposed me
to danger. The briars and thorns often pierced my sides and
my eyes; the bees stung me, the serpents snapped at me, and I
was cringing on every side. But as I complained of these
difficulties the Lord of the vineyard shod my feet and "fenced
me with iron," (II. Sam. 23: 7,) and made my face strong and my
forehead as an adamant harder than flint." Ezek. 3: 8, 9. As
soon as I was seen by these reptiles thus clad in iron, they
nick-named me "Iron-Jacket," which name I have borne ever
since. But I sometimes, while plowing among these graceful and
fragrant plants, have almost forgotten these annoyances,
forgotten self, and home, and friends; especially just after a
gentle rain has fallen, and the dew has descended from Mount
Hermon. When the south wind has blown on the garden after a
rain, O how sweet the fragrance! How delightful the lilly and
the rose appear! how honorable is the company of the Gardener
when He cometh into His garden of delights!
"Awake, O heavenly wind, and come,
Blow on this garden of perfume;
Spirit divine, descend and breathe,
A gracious gale on plants beneath."
And now, brother Bodenhamer, to you and your readers, I
extend a Christian greeting, and remain, in tribulation, your
unworthy brother,
I. N. VANMETER.
FRAGMENTS
No. 5
FRAGMENTS
No. 6
FRAGMENTS
No. 7
THE PRODIGAL SON
Vol. 3, No. 8, March 15, 1870.
Macomb, Illinois, February, 1870.
BROTHER BODENHAMER: - As long ago as the time of the
Saviour, and even before, there appears to have been some boys
who did not like to stay at home with their parents, and their
brothers and sisters, but being dissatisfied with the order of
the house, and with the parental control, and conceiving the idea
that they could do better on their "own hook" than to listen to a
father's advice, left the old homestead and rambled off. And
where the two brothers were raised together it sometimes was the
case that the younger, instead of the older, left first, which
was contrary to the laws of nature and of God. My own
observation convinces me that this unnatural and unfilial
trait of character is fearfully on the increase among the
youth of the present degenerate times, in these "last days"
when Paul says they shall become "disobedient to parents,
unthankful, unholy, without natural affection," &c. II. Tim. 3:
2, 3. Christ, in the 15th chapter of Luke, speaks of one of
these dissatisfied boys leaving his father's house, his older
brother and the family, taking with him his part of the
estate and going into a far country. There, instead of the
young man pursuing a course of uprightness, morality and
industry, he wasted his substance in rioting and dissipation,
and soon spent all his living. He was now far from home,
without means of subsistence, and without friends or credit.
To add to his misfortunes a mighty famine arose in that land
and he began to be in want; and feeling the pinchings of
hunger, and looking at his tattered clothes, and having nothing
in his pockets, he was driven, as the best way he could then
think of adopting for a support, to join himself to a citizen
of that country and work for bread. His employer sent him
into the fields to feed swine, rather a low calling, one
would think for a proud young man who had recently quite an
estate in his hands, and whose father was well to do in the
world. He had no thought when he started out with full pockets
and well dressed from his father's well-stored house and barns,
and his well-fed servants, that he should ever see the day he
should have to feed swine for the mere sustenance of his mortal
existence; and his sense of pride and independence, with a
recollection of an affronted father and friends, forbid the
thought of returning home at this time. How could he endure the
thought of going home in his rags, penury and disgrace?
Without clothes, credit, money or health - a mere wreck of the
noble youth he once was! So he went to feeding swine, and
associating with the unclean in their filth in order to get
bread; but the famine so increased that no man had any to give
him, and his hunger became so great that he would have eaten
husks, but they had no sustenance in them for a hungry man.
Under these circumstances he "came to himself," and was fully
convinced that there was but one alternative to prevent the
certain pangs of starvation and death: that was to return to his
father's house without delay, while he yet had strength to go.
He resolves now to arise and go to his father, but a
consciousness of his guilt and disobedience, against both his
earthly father and his Father in heaven, forbids all hope of
being received at home with any degree of joy, or even allowed
to enter the threshold of his father's mansion; so he makes up
his mind to confess all his guilt to his father on sight, and
beg no more liberty or honor than a hired servant enjoyed -
a place in the kitchen; for even these have "bread enough and
to spare, and I perish here with hunger." - Under the deepest
emotions of shame and repentance, and pinched with hunger and
clothed in rags, the son of misery and want wends his way
towards the door of an injured father. But as he approaches the
precincts of his former home, he thus soliloquizes: "Will not my
father, when he sees my rags and learns the history of my shame
and dissipation, forbid me to come inside of his enclosures or to
enter his door? Will he not be so shocked and disgusted at the
appearance of his once respectable son, and so angry against me
that he will disown me forever? I cannot expect and surely
deserve nothing better." But long before he reached the
homestead, the father somehow looking in that direction, beheld
the long lost boy a "great way off," and knew him,
notwithstanding his rags, and his compassion yearned over him,
not only because he was his flesh and blood, but because of his
destitution. So his father ran and met, embraced and kissed
his truant but repentant son, who, from the sincerity of his
heart cried out, "Father, I have sinned against heaven, and in
thy sight, and am no more worthy to be called thy son." But did
the father suffer him to come into his house, and into the
society of the family? Not just yet. He is too ragged and
filthy. Don't let the family see the wretchedness and shame of
our noble boy. Don't mortify his sense of decency by ushering
him into the parlor thus in his rags. He may have a mother and
sisters in there. Matthew 12: 50. Nay, go, my servants, and
bring the best robe, and put it on him, first divesting him of
his filthy rags; and put shoes on his feet and a ring on his
hand, and let us kill the fatted calf and feast and rejoice over
this our lost son who is now found.
Brother Bodenhamer, and brethren, can you bear with me till
I make a brief application of this subject? - Though it appears
to me that this "fragment" is about to become a basketful. The
parables of the lost sheep, the lost piece of silver, and the
prodigal son, were all spoken just after the Pharisees and
Scribes had murmured at Jesus for having compassion on "publicans
and sinners;" who were the lower classes of the community and
hated by the self-righteous. Among these sinners were many
Samaritans, whom Jesus blessed, and against whom the Jews held a
constant hate. See John 4: 9; II. Kings 17:24-41; Luke 10:33.
- History informs us that the Samaritans were the descendants
of the ten tribes who revolted under Jereboam, (I. Kings 12: 19,
20) but were very mixed with foreign blood, and had at this
date become very idolatrous, and had spent all their substance,
and had lost all their privileges under the law. Many of these
were now returning, and were more ready to show compassion on a
fellow creature in distress than priests or Levites. Luke
10:33. The Prodigal Son represents these revolted tribes, or
lost sheep of the house of Israel. As they were now returning
to their father's house, and when Jesus shows them any
respect the older brother is envious and jealous, and is not
willing that the rebellious should be forgiven nor blessed.
The older brother, the house of Judah, who stayed at home, had
all the privileges that were ever given, and why get angry at
the bestowal of blessings upon the repenting brother? But the
prodigal also may represent the Gentile church, or the people
of God among the Gentiles, forsaking idols and coming to the
house of God. But I cannot close without noticing the
experimental application and fitness of this parable a few
moments. We see the prodigal sinner wandering far away from
the paths of rectitude and from God, wasting his substance and
spending his time, health, talents and blessings in riotous
living; full of self conceit, and opposed to the legal
restraints of his Father in heaven. - But when God awakens the
soul to see where and what he is, he soon begins to feel a
famine within, and realizes that he is destitute of any goodness
of his own, and he goes and joins himself to a system of works;
but the famine increases, and the law gives him no substance,
not even husks. He is mixing with swine, with the unclean, but
their food does not suit his appetite nor relieve his wants; but
when he is brought by the Spirit to realize his awful state of
just condemnation and absolute helplessness, he then is brought
toward his Father's house, saying, I have sinned against heaven,
and in thy sight and am worthy of nothing. But God sees him
afar off, and in everlasting love and divine compassion
embraces him in forgiving love, before he is brought into the
house of God; strips off his filthy self-righteousness, puts on
the spotless robe of Christ, shoes him with the preparation of
the gospel, and puts on his hand the ring of eternal love. Thus
clad he is brought into the house of the banquet, and there is
joy in the presence of the angels. O what compassion is here
displayed on the part of the Father, and what unspeakable joy and
endless gratitude should fill the heart of the redeemed sinner!
This parable also will fit the case of a back-slider in Zion,
exactly, but I have been too lengthy already. The above fragment
is submitted.
I. N. VANMETER.
FRAGMENTS
No. 8
OIL AND MEAL
Vol. 3, No. 10, April 15, 1870.
Macomb, Ill., March, 1870.
BROTHER BODENHAMER: - I have felt for months past that I was
occupying too much space in your little paper, for the amount of
edification I presume my scribbling has contributed to its
readers; and were it not that you are still soliciting
contributions from your readers to supply the columns of the
"Landmarks," I should not so often intrude upon you and your
readers. But here I am again with another Fragment, and if you
approve it, and any of the Lord's little ones shall receive a
crumb of comfort and consolation from it, I shall be gratified.
How often does the Lord work out of the sight of mortals in
the accomplishment of his purposes? How high are his ways and
thoughts above that of blinded human reason? How unsearchable
are His judgments, and His ways past finding out! He destroys
the wisdom of the wise, baffles the best laid plots of wicked
men, and checkmates the hellish designs of the wicked one when
they are opposed to His gracious purposes in behalf of his
children.
During the great famine in the days of Elijah, while the
wicked Ahab was hunting him in order to destroy him, and
searching all the surrounding kingdoms for the object of his
vengeance, how little did he and his emissaries imagine that
Elijah's God was feeding the old prophet within twenty miles of
Jerusalem? And how contrary to the laws of nature, to reason,
and out of the sight of mortals that God should send him his
daily supplies of bread and flesh in his lonely retreat by the
fowls of heaven! But the Lord will provide for the wants of his
children, though it may be by a miracle. The prophet may have
wondered where these winged messengers got their food, and how
they could find him in his hiding place. Will they come again,
and again, morning and evening, and supply my daily returning
wants? If not, I must inevitably perish. How often he was
reminded on this miraculous provision for his very existence.
But he called to mind that the Lord whom he served had declared
"I have commanded the ravens to feed thee there." I. Kings 17: 4.
But after a while the brook that supplied him with water dried
up. What now shall I do? He must have water as well as food.
The prospect is gloomy; doubts are ready to rise, and distrust is
creeping into his heart. "Will the Lord cast off forever? and
will he be favorable no more? Is his mercy clean gone for ever?
Hath God forgotten to be gracious?" Psa. 77: 7-9.
"Since so many mercies past,
Will he let me sink at last?"
No; in the last extremity, when all was dark before him, and
he at his wit's end, the Lord informed him of another means of
support, equally as unexpected as the other. There was a Gentile
city some two hundred miles north called Zarephath, (Sarepta). To
it the prophet was directed to go, by the word of the Lord,
"Behold, I have commanded a widow woman there to sustain thee."
Reader, how do you think the prophet ever got through the country
such a distance without being captured by the King's subjects who
were under oath to report if they found him? Chapter 18: 10.
But the "way of man is not in himself; it is not in him that
walketh to direct his steps;" and hence the prophet reached the
gate of the city in safety. But, poor old man, how weary, and
hungry and thirsty! Had he been long in finding this widow he
might have sunk under his fatigue and want; but, blessed be God,
the very woman upon whom his life depended was there. The thirsty
man, recognizing her as "the widow" whom God had appointed to
sustain him, begged her to bring him a "little water," and as she
was going to wait on him he added another request for a "morsel
of bread." Did you ever ask yourself, reader, why the prophet
was sent to this poor widow for sustenance instead of some
honorable and wealthy man? Had he been sent to and sustained by
the opulent, the hand of the Lord had not been seen in it; but as
God has ever chosen the poor, the weak and the despised things
of this world, through whom to glorify his name, and accomplish
his purposes, so in this case a destitute widow is chosen to feed
the prophet during the mighty famine. This widow was not the
only one that ever gave a disciple a cup of cold water, or cast a
mite into the treasury of the Lord, as many of the Lord's
way-worn ministers can testify.
At the second request of the prophet, the destitute woman
was compelled to divulge the mortifying fact of her poverty,
declaring to the hungry man that she had but a "handful of meal
in a barrel, and a little oil in the cruse." But the wants of
the man of God were urgent and must be supplied. - Herself and
little son had consumed all but a handful during the great
dearth, and now she was about to prepare the last morsel and eat
it, and then she and her son looked for nothing but a certain and
awful death. But the prophet tells her to fear not, but make him
a little cake and then make for herself and son; "For thus saith
the Lord God of Israel, The barrel of meal shall not waste,
neither shall the cruse of oil fail, until the day that the Lord
sendeth rain upon the earth." And she did as she was told, and
fed the prophet and her household for many days, even until the
earth was blessed with rain, and the meal wasted not. The widow
goes daily to her barrel, and finds each day a little still
there, just enough for one meal for the family. - "Will it do,"
says she to herself, "for me to take all there is in the barrel
this time? What will we do for meal tomorrow? Yet it will take
all there is to supply the household a respectable repast." - How
often she raked the bottom, and scraped up the last handful of
meal she could find! How often was she reminded of her
dependence on the word of the Lord, and on him to miraculously
supply the absolute necessities of their existence? Had He
filled her barrel to the brim at any one time, she might have
become forgetful of her dependence, and might have become
gluttonous, but she must daily see the bottom, and be reminded
every morning of her dependence for fresh supplies of meal and
oil. She had drained the cruse the day before, and now she
finds just enough again to answer in making the next cake.
If she doubts the word of the Lord any morning when she
rises, she goes into her pantry and looks into her barrel again,
even to the very bottom, and there she sheds tears of joy, and
feels to weep over her unbelief in the promise of God. And the
meal wasted not, neither the oil till the time of plenty. So it
was with Israel in the desert; they had to gather a little manna
every day, except on the Sabbath, and was reminded of the Lord's
mercies being fresh every morning. "Give us this day our daily
bread." Though the outward man perish, the inward man is renewed
day by day." "As thy days so shall thy strength be." "My grace
is sufficient for thee." "I will never leave thee nor forsake
thee." I must quit this in the middle. - Brother Bodenhamer, may
you and your readers get a daily handful each.
I. N. VANMETER.
FRAGMENTS
No. 9
FRAGMENTS
No. 10
FRAGMENTS
No. 11
FRAGMENTS
No. 12
A SPARK OF GRACE
Vol. 3, No. 21, October 1, 1870.
Macomb, Illinois, 1870.
Brother Bodenhamer: - The above text, though not found in
the Bible, is often repeated, and appears to be extensively
incorporated into the system of religion as held by all who
contend for a conditional salvation; i. e., it is contended by
them that all men possess by nature an inherent spark of grace,
or germ of holiness some where in them, which they may cultivate
and nourish till it may ripen into life eternal. I shall in this
fragment try to refute this theory, and shall oppose it by
another text not found in the Bible, viz., Total Depravity;
though the truth of the latter theory I believe to be fully
taught in the Scriptures.
If I succeed in overthrowing the first theory, I shall
establish the second; for if man by nature is destitute of any
goodness or grace, he is, necessarily, in a state of total or
entire depravity. To the law, then, and to the testimony.
We shall draw from the language of inspiration a description
of man in his fallen state, and try to learn his pedigree from
the pens of men moved by the Holy Ghost.
The nation of Israel were blessed above any other people on
earth with moral advantages, and yet it was said of them as a
body, "The whole head is sick, and the whole heart faint. From
the sole of the foot even unto the head there is no soundness in
it; but wounds, and bruises, and putrefying sores." Isa. 1: 5, 6.
With this positive and sweeping testimony we might rest the case
of the descendants of Abraham. They have no moral soundness in
the head, nor in the heart, and the whole man is a mass of moral
putrefaction. Where then does there reside any spark of grace,
or germ of holiness? The head says, It is not in me, and the
heart answers, It is not in me, and the whole man responds to the
query, Look not for it in me, for I am corrupt.
At an earlier age of the world, before the flood, God, in
his infinite scrutiny examined the race of man, and he "saw that
the wickedness of man was great in the earth, and every
imagination of the thoughts of his heart was only evil
continually." "And God looked upon the earth, and behold, it was
corrupt: for all flesh had corrupted his way upon the earth."
Gen. 6: 5, 12. The above is a dark picture of our race as seen
by the all-searching eyes of the Creator before the deluge swept
them away, and no goodness was found in their hearts, but all
flesh had corrupted his way. But at a later period of the
history of our fallen race, not only Isaiah, as has been
already quoted, but another inspired writer, contemplating our
corrupt and depraved nature, declares that "The heart is
deceitful above all things and desperately wicked: who can know
it?" Jer. 17: 9. The heart, then, was no better in his day than
it was previous to the flood - no improvement - no goodness
found, but on the contrary, They will revolt more and more, is
the voice of inspiration.
But if there remains any doubts about the matter, and any
one still questions the corruption and depravity of the entire
race, both Jews and Gentiles, his attention is invited to the
language of David, as quoted by the apostle, to wit: "We have
before proved both Jews and Gentiles, that they are all under
sin." But to what extent are they under the dominion of sin? Let
inspiration answer: "There is none righteous, no, not one. There
is none that understandeth, there is none that seeketh after God.
They are all gone out of the way, they are together become
unprofitable; there is none that doeth good, no, not one. Their
throat is an open sepulchre; with their tongues they have used
deceit; the poison of asps is under their lips: whose mouth is
full of cursing and bitterness. Their feet are swift to shed
blood. Destruction and misery are in their ways, and the way of
peace have they not known. There is no fear of God before their
eyes. Rom. 3: 9 to 18. The above catalogue of crime and
corruption presents man in a deplorable state, and examines him
in detail, and no good is found in the throat, or tongue, or
lips, or mouth, or eyes, or feet; hence every mouth is stopped,
and all the world becomes guilty before God. Where is any
inherent goodness in such a polluted creature? Where can any
spark of grace exist in such a mass of sin and corruption? In
a heart full of iniquity there is no room for any goodness.
But as some contend that the foregoing quotations allude
more to the corporeal than the mental man, (a mere subterfuge,
however,) we shall examine more particularly the mental man in
the light of revelation. We have already found that the heart,
the seat of the affections, is desperately wicked and deceitful;
and Christ says, "Out of the heart proceed evil thoughts,
murders, false witness, blasphemies." Matt. 15: 19. Such a
fountain of corruption cannot contain any thing good, while
thus corrupt, nor can it send forth any other than a corrupt
stream. Paul says, "The carnal mind is enmity against God: for it
is not subject to the law of God, neither indeed can be." Rom. 8:
7. And again, "The god of this world hath blinded the minds of
them which believe not." II. Cor. 4: 4. So there is no spark of
grace in the mind of the unregenerate. The apostle says, "Having
the undertanding darkened being alienated from the life of God
through the ignorance that is in them, because of the blindness
of their heart." Eph. 4: 18. Again, "There is none that
understandeth, there is none that seeketh after God." Rom. 3: 11.
The understanding then is destitute of a spark of grace or
goodness. The judgment or understanding is so perverted that
they "call evil good, and good evil, put light for darkness and
darkness for light," &c. The conscience is seared with a hot
iron, and the mind and conscience are defiled. But what about
the affections of the natural man? He loves darkness rather than
light, because his deeds are evil. He hates the light, and will
not come to it lest his deeds should be reproved. John 3: 19,
20. But what about the free will and the desires of the poor
fallen creature? The case is a deplorable one to contemplate: "Ye
will not come unto me that ye might have life." We will not have
this Man to reign over us." "Depart from us, O Lord, for we
desire not the knowledge of thy ways." They are led captive by
the devil at his will. How destitute then of grace, and of
goodness are fallen men! How utterly helpless are sinners, who
are dead in trespasses and sins! Where now is free will? "No
man can come to me, except the Father which sent me draw him."
"It is not of him that willeth, nor of him that runneth, but of
God that sheweth mercy."
Do I belong to such a degenerate and helpless race? That in
me, that is in my flesh, dwelleth no good thing? Oh, deplorable
and wretched state! Oh, what height and depth, and length of
love must be found in the bosom of the eternal mind, that led Him
to provide mercy for such helpless sinners! Unless He loves with
an everlasting love, and draws sinners with lovingkindness, they
are undone forever.
Draw me, O Lord with love divine,
And I will follow thee:
Turn me, and on my darkness shine,
That I myself may see.
I. N. VANMETER.
FRAGMENTS
No. 13
DAVID AND GOLIATH
Vol. 3, No. 24, November 15, 1870.
Macomb, Ill., November 1870.
Brother Bodenhamer: - The good old Book lies before me,
opened at the 17th chapter of I. Samuel, and it strikes me that
the youthful David, meeting and slaying the champion of the
enemy's army, sets forth, typically, in many respects, Jesus, the
son of David, meeting and overthrowing the enemy and accuser of
his brethren. I shall, by your permission, very briefly notice a
few of the particulars in the character and life of David,
wherein he appears to be a type of Christ.
In the first place, David, when he was anointed by Samuel to
be King over the national Israel of God, was but a youth in
humble life, that of a shepherd boy, who would have been
overlooked by the world, by his own countrymen, and was about to
be overlooked by the prophet; but God, who looketh on the heart,
rather than on the outward appearance, pointed him out to the
prophet as the future King over His people. - See chapter 16: 6,
7. So Jesus, our spiritual David, was rejected by his countrymen
and brethren, as of too humble a birth and condition of life,
born in a manger, and reputed to be the son of a carpenter, yet
he was anointed with the oil of gladness above his fellows. (Psa.
45: 7,) and the Spirit of the Lord God was upon him. Isa. 61: 1.
In the second place, David was persecuted by his enemies for a
time, under the jealous Saul, and subjected to sufferings and
scoffs before he was exalted to the throne of Israel. So Christ
was a man of sorrows, and acquainted with grief; was persecuted
and mocked by the jealous and haughty spirit of the self-
righteous and arrogant Pharisees, before he was exalted to the
throne of his glory.
But David, thirdly, had to exhibit his power in the
overthrow of his people, and give evidence of his love and
devotion to them and their cause, before he was established in
his kingdom. So it was with Christ.
Let us see how the parallel runs. The Philistines, the
implacable enemies of Israel, were gathered together in full
force against Israel, and met them in the valley of Elah, and set
the battle in array. The champion of their armies, a mighty
giant, called Goliath, goes in advance of his armies, and defies
and challenges the armies of Israel. In view of this mighty
giant, six cubits and a span in height, the staff of whose spear
was like a weaver's beam, clad in a coat of mail, the armies of
Israel trembled with dismay, and even Saul himself was sore
afraid. So the spiritual Israel of God are met in the vale of
sin and condemnation by their spiritual enemies, under the prince
of darkness, who defies the trembling ranks of Israel; and in
view of such a roaring lion, and sensible of their own weakness,
they quake with fear. The giant continues his defiant challenges
and temptations against Israel for forty days, calling for their
strongest man to meet him in mortal combat. So the devil tempted
and tried our Redeemer forty days and nights. Goliath reminds
Israel that they are servants to Saul, and if he can overcome
their strongest man they shall become the servants of their
enemies and victors. So the devil suggests to God's Israel the
humiliating fact that they are under the law and servants to sin,
and if he can conquer them they shall be his servants; but this
mighty champion of the enemy proposes that if the trembling hosts
of Israel can find a man that can slay him, "then we will be your
servants." Well, we shall see the result presently.
The two armies are in array in the valley, Israel advancing,
but faint-hearted, and falls back in dismay at the sight of the
terrible giant and his spear. In this critical hour of distress
and trouble in Israel, when their all was at stake, and when all
appeared likely to be lost, the young David appears in camp, and
proposes to meet this mighty enemy, this uncircumcised
Philistine, in mortal strife.
He hears this enemy defying the armies of the living God,
and he determines to meet him in the name of the God of Israel.
Some are ready to encourage him, and offer him great rewards,
even that of the King's daughter to wife, and that his family
should be free in Israel. So when there was no eye to pity, and
no arm to save the Israel of God, Christ makes his appearance to
meet the powers of darkness, saying to his desponding Israel: "I
will contend with him that contendeth with thee, and I will save
thy children." Isa. 49: 25. He came with strong hand, and his
arm shall rule for him: behold his reward is with him and his
work before him. The promised bride, the King's daughter, is all
glorious within, and her raiment of wrought gold; no wonder then
that our spiritual David should give his life for her. But young
David was chided and ridiculed by his own brethren for his
seeming impudence and arrogance; and so Christ was derided by
his brethren and countrymen. See Matt. 13: 55. But Saul,
willing to see the youth meet the mighty champion, and risk a
battle on the disputed ground, endeavors to arm him for the
struggle and the deadly conflict; but the coat of mail and the
armor of Saul did not suit the young warrior, either to travel
in or to fight in. So when Jesus was about to meet and
grapple with the enemy of souls, the King of terrors, and to
contend with all the powers of darkness, no earthly arm, no
secular authority or power, no royal protection of covering,
would assist him in the awful conflict. Young David goes alone,
with his sling and five stones, the haughty monster approaches
the stripling, disdains and curses him in the name of his gods.
David replies, reminding his mighty antagonist that he had come
in the name of the God of Israel, and that he should presently
take his head from his shoulders. The Philistines exult, while
the anxious armies of Israel look on and tremble.
Out of all the thousands of Israel none is found to
accompany the lone warrior, none to assist or uphold; and yet all
was staked on the result of the struggle about to take place in
the valley of Elah. The life and liberty of the people of Israel
were suspended upon the victory of this lone warrior and daysman.
"And I looked, and there was none to help; and I wondered that
there was none to uphold; therefore my own arm brought salvation
unto me, and my fury, it upheld me." "I have trodden the
winepress alone, and of the people there was none with me." "Then
all the disciples forsook him and fled." See Isa. 63, and Matt.
26: 56.
The young hero, trusting in the Lord of hosts, and with a
holy zeal for His cause and people, hurled a stone from his sling
that brought his mighty antagonist to the ground, and running
upon him he trod on his vanquished foe and beheaded him with his
own sword. The disheartened hosts of the Philistines now fly in
dismay, a shout goes up from the camps of Israel, and they pursue
and overthrow the enemy in heaps. The inhabitants of the land of
Israel now come out of their cities rejoicing with music and
dancing, ascribing victory to him who was to reign over Israel
soon, and drive out the enemies of the land. In like manner when
Christ, the captain of our salvation, come to destroy him that
had the power of death, that is the devil, and deliver his people
from captivity, sin and death, he hurled a shaft of almighty
power against the enemy, and trampled him in his fury. The Lion
of the tribe of Juda, the Root of David, prevailed over all the
powers of darkness, led captivity captive, triumphed over death,
hell and the grave, and obtained eternal redemption for us. This
triumphant King is the Lord, mighty in battle, and mighty to
save. Let the inhabitants of Jerusalem sing and shout for joy.
Let sinners redeemed, love, praise and adore the Son of David,
and let his heralds lift up their voice and sound his fame
throughout the land.
Yours to serve,
I. N. VANMETER.
FRAGMENTS
No. 14 - 18 (not found yet)
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