Milford chronicle., 1904-08-19


Never charge your doom upon you
mother. your wife, your child, yOu
surroundings. when you have no ont
to blame but your own sinful self. D,
not try to conceal sin with cOwardly
words such as those which Adam ut
tered when he said, yes, | sinned bu
the woman whom thou gavest to be
with me. she gave me Of the tree, and
did eat"
But why should our first ancestors
have concealed themselves in their hid
ing places of sin? Why should they
have run away after the fruit of
the forbidden tree was eaten? Why
did they incriminate each other and
the serpent after they were brought
forth from their arboreal retreat? Did
God want to destroy them, as so many
seem to think? l confess that in my
younger days l used to picture God as
a tyrant monster, when he was seek
ing those two frightened. fleeing sin
ners. l used to think his voice was
harsh and condemnatory. that the call.
Adam. where art thou?" had in it the
roar of wild African lion starting
forth at night to seek his prey. But a
Few years ago my mind entirely chang
I'd in reference to this, for then l heard
great English preacher say: This /
all Of God in the garden of Eden was /
lot the call TO death, but to life Gods /
all, Adam, whore art thouT was the
pleading call of sorrowing father
eeking lost and a waywaM child"
{ is the same kind of a call the pil-
rim fathers used when as a searching
arty they went forth into the dark
-oodS seeking a lost child. It is the
anne call that you would give if your
oy were lost in the jungles of the
indian hills Then you would call. "AIy
Mid, Oh, my child, cannot you hear
" voice" As God was calling to our
ncestors to come forth out of their
ding places Of sin and they would be
'rgiven, God the Father is calling TO
III and TO me: Come home. We
carried and lost sinner Come home"
Love ReiEned Everywhere.
mus we started this sermon with a
irden; we are going to end it with
Irden. The apostle Paul sees IN the
Dry Of our first homestead a wrecked
ID disorganized animal and vegetable
ID archaeological and ornithological
d human world. He leads us to see
W the whole Creation-the birds of
air, and the fishes of the sea. and
beasts Of the forest, and the flow
Of the felds-were influenced
'ough and had their natures changed
the sins of man. Once love reigned
arywhere. Now the law of life is
pendent upon the survival of the
est The eagle begins to mount
her and higher and higher. not to
ne nearer to the heavens to see God
that On account of the greater
ltlde he can have a wider horizon
swoop; that with his keen eve he
see the helpless dove afar off
which the feathered murderer can
nge that terrible beak and rip and
and slay. Once the trees as lovers
tched forth their arms of branches
with rustic and moan talked to
other until for very love they
nbled with delight. Then it was
ction, wooing affection. and tender
!, enchanting tenderness. But now
batteries of the storms are nm
'ered, and the thunderbolts are Y
ed at their hearts. Now the mighty
st giants, not as lovers, but as dy az
warriors, grOan and totter and "
Once the lion and the lamb Law IN
n side by side to sleep. But after
sin Of man the caress Of the shag-
brute was the prelude to bite
which the helpless lamb was CASH HIM
nd torn and became a meal for its
t this is not the end. The same
red writer tells us that the time r.
come when creation itself also
u be delivered from the bondage
into the glorious liberty =
le children of God" Then shall Il A
ay Of universal peace dawn. which Fl
ancient prophet described. when
My will men cease from war. but
nmal creation will cease to de N
one another, and again the wolf Hill
also dwell with the lamb. and
eopard shall lie down with the A b
and the COW and the bear shall inst
and their young ones shall lie
together and the lion shall eat