Earlier text: THE PRODIGAL SON.—LUKE XVDISCUSSION IN CHARLOTTE, MICH.
By Uriah Smith
WHEN the advocates of a new and living faith go forth to arouse a formal church and careless world to present truth and present duty, experience thus far has shown it to be the rule, that the representatives of the popular theology will rise in the fancied strength of those errors and traditions which are gray with the dust of antiquity, and endeavor to repel the innovators by whom they are so rudely shaken. To this rule the late effort of Brn. Hull and Loughborough with the tent in Charlotte, Mich., has proved no exception. Truth, here as elsewhere, in its promulgation came into inevitable conflict with certain doctrines which are at once the offspring and relics of paganism and the dark ages. This, the public champions of these doctrines were of course unable to brook, and so with the rallying cry, that "the doctrines of the church are assailed, and strange things are brought to our ears," they came to the rescue of their cherished theories. The Methodist minister of the place entered the lists and threw down the gauntlet in behalf of the doctrine of the immortality of the soul. Bro Hull accepted the challenge. The following question and preliminaries were agreed upon: PROPOSITION. "Resolved, that the Bible distinctly teaches that man's conscious existence is endless." Eld. J. Jones affirmative, M. Hull negative. The disputants adopted the following rules by which to be governed during the discussion: "Rule 1. Each party to the debate to deliver forty-two half-hour speeches; or the debate may be closed sooner by the mutual consent of the parties. "Rule 2. That affirmative to have the opening speech. His forty-second speech to be given one-half before the negative's last speech, and his remaining fifteen minutes to close the discussion. "Rule 3. The rules of Hedge's Logic, pp. 159-162, to be followed in this discussion. "Rule 4. Each party to this debate to choose a moderator, and the two so chosen to choose a third, who shall act as president of the meetings. "Rule 5. The debate to commence Tuesday morning, July 1, at 9 o'clock. "Rule 6. There shall be no publication of this debate without the consent of the parties. "(Signed) Joseph Jones, Moses Hull. "Charlotte, June 24, 1862." As there is to be, according to the sixth rule above given, no publication of the debate without the consent of the parties, I shall not even give a synopsis of the arguments used, of which I have extensive phonographic notes, but speak of this theological engagement merely as a spectator on the field of conflict. It would naturally be supposed that a person in forty-two half-hour speeches would be able to give a most thorough and extensive exposition of the immortality question. The affirmative, contrary to the wishes and judgment of the other side, insisted that he could not get out his evidence in any less than that number of speeches. Another fact should be mentioned in this connection. He had made his boasts that the annihilationists, as he unjustly terms us, have just about such a course to pursue, so much ground to go over, and so much evidence to present, and then their "tape" would all be run out, and they could go no further. His intention was to exhaust the negative in about three days, and have the rest of the time to present positive evidence for his side of the question. In view of all these claims, what will be the surprise of the reader to learn that in his forty-two speeches he occupied the full half-hour allotted to him scarcely a half-dozen times, some of his speeches being only fifteen minutes in length, one ten, and another nine! It was many times evident upon which side the scarcity of "tape" existed, and this was the more striking on account of the braggart claims put forth by that side. If Eld. J. really supposed that but a limited amount of testimony could be produced in favor of the unconsciousness of the dead and destruction of the wicked, he had that misapprehension most effectually corrected. Let another fact be noticed, namely, the point-blank departure from all just principles of disputation, as set forth in Rule 2, giving to the affirmative the closing speech. This advantage was strenuously claimed by that side. And when Bro. Hull inquired if he could have the same privilege if he would so word the question as to take the affirmative himself, it was peremptorily denied. Such means in the eyes of the honest and unbiassed, can but be prejudicial to any cause in behalf of which they are employed. It has been asked why Bro. Hull would consent to enter the discussion upon such terms. The answer is, Because truth can afford not only to be fair, but even to surrender some of its positive rights, when error in trembling consciousness of its own innate weakness, is unwilling to enter into the engagement without them. Preliminaries being thus arranged, the discussion commenced as per appointment, Tuesday morning, July 1, at 9 o'clock, and continued, Sabbath and Sunday excepted, with three sessions daily, till Wednesday noon, July 9th. It had not continued half this length of time, had not the moderators, fortunately or unfortunately, been the most lenient persons in the world. It will be borne in mind that according to the wording of the proposition under discussion, the disputants should have confined themselves exclusively to the Bible testimony on the question, and yet for the first two days the affirmative scarcely referred to the Bible at all, but frittered away the precious time of the audience in presenting the philosophical argument, man's immateriality, &c., the assumed universal belief of mankind upon this question, and the inborn desire of all men for immortality. As it was the duty of the negative to follow him, though he went everywhere but where the question called upon him to go, Bro. Hull promptly met all these arguments by showing that every philosophical argument that would go to show man immortal, would apply with equal force to beasts; and so, proving too much, prove nothing. He showed that the supposed universal belief of mankind in the immortality of the soul was not true in fact, it being positively contradicted by even the fragments of history that have come down to us from ancient times. And as for the desire of all men for immortality, the argument is defective in two particulars; for the desires which all men have are not for existence in itself considered, but for happiness, which the advocates of immortality do not believe they will all receive, any more than we; and second, it must be shown that all men have what they desire, before their desires for immortality will have a feather's weight in proving that they have it. An effort was made on the part of the affirmative to throw odium upon the advocates of man's mortality, by claiming that they degrade man to a level with the brute. But when it was shown that every argument used in behalf of man proves just as much for the brute, "Oh," says Eld. J., "we do not degrade mankind to a level with the brute, but we bring the brute up to a level with mankind." A profound distinction truly, and one which cannot fail to be appreciated by all! It will not be necessary here to even name the points which Eld. J. endeavored to make in favor of his position, or as objections to ours. The reader will find them all, and as many more, stated and answered in almost any of our published works upon this subject. I will name two items only. 1. The argument of Eld. Jones upon the case of Saul and the woman of Endor, was precisely the argument by which modern spiritualism is sustained. Bro. H. pressed him closely upon this, and showed by unmistakable points of identity that according to Eld. J.'s position upon that scripture, he was beyond dispute, in theory a spiritualist. But Eld. J. does not like to be proved a spiritualist, and how was he to show that he was not one? Here was the pinch. He could not do it by anything in his theory; for that is the very foundation of spiritualism; and yet it must somehow be done. There was no other way, at least he probably conceived of no other, but to heap vituperation and abuse upon the spiritualists personally, a treatment which, in his extremity, he was not slow to bestow upon them, and of which he was by no means sparing in amount. This blindfold sally had one most decided effect, and that was to alienate from him personally, if not theoretically, many of the most respectable and influential citizens of the place. 2. To show how studiously Eld. Jones avoided coming to the question at issue, I will state that only two passages were brought from the Bible to prove the unending existence of the wicked, and these were not produced till the very last session of the debate. But until he came to these texts he had not come to the point; for the question had reference to the endless conscious existence of man; and though it could be shown from the Bible that there is a part of man that is left in a conscious state after death, this fact would by no means prove its endless existence. The first of these texts was Matt. xxv, 46, and the second was 2 Thess. i, 9, which beats the very brains out of his interpretation of the first. But the inquiry will here arise, what has become of that class of texts which are usually so promptly forthcoming on this point? Where is the rich man and Lazarus, the never-dying worm, the quenchless fire, the torment day and night forever and ever, &c., &c.? Is Orthodoxy growing distrustful of its strong holds, and shivering with fear within its ancient ramparts? Considering that these texts were all passed by, the reader may judge how the time was occupied during the long debate of six days and a half. For a man to insist that he could not produce his evidence in any less than forty-two half-hour speeches, and call upon the community to attend upon his efforts day after day at this busy season of the year, and then fail in almost every instance to fill up his time, to avoid the question, and occupy the hours in the most tedious repetition, winding up and drawing out his "tape" for the fifth or sixth time, was considered by many nothing more nor less than an imposition upon the community. With a due adherence to the proposition, four evenings would have furnished ample time for a full discussion of the subject. Why their patience was taxed for a longer period than this, the people fully understand. But the discussion closed up at last. The six days and a half finally expired. The forty-two speeches on each side were at length all made. And what was the result? Whatever had been done in favor of orthodoxy, and against the truth, was invisible to the naked eye. Truth came off unscathed from the conflict. Bro. Hull had liberty, and clearly showed upon which side the truth lay. A good work is begun in Charlotte, which can but be aided by this effort against it. Ten have been baptized, and further reports of the progress of truth will doubtless come from there soon. U. S. GENERAL CONFERENCES.
By John Nevins Andrews
THE remarks of Bro. Waggoner in a recent number of the Review concerning general conferences, meets my hearty approval. I trust that the work of organization will be completed by establishing State conferences, where they do not now exist, and general conferences that shall represent the whole body of the brethren. In this way we can act with efficiency; but otherwise we shall be thrown into confusion every time that concert of action is especially necessary. The work of organization, wherever it has been entered into in a proper manner, has borne good fruit; and hence I desire to see it completed in such a manner as shall secure its full benefit, not only to each church, but to the whole body of the brethren and to the cause of truth, so dear to all. The work is the Lord's, and yet each of us may do something to advance it. The commandments of God and the testimony of Jesus will be the watchword and standard of the remnant through the time of trouble before us, and onward to the gates of the holy city. A people thus united in the bonds of truth and of Christian fellowship, should be prepared to act together as one body for the advancement of the cause of Christ. J. N. ANDREWS. Youth and Its Consequences
If the spring put forth no blossoms, in summer there will be no beauty, and in autumn no fruit. So, if youth be trifled away, riper years will be miserable. OUR CHART AND COMPASS.
By J. W. Wright
We often hear our life compared to a voyage, and there is a striking analogy in this comparison. While there are many thoughts suggested to my mind by it, perhaps a few may be interesting to the readers of the Review. It is very necessary that a seaman have a good chart, for surely no person would think of navigating a strange and dangerous coast, without a chart with every light, landmark, rock and shoal, accurately laid down, for we know that it is the most dangerous part of the voyage when we near the coast, surrounded as we are by fogs, rocks, quicksands, and dangers of every description, to which we are not exposed when out in the open sea with plenty of sea room. Now we are provided with just such a chart. It is the Bible. Without this we should be exposed to dangers on every hand, while out upon the broad ocean of time; but if we study it prayerfully, and follow the directions it contains, we shall at last anchor safely in the haven of eternal rest. It is not only necessary that the seaman have a good chart, he must have a good compass also; for without this his chart will avail him nothing. He may, to be sure, think he is sailing according to the directions given on the chart, but still be very widely off the mark. Therefore, I say a good compass is indispensably necessary, in order to follow the course laid down on the chart. Let us see if the great Captain of our salvation has not left with us so valuable an article. Among the many promises written for our comfort, read the following: "Howbeit when he the Spirit of truth is come, he shall lead you into all truth." John xvi, 13. The spirit of God is to the Christian what the compass is to the mariner. The good compass points to the pole; and when free from other influences, may be depended upon. To illustrate, let us suppose an inexperienced navigator should commence his voyage with the sea calm and smooth, and his compass pointing steadily to the pole. He will at once set it down as a first rate compass. Well thus far his judgment is good, but presently the winds begin to blow, the once smooth sea is all in commotion, he looks at his compass, which he sees is very unsteady and fluctuating, he says his compass is worthless, and is about to abandon it, when he is prevailed upon by some of the crew to wait until the storm is over, when to his joy he finds his compass still true. And even so it is with the Christian, when he is converted and filled with the Spirit of God, he feels that he has all that he can desire, and professes himself willing to trust it to point the way across the world of waters before him. But when the storms of adversity and persecution come, and he gets out into the broad sea of affliction, he begins to despair of reaching the destined port, and it is at this time that the great enemy of souls suggests to him that his compass is not true, and he is about to abandon it when he is influenced by some fellow pilgrim, more experienced than himself, to wait a little while and try the Spirit. This he does, when soon to his joy, he finds it still true and pointing to Jesus, his polar star, and he feels he has that which will guide him to his anticipated haven of rest. And again, the seaman's compass may be rendered useless by placing a piece of steel alongside the needle, which will so paralyze it as to cause it not to fly so readily to the pole as it ought. So the Christian may think that he is sailing just in accordance with his directions, when at the same time he may have something alongside the good compass which will so paralyze its influence, that it will not do its office work upon his heart (the principal of which is to reprove us of sin, of righteousness and a judgment to come). Now the loss of the compass is the greatest possible calamity that can befall the mariner. And knowing this, and also that the heart is deceitful above all things, and desperately wicked, let us search carefully lest we grieve the holy Spirit of God, whereby we are sealed unto the day of redemption, Eph. iv, 30, and thereby lose its blessed influence, and be left to our own ways and the buffetings of the adversary, which will at last drown us in destruction. There are many ways in which we are liable to do this, one of which is to go contrary to the directions laid down on our good chart. Our Saviour says, "Lay not up for yourselves treasures upon earth where moth and rust doth corrupt, and where thieves break through and steal." Matt. vi, 19. Now the love of treasures and the proneness of man to seek after them, constitute one of the most prominent dangers, on this, the most dangerous part of our voyage. Covetousness is the characteristic of the day in which we live. Many who think they are making a straight course for the better land, are trying to carry the world in one hand, and religion in the other. To lay up treasures upon earth, seems to be the chief object in view, even among professed Christians. We find this very prominent danger laid down in 2 Tim. iii, 2, among a very notable cluster of rocks, to which those who live in the "last days" will be exposed. The love of riches suffered to remain in the heart, will as effectually paralyze the influence of the Holy Spirit, as will a piece of steel the seaman's compass. There are many who have been taken in this snare of the enemy, and who shall say, I am safe. Let us remember that "they that will be rich, fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." 1 Tim. vi, 9, 10. We might speak of many other ways in which we are liable to grieve the Holy Spirit, but we have already lengthened our article beyond our intention. I would say, Let us take the Bible as the man of our counsel, that it may be a lamp to our feet and a light to our path, and pray for the guidance of the Holy Spirit, that we may be led into "all truth," and soon we shall reach that haven of rest that remains for the people of God.
J. W. WRIGHT. DEAR BRETHREN : We feel constrained to unburden our minds to you upon the subject of systematic benevolence, because it is evident that as a body the S. D. A. churches of Ohio, are slow in moving out on this important enterprize. All who have been long with us must have noticed that an incubus rests upon us, a cloud of darkness; and the cause does not prosper as in many places. Our new tent is now laid by the second season, as Bro. Cornell's strength failed, and we notice also, that when Bro. Waggoner labored with the Ohio tent his health was much impaired. We do not say that these misfortunes have come upon us for any fault of ours, but we suggest that it is probable that the continued hindering providences, which have impeded the progress of the third angel's message in Ohio have a cause, and this cause, or these causes, we believe to exist among us. The great obstacle to the forward movement of the cause with us, is a want of entire consecration of all to God. All is not upon the altar. Of course the evidence of this state of things is found in the fact that the importance of the work is not appreciated. Our ministers are not sustained by the prayers and efforts of the church, as God requires they should be; and the cause languishes. The meager, stinted offering, God does not delight in, and he will not add his blessing, until all the tithes are brought into the storehouse. It is a fact that our churches are but just adopting the plan of S. B. Some of them have yet to take the first steps. It is a fact that there was a prospect of the necessity of borrowing money the present season to prosecute the tent enterprise; when at the same time, considering how little has been done within the past two years, hundreds of dollars ought to be now on hand in the S. B. treasuries. As an index of the low state of things, we ask the brethren candidly, if when the news came that Bro. Cornell found it necessary to lay up the Ohio tent, there was not a feeling in the minds of many, Well, it will not be necessary to pay in my pledges promptly as if it was now called for. The lack of consecration we have spoken of, is the great cause of our decline. The heart is not fully set in the ways of righteousness. Self is not subdued. The carnal heart still lives. The old man of sin yet sets up his claim. The burden of sin is not felt by the conscience; the whole soul does not cry out for God. There is not that agony of soul for full salvation from sin which calls out the prayer of faith. There is not that realization of the dreadful scenes before us, which prompts to deeds of piety, liberality, and zeal. The world has a power to charm, and the church of S. D. A. in Ohio are yielding to that charm. Brethren, facts stand out, plainly attesting this true. We have had discouragements, but these discouragements arose mainly out of this very slackness, this deadness, this lukewarmness, and the cause of our trouble is ours to remove. How? Let us seek some solitary place, and each one there plead with God for full consecration of ourselves and ours to God, and be sure that we avoid the course of Ananias and Sapphira, who kept back a part of the price. And when we begin to feel our hearts to soften and melt under the sweet influences of the Spirit, do not let these feelings subside, but continue often and earnestly to plead with God as long as a sin remains to be forgiven, as long as there is a spiritual enemy to watch against; as long as there is a soul to be saved; as long as we remain in this perilous world. Coming from the closet where we have had sweet communion with God; where we have had sweet foretastes of future bliss; where we have had sublime views of the character of God; his justice, as well as his mercy; in view of the future retributions which await the ungodly, the plagues, the second death; in view of the coming of Him whom our souls desire; in view of the joys of heaven, and the glorious prospects before us; in view of the immense ransom paid for, and infinite labor bestowed upon, us; we shall begin to feel like going to work in earnest. Then when the treasuries begin to overflow, and Christian hearts begin to burn with ardent, pure, and quenchless flame; when we are dead to the world and the world dead to us; when we live to God alone; then shall we begin to feel a burden for souls. Our example will be holy, our lives spotless. Then it will be a pleasure and a privilege to hand out a tenth, or54 more, if necessary, without an exhortation; but rather, he will be considered happiest who has the most capital in the savings bank of heaven, which never fails. Brethren, our hearts are full on this subject. The word of God is very distinct on this point: "The liberal soul shall be made fat." "The liberal deviseth liberal things." Our offerings show our true dispositions, and we feel confident that God will not work in power in Ohio, until we, as a people, come up to our duty in this matter. Doubtless, God would have us work lively in this business. Let us each ask ourselves, not "How little can I give and be accepted," but, "How much can I invest in this noble work, this glorious cause?" I. N. VAN GORDER,
JOSEPH DUDLEY,
H. F. BAKER. } Conference committee. LINE UPON LINE.
By A. S. Hutchins
THE necessity still seems to exist for "line upon line, precept upon precept," relative to the proper observance of the Sabbath of the Lord, by those who profess to love and keep it. Evidently there is a lack of real principle on this point, notwithstanding all that has been said in regard to it; and that, too, among those to whom we might justly look to set an example worthy of imitation by all. There is and has been a careless negligence by some, long professing a love for the commandments of God, relative to the observance of the holy Sabbath, that is deeply to be regretted. Such we do not expect to see free, nor exerting the influence that God would have them, till they "Remember the Sabbath-day to keep it holy." And when, we have asked, will this be? When will every hour and minute of God's sacred Rest-day be devoted to him, and no unnecessary work be done, no unnecessary words be spoken? When will the work of sixth-day cease to lap over one half hour or more, upon the Sabbath? When will the "chores" be done, both within doors and without, and all be ready, as the Sabbath returns, to bow in humble prayer around the family altar, and to keep it holy to its close? When will there be no professed Sabbath-keeper returning home from worldly business, driving miles after the commencement of the Sabbath? When will the entire church so love this blessed day, that they will unitedly honor its Author, "not doing their own ways, nor finding their own pleasure, nor speaking their own words?" Who will answer, When, by the needful reform? Who will be among the overcomers, and gain the overcomer's reward? Fletcher, Vt., July 4, 1862. OUR BEARING TOWARD OPPOSERS.
By M. W. H.
Often in our intercourse with mankind, we meet those who having entrenched themselves, unwittingly, it may be, in conceit and self will, seem almost invincible to the best arranged arguments—sometimes even to absolute proof. How then are such to be met? May we remind you that if such be approached as fellow candidates for an immortality, inconceivably bright and glorious, to whom the concerns of the eternal world are of the greatest importance, their antagonism is not aroused; and if need be, let their superiority be conceded, politely and kindly, and thus disarm that rage, almost malignity, too often perceptible in the baffled. For do we not know that the entering in of the principles of the Prince of peace, will remove the spirit that called forth the scathing remark of Jesus to the self-righteous of his day, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven," or the too true but stinging words of a modern writer, (Victor Hugo, a novelist) "You, who esteem yourselves moral, respectable, exemplary and pious, are dupes of self-righteousness, so that publicans and harlots are nearer than you to the kingdom of heaven." Were it not so sorrowful, it would be amusing to observe how easily irritated are those who undertake to sustain that in which the Scriptures will not bear them out. He who hath manifestly the right, can well afford to be good natured, and when so often we perceive in this the gross departure from propriety in those who stand as the representatives of the theories of collected christendom, we can easily fancy there is but a vail of decorum, studiously thrown over a deeper hostility which they would fain conceal by respectful appearances. And we are led to the query, Is the time approaching when the present restraints will be overborne!—when more value shall be attached to the forms than the spirit of christianity?—estimating the purity of men by their speculative opinions, rather than by their practical conduct? when even intellectual freedom must be sacrificed for uniformity of faith? when, alas! a difference of religious sentiments may dissolve all the ties of human brotherhood? when sectarian jealousy may prove sufficiently strong to overcome the odiousness of persecution? If so, then wide-spread will be the sorrow occasioned by the indefatigable zeal, with which the adherents of the "Orthodoxy" may exercise their power! As yet we can scarcely believe this possible; but, should the future develope such measures, will they do aught more than (as is usual in similar cases,) to establish more firmly than before, those whose principles are founded upon Scripture? and therefore, many will be found, who, like Ezra, "shall be strengthened as the good hand of God is upon thee," and therefore be excited to true daring instead of intimidated by the prospect of danger. But that the majority will so maintain their integrity, we dare not expect; for may we not expect that, in such cases, "some of them of understanding shall fall." See Dan. xi, 35. Then let each learn to be wary, watchful, and prayerful, never venturing upon Peter's assurance, lest like him we fall as fatally; but be this ever our language: "Nor confidently say
We never will deny thee, Lord,
But grant, we never may." There should be no yielding the truth, but on the contrary, we should be frank to express our convictions, and firm to maintain them with those who are so debased by such servile deference, even to the errors of antiquity, as constrains them to look with disfavor upon anything that looks like innovation, and therefore leads them to regard as visionaries, all who hint an hypothesis, involving principles not regarded altogether orthodox, according to their established ideas. Nor yet, should we compromise our integrity, for the good opinion of any, for we can but pity those who show themselves so vacillating in their faith, as ever to be ready to take sides with the strongest. Nor need one's principles be compromised by such concession, any more than were Paul's, who himself assures us that he "became all things to all men that he might win some," and hence has been termed "the courteous apostle." Yet who for a moment supposes he had anything, but unswerving fidelity to "the faith once delivered to the saints," and integrity of conduct, as approved by his withstanding Peter to the face, because he was to be blamed "for his dissimulation." Indeed, no greater influence need be desired, than that awarded to a sincere conviction of the integrity of a person by those whom they seek to influence; for nothing valuable can be attained by seeking to affect others by external means, if the silent, but more potent influence of personal merit be wanting.
M. W. H.
Malone, N. Y. "WHAT IS MEANT BY COMING TO JESUS?"
"Much is said of coming to Jesus, but how can I come? He is in heaven, and how can I go there to speak to him? I am told he is also everywhere, but I cannot see him, and how then can I go to him? If he were but on earth, as he once was, there is no trouble I would not take. I would sell all I possess to pay for my journey; I would travel hundreds of miles. No difficulties should daunt me. I would set off at once. I would go to him, and push my way through the crowd, as the sick used to do, in order to be healed. I would fall down before him, and lay hold of his garment, or embrace his feet; and I would say, Lord Jesus, save me. I come not to be healed of blindness, or leprosy, but of sin. My heart is diseased with iniquity. I am in danger of God's wrath, Lord save me, I perish. But, alas, Jesus is no longer among us, and I cannot understand what is meant by coming to him." Dear reader, do all this in thy heart, and then you will come to Jesus. What do you think would be the advantage of going to him, and falling before him, and holding his garment, and speaking to him as the sick and the lame used to do? Would it not be to let him know your wants? These he knows already. Without all this trouble, you can make him understand that you wish him to save you. Think of him, let your heart feel respecting him, and let your cries ascend to him, just as if you saw him. Be as earnest as if there was a crowd round him, which you wished to push through. Call to him as that blind man did, who, though he saw him not, cried out, "Jesus, thou son of David, have mercy on me!" You are better off than they who lived when he dwelt on earth. They had often to journey far. They sometimes could not get near him for the press of people. But you may have him as much to yourself as if there were no other sinner that needed him. He is always near and within call; and though you cannot see him, he sees you, knows all you feel, and hears all you say. Coming to Jesus is the desire of the heart after him. It is to feel our sin and misery; to believe that he is able and willing to pardon, comfort, and save us; to ask him to help us, and to trust in him as our Friend. To have just the same feeling and desires as if he were visibly present, and we came and implored him to bless us is to come to him, though we do not see his face nor hear his voice. Repenting sinner, your very desire for pardon, your prayer, "Jesus, save me"—this is coming to him.—Sel. COME TO JESUS IN THE BOLDNESS OF PRAYER.
It is wonderful that creatures so sinful as we are should be allowed to pray at all. When we consider what we are, and what God is, we may well tremble when we come to him, and fear lest he should reject us. But he has encouraged us to come, even with "boldness," to the throne of grace. This does not mean that we are to come without deep reverence and humility, but that we are to pray with a full persuasion that God will answer us. There are many examples of answers to prayer. Hezekiah prayed, and the army of Sennacherib was smitten with death. Elijah prayed, and fire came down to consume his sacrifice. The apostles prayed and the Holy Ghost descended on them with miraculous gifts. The church prayed, and Peter was delivered from prison by an angel. We are not to expect that all we ask for respecting this life will be given us, for we often desire what would do us harm. We may be sure, however, that God will give us what is best. But when we pray for blessings for our souls—for pardon, and holiness, and salvation—we may be quite certain of being answered; for we are told, that if we ask any thing according to God's will, he heareth us; and we are also told, that God is "willing that all men should be saved." Jesus said, "Ask, and it shall be given;" and, "Whatsoever ye shall ask in my name, that will I do." He prays for us. Our best prayers are far too unworthy for God to notice, but he listens because Jesus pleads. If you wrote a petition to a king, but none at the palace knew you, and you were dressed in rags, and, after doing your best, the writing was covered with blots, would you not fear that you would never be admitted, or if you were, that the petition would not be read? But suppose the king's son were to come, and say, "I will present your petition myself, and ask my father to grant it." Jesus does this. He presents our feeble prayers, and says, "For my sake, bless this poor sinner, and grant his request." And we are told that "him the Father heareth always." "He ever liveth to make intercession." Trembling, mourning sinner, rejoice. You have a Friend at court. However unworthy your petitions are, Jesus prays for you, and his prayers always prevail. What more can you need to encourage you? Come then with "boldness to the throne of grace, that you may obtain mercy, and find grace to help in time of need." "Now Jesus knew what they were desirous to ask him."—John xv, 16. "Now Jesus knew" and when they fain would speak,
Yet wavered, while their hearts with fear were fraught,
And hung back, timid, sorrowful, and weak,
Behold! the Saviour had read all their thought;
And questionings awaiting not, he told
Freely the mystery his saying did enfold. And knows he not when sad and faint we come,
While dark afflictions in our path betide,
Feeling on earth no refuge and no home,
Yet fear to question wherefore we are tried?
Will he not raise the mysteries scattered o'er,
And teach us as he taught those anxious ones before? Come fearlessly to him, nor deem his ear
Too heavy, or his will too weak to save;
Let us still trust the love that deigns to hear,
Let us recall these words—let us be brave.
Though our lips falter and our faith is dim,
"Now Jesus knows what we would ask of him." STRETCH IT A LITTLE.—A little girl and her little brother were on their way to the grocer's the other morning. The roofs of the houses and the grass on the common were white with frost, and the wind was very sharp. They were both poorly dressed, but the little girl had a sort of a coat over her which she seemed to have outgrown. As they walked briskly along she drew her little companion close up to her, saying, "Come under my coat, Johnny." "It is not big enough for both," he replied. "I guess I can stretch it a little," she said, and they were soon as close together and as warm as two birds in the same nest. How many shivering bodies, and heavy hearts, and weeping eyes there are in the world, just because people do not stretch their comforts a little beyond themselves. "Then they that feared the Lord, spake often one to another."
BRO. WHITE:—I learn from Bro. Loughborough, that the tent will be pitched at Ionia next, and Bro. King was here yesterday, and we had some talk about some things connected with the actions and appearance of some Sabbath keepers. I find there is much prejudice existing in this town with regard to the appearance of some Sabbath-keepers. Now it is thought best by myself, and some others, for you, if you think best, to write a note in the Review that will have the effect to have all that visit Ionia to hear preaching, come looking and acting so as to honor the cause. Every thing should be done to counteract the existing opinion of many with regard to Sabbath-keepers. We should feel mortified enough to have brethren and sisters come looking slack and slovenly. We hope your note may have proper effect on such, for we shall be watched on every side, while the tent is here, and if they can find anything to talk about that should not be, they will make a big handle of it, and perhaps thereby keep honest souls from embracing the "truth." Also insert the following at the same time. Note to brethren and sisters in and about Ionia. All that intend to visit this place, to attend meetings, while the tent is here, will confer kindness upon us by coming as well prepared with their own accommodations as possible, as there are but myself and one other Sabbath keeper that can accommodate friends, and my house room is limited. I write this that there be no confusion. N. B. Horses can be accommodated with hay and stable room, at about one shilling to one and six pence per 24 hours. NOTE.—We are so well pleased with the above, that all we wish to say is—Amen.—ED.