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By BELL VAN
Address Chhistian Index, Atlanta, Ga
Orraa es the Baptist Denomination in
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Forthe Inpex.
The Great Specific!
BY REV. E. B. TEAGUE.
• Among ordained instrumental
ities, Abraham needed righteous
ness. He believed Cod, and it
was counted to him for right
eousness. Believed, though he
could not see how the promise
was to be fulfilled, simply be
cause God said so. Many asked
on the day of Pentecost, “What
shall we do?” The comprehen
sive answer was given, repent
and obey the gospel. The jailor
said, What shall I do to be sav
ed? And he was told, believe
on the Lord Jesus and thou shall
be saved! Many such specific
answers are given in scripture—
to be found to meet every case,
if we knew where to look for
them. But that lam about to
mention may be styled the
great specific. “Is any among
you afflicted, let him pray.” This
covers every case of want. If
we pray lor the sick, we may not
at all be able to see how prayer
may avail; but the resources of
Almighty love are infinite. We
have just nothing to do with the
how. It may interpose to
prompt the raising of the head of
the sick at a critical moment on
which life is suspended: may in
duce the physician to administer
a stimulant; may move an ex
posed person to take a street
where the atmosphere is less
charged with the virus in an
epidemic; in a thousand other
ways unknown to us; ways, in
deed, inconceivable. So of ev
erything affecting our physical
well being. No business ought
to be undertaking without first
prayerfully seeking divine sug
gestion and guidance. Prayer
ought to pervade everything we
do. The inbreathing of the Holy-
Spirit is just as indispensable to
the highest spiritual vitality as
inhaling the oxygen of the air to
the highest physical vitality.
The habit of prayer, through all
the days and the hours, is what
we need. Special occasions,
times set apart for special pray
er, are wise and well; but this
very custom may easily degen
erate into mechanical prayer.
Nothhing is more common than
the desecration of prayer. Min
isters are called on for prayer on
every occasion; sometimes to fill
up a niche until the manager of
the business on hand can think
what to do. A minute in prayer,
the Sunday school man will say.
The child drops on her knees a
moment in going to bed persuad
ed that she has prayed when she
has only said her prayers. But
however these things may be,
the universal resource in trouble
or anxiety is to pray; to take it
out in talking to God. ho that
has tried it has not at least found
comfort in the act? Men ought
always to pray and wt to faint.
Let the object sought be clung
to, in submission to the divine
will, through months and years.
Delay to answer may strengthen
faith; the boon may come alto
gether in another form than that
we propose, but it is certain.
My friend has a wayward boy,
whom neither precept nor ex
ample seems to restain. He asks
me what to do. I answer pray;
pray without ceasing; pray while
life lasts. Eternity, if not time,
may reveal, will reveal, results.
He who learns in everything by
prayer and supplication, with
thanksgiving to make his re
quests known unto God will find
the peace of God that passeth all
understanding to keep his heart
and mind through Christ Jesus.
Almost every other privilege
may be cut off or abridged, but
that of prayer. This, neither op
pression, nor persecution, nor
prison walls, nor bodily pain,
nor violence of any kind can pre
vent or restrain. Let us turn
over our own wants; the wants
and woes of human kind; of a
world lying in sin and ruin, unto
the hearer of prayer. We may
THE CHRISTIAN INDEX.
faint in looking around on the
■ devastation of sin when we for
-get to pray, but not when lifting
£ ip holy hands in prayer for all
t- len.
For the Index.
The Presence of Jesus.
BY J. S. BATCH WILL.
“Lo, I am with you alway.
(Literally. All the days) even
unto the end of the world.” Matt.
28:20. These are the parting
words of the blessed Christ and
they are significant words. The
little word “Lo” or “behold” is
designed to invite our attention
to that which follows as being
wonderful. So let us study care
fully the historical setting and
significance of Christ's farewell
words. They were spoken some
where in Galilee. It was a defi
nite spot as is indicated by the
Greek article but we have no
means of knowing the precise
place since the Bible gives us no
clue to it, and it is idle to conjec
ture.
As to why Jesus preferred to
meet his disciples for the last
time in Galilee rather than in Je
rusalem or elsewhere was, per
haps, because he had more fol
lowers in Galilee than anywhere
else.
Paul tells us in 1 Cor. 15:6 that
at one time Christ appeared or
“was seen of above five hundred
brethren, ’ and it is probable that
it was this same Galilee meeting
when Jesus reassured his disci
ples of his perpetual presence
that so many were assembled to
gether At least there is noth
ing in the record that forbids us
taking this view. Perhaps an
other reason why Jesus selected
Galilee as the final meeting place
was on account of its remoteness
from Jerusalem; here they were
not likely to be disturbed by the
teachers, priests and elders of
Jerusalem.
The J udeans were not on very
good terms with the Galileans
from political considerations and
of course were not likely to ob
trude themselves on a Galilean
assembly. So here in Galilee of
the Gentiles —or Upper Galilee
as it is sometimes called in con
tradistinction from Lower Gali
lee—the scene of the beginning
and of most of his public minis
try as recorded by Matthew,
Mark and Luke is also the scene
of his last appearance and public
utterance which was a guarantee
of his presence with them unto
the end of the world.
Some of the disciples greatly
needt d the presence of Christ be
cause of the disconsolate and
disturbed condition of their
hearts. They were very much
agitated at the thought of him
leaving them even before his cru
cifixion, and when he was actual
ly crucified they were stricken
with sadness and despair. So
great was it that his resurrection
and first appearance did not dis
pel the gloom that hung like a
pall over the hearts of some of
them.
And when he appeared for the
last time after his resurrection,
some of his disciples were still
in doubt, and all, no doubt, were
sorrowful that he was going, no
more to be seen until his second
coming without sin unto salva
tion. Hence he would dislodge
their doubts and comfort their
hearts by tie promise of his
spiritual presence, ere he went
back to the Father.
Truly the spirit of the Lord,
God was upon him “to bind up
the broken-hearted and to com
fort all that mourn/’ Isa. 61:1.
Our great high priest is “touch
ed with the feeling of our infirm
ities” for he “was in all points
tempted like as we are, yet with
out sin.” The beauty of it all
is he thoroughly understands
and knows precisely how to han
dle or what remedy to apply to
each individual case in order to
relieve the disorder.
Are you in sorrow or in doubt,
or do you feel that the world has
turned its back upon you. ? Then
if you are a child of God remem
ber that Jesus said “Lo, I am
with you.”
The recognition of his pres
ence acts like a charm in driving
away the clouds of gloom from
the sorrow-stricken heart.
Another reason why Christ
guaranteed his presence unto his
disciples tvas because of the
many difficult! 3S connected with
their mission. They had been
commissioned by their Lord to
go and disciple all nations. A
world-wide commission accom
panied with multitudinous diffi
culties. It meant that Ihey had
to confront a world of wicked
ness and fight, as good soldiers
of Christ, the fight of faith. In
such a contest they would have
to pass through many dangers
and indescribable sufferings and,
without the strengthening, com
sorting and guiding presence of
God, they could not successfully
execute their mission for “with
out me” says Christ “ye can do
nothing.” This is as true to-day
I SUBSCRIPTION, Pm 52.00. I
Ito ministers. t 00. i
ATLANTA, GA., THURSDAY, JANUARY 30, 1896.
as it was in the days of the Apos
ties. The missionary who goes
to China or Africa to-day meets
to a considerable extent the same
difficulties and dangers that con
fronted the Apostles.
Indeed the obstacles connect
ed with the work of the Lord in
our own beloved land are of such
magnitude that were it not for
the promise of his presence we
would be forced to yield the bat
tie to our enemies. But thanks
be unto God, he has promised to
be our stay and that forever
more. “I will be with you al
way” (or all the days of sorrow
and suffering, prosperity and ad
versity) even unto the end.”
During the Savior's earthly min
istry he could not be with his
disciples at all times; especially
after his resurrection he appear
ed unto them at different inter
vals thus teaching them that he
could not be with them in body
always but, ere he goes back to
glory he w ould have them know
that his spirit should be contin
ually present. How comforting
the thought that nothing of an
external nature can deprive us
of the companionship of Jesus.
When John Bunyan was locked
up in Bedford jail no one w’as
permitted to visit him except his
little blind daughter This gave
him a great deal of comfort, but
at the close of the day the turn
key would come and ordf r her
out, to the regret of both father
and daughter. However there
was one in that prison w T hom the
jailor could neither order out nor
lock out and in his presence poor
Bunyan delighted and with him
sweetly communed.
Even death itself is not able
to separate us from his blessed
presence. Horn. 8:38, Psa. 139:-
7-12.
Since God has so graciously
promised to be with us through
evil as well as good report, why
should we falter and complain at
his providences and so grieve
our best friend and constant com
panion? Lord, teach us the im
portant lesson that thou art a
very present help at all times
and thine shall be the glory for
ever and ever.
Campbellsburg, Ky.
Mercer Notes.
The Faculty of Mercer are
deeply interested in the forward
movement now' on. They have
agreed as a body, lo give SI,OOO
of the proposed SIOO,OOO on con
dition that the sum is raised.
Macon w'ill give largely, I feel
sure on the same condition. And
I feel sure also in my heart, that
the sum will be raised. “ For
the first time in forty years we
have a perfectly fair sweep at
the State.
Think of this: Emory College
has SBO,OOO more endowment
than Mercer and has $23,000 to
lend to students, and we have
nothing to lend. The State Uni
versity has more than four times
as much endowment as Mercer,
and $50,000 in a loan fund. The
Methodists are adding every
year to their endowment. The
Baptists must go forward or go
to the rear. It is the judgment
of every thoughtful brother,that
the most imperative thing before
Georgia Baptists is to put Mer
cer in a condition to meet the
reasonable demands of the times
in which we live.
This is in no sense a local
matter. Macon has done most
of the giving to Mercer for
twenty odd years; but the State
must now take up the w r ork be
cause it is a State interest and
not a Macon interest. The Bap
tist who lives in Georgia, and
withholds his help for -any rea
son is not doing his duty, and
must be told so. Mercer is back
of all our enterprises. Give us
educated, trained teachers,
preachers, leaders in all the
walks of life, in sympathy with
the truth, as we hold it, and the
future is safe. The cities and
the remote country places are
alike in interest. All at it and
at it all the time, till it is done
should be our motto.
The Faculty will not only give
beyond their share, but they
will 'be largely represented in
the field in vacation in the inter
est of Mercer. I have had no
vacation since coming to Geor
gia, and do not want any till the
endowment is raised, and we are
fully set forward on a career
worthy of the founders of the
University and the men who
made her famous in the history of
Southern education.
Our brilliant Prof. J. R.
Mosely will deliver ten lectures
before the Mount Eagle Assem
bly next summer on American
history. This is not. only a
great compliment to him but to
Mercer also. He will do it well.
I give notice now that we
want 300 students next session,
and at least seventy five of them
ministerial students and we ex
pect to have them by the grace
of God, and the help of our
friends.
I expect the sisters to take a
deep interest in the endowment
of Mercer. They have never
failed to take hold of any move
ment for the progress of Zfon.
Already there are signs of in
terest among them.
Let no one be deceived; the
raising of SIOO,OOO is no childs
play. It will not prove an easy
thing, but it will prove a possi
ble thing. There must be clear,
strong speaking, followed by
face to face, personal solicita
tion. The plan of campaign
comprehends the idea of reach
ing all the churches and working
down to all the members. And
this means many workers in
blood earnest. Gov. Northens
illustrations of liberality to the
Western sufferers, reminds me
of what occurred when I was
raising an endowment in Mississ
ippi for our college. I was
speaking at a great mass meet
ing, and a little girl, not over
six years of age, came up to the
platform in the midst of the
speech, holding up a bit of pa
per. I took it, and scrawled in
her own hand writing was this:
“Mr Gambrell I give you all I
have got. ” The paper contained
a nickel. There was something
wet in my eyes when I read it,
and there is something wet in
my eyes as I write about it—the
greatest of all the gifts received
for the college.
Oh ! let every body, the chil
dren, the poor, the women, give
us as they can. But the rich
must give by God’s, rule of giv
ing, as the Lord has prospered
them. May God help us to
make the movemen one of spir
itual upgrade to the denomina
tion. J. B. Gambrell.
For the Index.
Letter From Texas.
BY W. A. JAKHEL, I). D.
Your correspondent welcomes
the Index. Without doubt it is
one of the best papers in the
South. Always bright and
sparkling with thought, very
newsy, courteous, c-haritable and
loaded with soul food, taken
from the Bible and gospel work,
to not be pleased with it would
indicate anything but the right
taste. To get a conception of
the inestimable power of relig
ious journalism only look at that
of political jourqp l ',' ,
You readers win remember
that, sometime ago, I spoke of
the infidel pastor of the First
Baptist church of Paris, Mr.
Fortune. Since that he has
became very bold and is carry
ing his church with him. He is
now excluding from that church
the leaders of the opposition to
his satanic work. Our cause in
Paris is in a deplorable condition.
Who would have thought that
any of our prominent churches
could have been so easily carried
off into rejection of the atone
ment and kindred truths of the
gcspel? What a lesson to our
church, s and preachers! The
lesson is: “My people perish
for the lack of knowledge.” In
other words, murfh of our preach
ing. especially in city churches,
is too much of the essay, rhet
orical flights of the imagination
—too much of the preacher and
too little of Christ. No church
properly instructed in Bible
teaching can thus be ltd off.
The people having the Bible
in their homes cannot be excus
ed for this great and inexcusa
ble deficiency in the pulpit. Be
sides, in their silly and wicked
disparagement of doctrine
preaching and demand for mere
entertainment they tempt the
pulpit into its weakness. “Like
people like priest” is about as
true as “like priest like people.”
Another thing has come to the
surface from the Paris trouble.
Your correspondent, years ago,
called attention to Campbellism
as rejecting the atonement.
Now comes Texas Campellites,
headed by their leading paper
the “ Christian Courier —and joins
Fortune thus.” The substi
tutional theory, so called, holds
that divine justice demands the
death of the sinner, and that
Christ intervened and suffered
the penalty of the sinner. . . .
Driven to the alternative, we
should be compelled to reject the
Bible rather than accept a the
ory so dishonoring.” A wide
reading of Campbellite papers
demonstrates that the Courier,
in this utterance, represents
Campellism, both Norih and
South. Indeed, as in Campbell’s
day, few are the heresies not
welcome to the bosom of Camp
bellism.
This reminds me of the foolish
move in the Southern Baptist
Convention, a year or two ago,
to confer with the Campbellites
as to union with them.
Surely, those who led it
knew nothing of the most serious
poisons in Campbellism. At
the side of their repudiating the
atonement, except ther rejection
of the deity of Christ —which is,
to a great extent, prevalent
among them —the doctrine of
baptismal salvation is a mere
nothing at the side of this repu
diation of the atonement. As
well talk of union with the Uni
tarians as with the Campellites.
The Texas Haptist and Herald,
edited by that brainy, peace
making, large-hearted man—S.
A. Hayden, D. D., L. L. D. is
doing its usually noble work in
exposing Fortunism and Camp
bellism. It is growing more and
more in favor with our people.
The third thousand of your
correspondent’s Baptist History,
proving a Continuity of Baptist
Churches from Century one to
now, is called for; that, too,
though the work has been out
only a little more than one year
and without meats to advertise
it. Though it has over 500 pp.
and sells at $2, to get out the
third thousand, all who now send
me promise to remit me only
$1.2-5, when notified I order it
out, complying with their prom
ises, will receive, post paid,
copies at only $1 25 each. To
any one sending his or her ad
dress I will mail, free, a fully
descriptive circular, containing
very strong recommendations of
the book from the late Dr. John
Z. Broadus, President Harvey,
of Newton Theological Seminary.
Dr. John Clifford, of London,
and many other scholars.
“The Bible and its Monu
ments” is a late work by W. St.
Chad Boscaiven, of London,
throwing the Briggs - Harper
school of “Higher Critics”into the
shade and leaving them no foun
dation. This, with the writings
of the eminent archaeologist,
Prof. Sayce, smashes the so
called higher criticism into
“smithereens ”
This reminds me of a state
ment President Westor, of Cro
zer Theological Seminary, made
to me a few 7 months ago: “A
lady said to me, ‘Doctor, what
about the monunii nts confirming
the Bible,’ to which I replied, I
am concerned cnly about the
Bible confirming the monu
ments.” Thank God for such
scholars as Dr. Weston.
Dallas, Texas, Tan. 24.
Woolley’s Ford, Ga. I
Jan. 23rd. 1896. \
Dear Index.—“ Earnest Wil
lie” wants to know why I don’t
write for the Index.
Well, I seldom talk unless I
think I have something to say,
and I never write unless I believe
I have a cause that will produce
a good effect.
Just now, my cause is for the
Lord, and I know it is a good
one.
Who is it that has lived in or
traveled through North East
Georgia that has not seen or
heard of “Uncle Jack” or “Old
Father Rives” and the church of
which he was pastor for forty
nine consecutive years?
Long years ago, when the In
dians were still in this section,
a young man crossed the Chatta
hoochee river, at Shallow Ford,
on the 21st of March 1821, and
became a life long resident of
Hall County.
Five years later the Lord sent
Rev. Gray, of Columbus, Ga., to
Yellow Creek Baptist church, to
attend a session of Tugalo As
sociation. During this meeting
Rev. Humphrey Posey preach
ed a sermon on heinous sin
of swearing, which attract
ed the attention of one very
profane young man in the con
gregation Rev. Gray followed,
and it was one remark of his ex
hortation, that first kindled the
fire of repentance in this young
man’s soul. Two years of deep
conviction passed; the burden
was removed and John Edward
Rives was baptized into the fel
lowship of Yellow Creek church,
by Rev. James Whitten. Imme
diately afterward, Bro. Rives
commenced the work of exhorta
tion and prayer in his own neigh
borhood and among the people
in that part of Lumpkin county,
which is now Dawson.
In 1833 a few members organ
ized a Baptist church in an old
log house occupied by Mr. Os
borne and called for the ordina
tion of J. E Rives.
On the 3rd Saturday in Au
gust, 1833, —a little over three
years from the time he was con
verted, —John Edward Rives
was ordained by Yellow Creek
Baptist church.
In a short time a rough log
house was erected a little dis
tance from the Osborne dwelling
and called “Liberty Church” be
cause all denominations worship
ped there.
The church prospered, and a
larger house of hewn logs was
built a little above the old one.
About forty years ago a splen
did large frame structure was
next dedicated to God. This was
not finished up inside, and com
pletely furnished till two years
ago. Now this old ark
in which so many souls have
been saved, is in ashes. And its
pastor who had his ministerial
beginning with it, has returned
to dust. Had not his strength
and memory failed some ten
years previous to his death, they
would, as man of God, and house
of God, have nearly passed away
together.
In life, Uncle Jacky Rives and
Liberty church were inseparably
connected; in memory they will
ever remain associated.
Go with me to this plat of
ground in Sanford’s District,
Dawsoc county, Ga. View the
spots where the first church, the
t-econd and third stood. Let
your mind run back through a
period of sixty two years. Can
you number the souls that have
gathered here to listen to the sto
ry of the Cross, and sung the
sweet songs of redeeming love?
Around this heap of ashes
men, women and children congre
gate on Sundays to lament, to
talk of the meetings in the long
ago; to point out the very spot
where they sat down first con
victed,and where they knelt when
for Christ’s sake God accepted
them.
The children exclaim, “No
more Sunday-school now’; be
cause our meeting house, our
bibles, testaments and all our
books are burned up.”
When this church was in Haines
on the night of De 3. 4th last
year, old men wept and maidens
cried aloud. No one endeared
to this spot, can pass it through
the week, without stopping to
drop a silent tear, or heave a
sigh of deep regret.
O for a new ark to stand the
flood of another foi ty years, and
another Noah, like unto Father
Rives to man the ship, is our
prayer!
Shall all these tears fall un
seen, all these prayers ascend
unheard? No, my Christian
brethren, sisters and friends,
upon the altar of your heart I
lay them. We must have a new
church and this right away, for
there are yet souls to save and
lambs to feed.
The Methodist brethren, the
citizens and our churches near
by, have evidenced their sympa
thy for us and their love for the
cawse by very liberal donations.
The brethren at Liberty are in
earnest and will soon begin the
work of rebuilding. In money,
lumber and work, we have a suf
ficient amount subscribed to jus
tify a beginning, but not a finish.
We the sisters for, our part,
have agreed to raise money to
pay for doors, sash, blinds, Bi
ble, pulpit and if possible, paint.
This we cannot do without
help.
Where are the souls converted
at Old Liberty, under the preach
ing of Uncle Rives? Where are
the living who have loved dead
sleeping in the grave yard at
Liberty? Would you see their
graves o’ergrown in weeds, their
tombstones defaced and in com
ing years this city of the dead,
a cultivated field? Such is the
fate of burial grounds in the
country where churches have
ceased to be, and the like will be
again.
To you who love the name of
Old Liberty church, to you who
would honor the memory of Fa
ther Rives, to you who would
a wall of protection for your
dead, to you I appeal for help to
build a New Liberty. O these
country churches, what a power
in them to keep the wheels of
Zion moving
Readers of the Index, and
Christian people, no matter
where you live or what your
name, if you do love the cause of
Christ you are our neighbors,
and here is an opportunity offer
ed to test your love.
Mite and mightier contribu
tions will, in the name of the
Lord, be thankfully received by
Y T our anxious sister,
Mrs. A. J. Julian,
Woolley’s Ford, Ga.
Dear Index:—The article
from the pen of brother E. T.
Hiscox, Mount Vermon, in your
columns of the Kith inst. on
“ Has Georgia Religious Liber
ty*1 ”’ calls to mind brother W. L.
Kilpatrick’s request for the par
ticulars of the trial of an Ad
ventist at Douglasville some time
last spring. The request, I be
lieve, has never been granted.
The following in substance is
from an eye witness:
Sometime in the spring of last
year, first or second Sunday in
May, Mr.S. L. Allison, a Seventh
Day Adventist who resides in
Salt Springs district, Douglas
county, Ga., was seen plowing
in his field, and was prosecuted
for “Sabbath breaking” and
was tried and convicted May 15th
1895, in Douglasville before
Judge Janes (not James, as Bro.
H. has it) whose sentence was
cost which amounted to $22.05,0r
12 months in chaingang. Mr.
Allison brought his Bible into
court tojdefend his position on
the Sabbath question. The
Judgeaskedhim if he was guilty.
He confessed. The Judge told
him he was not disposed to ar
gue which day was the Sabbath,
VOL. 76--NO. 5
that he was there to execute the
law, and the law said Sunday
should be kept, and since he had
failed to keep that day he was
judged by the law, and since he
was sworn to execute the law, he
would have to sentence him, al
though his position might be
Scripturally right—or words to
this effect. Mr. Allison was
committed to jail in Douglasville
the alloted time given to pay his
tine, but stoutly refused to pay it
from first to last. He suffered
himself to be taken from jail,
started to the chaingang with
Mr. Cooper, Ordinary of Douglas
county,and brother-in-law to Mr.
A. paid the fine and had him re
leased. Mr. Allison showed a
determination to serve 12 months
in chaingang before he would
pay a fine for working on Sun
day which was contrary to law.
It is but fair to state that he kept
Saturday before he plowed on
Sunday following.
This is a full, clear statement
of the case as I received it. I
must say I fail to see how Bro.
Hiscox makes this “ persecution
for conscience sake.” The laws
of Georgia do not make any one
go to church on Sunday, nor
prohibit any one from going on
Saturday or any other day he
want’s to- Her laws do not con
flict with the religious privilege
of any one, Pagan, Mahomit,
Christian.
True, she has a day fixed by
law which she makes obliga
tory on her citizens to observe,
but she does not proscribe any
form of worship on that day nor
any other day.
In Georgia you may keep
whatever day as your Sabbath
you want to, provided of course,
it does not conflict with your du
ties to public institutions, but
you must do no secular work on
the “ first day of the week.”
When Georgia imprisons Ad
ventist for keeping Saturday
then she will “persecute them
for conscience sake.” This she
never has done as I know of.
Under Georgia’s laws they may
keep Saturday if they want to,
but they must not engage in sec
ular employment on Sunday.
Were I a believer in the Seventh
Day Adventist doctrine, I would
keep Saturday as a sacred day,
and observe Sunday as a mere
rest day. To go ahead and work
on Sunday in wilful violation of
law, and law at that, which does
not affect their religious, but
their secular liberty, smacks
more of stubborn defiance, than
of, “ for conscience sake."
A. J. Coalson.
Chapel Hill, Ga., Jan. 23, ’96.
“ Come Unto Me."
BY A. C. WARD.
These words —this invitation—
how sweet its very sound, ad
dressed as it is, to all classes
and conditions. No impossible
conditions. No insurmountable
barriers. The words convey an
invitation pure aud simple, an
invitation thot is genuine. It is
not an invitation of society, to
w’hich there is generally attached
an earnest desire that it will not
be accepted. It is an invita
tion full of love. Christ has a
yearning for all lost and suffer
ing humanity. He can help
us. He does help all who
go to him. Os course these
words could have no weight, un
less they were spoken by one
able to help.
A picture suggested by these
words is this: A little toddling
babe has become separated from
its mother. The mother calls it
back, but no, it will not come. It
goes further and further away,
until at last it falls. Instead of
scolding and justly punishing
the child for its waywardness,
the mother takes it up and says,
“ Come to me I will keep you
from falling.” Oh, the sweet
comfort of nestling the soul on
the loving breast of Jesus and
not only feel the warmth of his
love, but of his (protection.
Are you a sinner ? Jesus in
vites you. Don’t say you 'are
too wicked. Jesus know’s that
already, and yet he says, “Come
unto me.” Are you a wayward
wanderer, and is your heart sad
and lonely as you look upon oth
ers who are near to Christ ?
Listen, Jesus is speaking di
rectly to you, “ Come unto me.”
How sweet the thought sug
gested in the words. Nearness to
Jesus. Oh how much of comfort,
how much of love, how much of
sweet counsel, how much of
peace, nearness to Jesus brings
to the poor, tempted and tired
child of God. By coming to Jesus
all doubts flee away. All burdens
are lifted. The darkest cloud is
rifted and the discordant notes
of sin and wickedness cease their
jangling, and the soul rejoices in
the sweetest strans of harmoni
ous unison with the great heart
of Him who loved us and gave
himself for us, and who now
says “ Come unto me all ye that
labor and are heavy laden and I
will give you rest. ”