Earlier text: SOWING FOR PHYSICAL AND SPIRITUAL HEALTHEXTRACTS FROM CORRESPONDENCE.
We are glad to publish the following from a sister whose heart is ever touched by a request for prayer, and to whom many of the requests that come through the mail are referred for special attention by a small company of sisters who have had a remarkable experience in prayer:— Many earnest requests come to us week after week; such as, “Won’t you pray for me, that I may be well and able to care for my family?” “Won’t you pray for my loved ones at the noontide hour, that they may be converted?” Others say, “I have dear friends whom I long to have come into the light of truth.” In a recent number of the REVIEW there was a request made concerning a sister who had tuberculosis, saying, “I beg of you to remember her in prayer, that she may be restored, or perfectly satisfied.” This appeal brought me to Jesus in tears, asking him for a special comforting blessing to drop from the fountain of blessings to her. As I pray this noontide hour, the thought comes to me of how many of my sisters may at this very moment be looking up to Jesus, making requests for the same sick ones. Surely, angels are bearing tidings upward. I often wonder how many of our sisters are thoroughly in earnest concerning the observance of this hour. It is a call to us at an unseasonable time of the day; but the greater the difficulty, the more sure we are of a blessing. Some may be obliged to keep about their work, unable to spend even fifteen minutes in private devotion; but by practice I find that we may be able to raise our thoughts at this time, saying, “Lord, at this moment bend thine ear; listen to thy children everywhere who are now praying for the afflicted ones. Bless the workers. Instruct them how to write and comfort the afflicted ones.” The thought of hundreds uniting in prayer at this time floods my soul with joy. What a prayer-meeting! What grand possibilities are couched in our united prayers for one object! God grant that we may be very earnest, very definite. Let the troubles and sorrows of our sisters become our sorrows in very deed. There is not a soul but knows sorrow and grief and many a sore trial. Many of us have learned the lesson which causes us to praise God for our trials, because they have brought us nearer him. We ask for faith to be given; and troubles, trials, afflictions, bereavements, death, and losses are the food of faith. Had we none of these, how would we know that we were in the life of trust and faith? If we never had a pain or sorrow, we should soon forget that Jesus suffered for us. Sisters, let us take special pains to remember the noontide hour, that we may have one grand prayer-meeting every twenty-four hours for the sinful, sick, and discouraged who are brought to our notice. God has done wondrous things for me. He has taught me in the school of affliction every day, and I praise him for it. Many times he has healed me of sickness and delivered me from sore trial as I sought him earnestly in prayer. Oh, that we may all be schooled into a life of faith by prayer, and learn the secret of trusting God! As you have asked for my experience in the work of holding Bible readings with those who do not know the truth, I will tell you about it. Several years ago we moved into a large town, and rented a house of a sister in the church. She was wealthy, and the neighborhood was composed of what are usually termed aristocrats. Some of the neighbors became curious to know why she kept Saturday for the Sabbath, and were sufficiently interested to ask for Bible studies. Thinking that she was incompetent to conduct them, she called on me. I had not held many readings then, but told her I would do the best I could. For some time we met at her house two evenings each week, and three families of those who had made the request for the studies attended regularly. Just before the readings began, a poor widow with three daughters moved into a house across the street from this sister. The mother took in washings, the two oldest girls worked in a factory, and the youngest one helped at home. This woman got water at our sister’s well, and during a conversation was invited to the Bible readings. She came the very night that we began on the Sabbath question. She listened, spellbound, and it was interesting to watch her. Every little while she would see some objectionable point, and then, as if she thought that she had no right to speak in such a crowd, would settle back in her chair. She did this over and over again. We gave three readings on the Sabbath question, and passed on to other subjects. She continued to come; and when anything happened to prevent her from being at the regular service, she came to my house, and I gave her the reading there. When our circle broke up, she was the only one who accepted the truth. She was baptized, and joined the church. The others acknowledged the truth, and said that they had learned more from the Bible than ever before, but went on in their old ways. About a year later this widowed sister died. Not long after, her youngest daughter was converted, and she too now sleeps in Jesus. The other circumstance did not end so happily. While doing what I could to comfort the bereaved in a house of mourning, I made the acquaintance of a young married woman. We had little more than an introduction, however, and I did not meet her again until several weeks later, when the Methodists held a revival meeting in the city. The church was just across the street from our house, and I attended the meetings to see if there were any converted whom I thought might be reached with the truth. There were only two conversions after a six-weeks’ meeting, and one of them was this young woman. A few evenings later she came to my home, saying that she had decided to be a Christian, but that she did not know anything about the Bible, and, as she had heard that I sometimes gave Bible readings, had come to ask me for help. Of course I was more than glad to give it, and she came every day for a reading. I think I never saw one so hungry for the truth, and she accepted every point as fast as it came to her. I did not mention the Sabbath; but in two weeks from the time we began studying, she was keeping it. Her mother was a Methodist, and was so delighted over her daughter’s interest in religious subjects, that she invited me, with the other woman who had been converted, to her home. I held readings there for months, and the two women began keeping the Sabbath. They were faithful for several weeks, but finding it created opposition, they concluded to drop all. The young woman stood firm. Her mother turned persecutor, and she finally had to spend her Sabbaths at our house. The mother continued her persecutions, hid her Bible, and turned the young woman’s husband against her, and together they made life almost unendurable. But she continued firm, until my husband became ill, and we had to go South for the winter. When we returned, she had given up the truth. We have labored for her, and done all we could to reclaim her, but so far our efforts have been unavailing. She gave up the truth for the sake of peace, but her husband and mother were no better to her for so doing. She became reckless, went to dances, and finally Satan led her to break the seventh commandment. This troubled her greatly, and she confessed all to her husband, and told him that yielding what she knew to be truth was the secret of her ruin. He forgave her, but soon afterward secured a divorce, and left, taking her only child away from her. Of all her friends, I was the only one who would take her in when she fell, and she made her home with me until her mother, who had moved farther north, sent for her. The mother seemed very grateful to me for the interest I had taken in her daughter, but she knew what was the cause of her downfall, and secretly worked to make her daughter think I was her enemy. She finally succeeded, and for a year and a half I have not heard from the daughter, and do not even know where she is. She thinks I have turned against her. But though I can not get a letter to her, I am praying for her, and I believe God will hear my prayer. I often wonder why this has turned out as it has. I have thought perhaps there was some failure in my teaching, or she would not have given up so readily after I had gone. And yet, when I look back over the experience, I can not see where I could have done differently. God only knows how I love this woman, and I feel as Moses must have felt when he said, “Yet now if thou wilt forgive their sin—and if not, blot me, I pray thee, out of thy book which thou hast written.” SEEK THE LOST.
By Mrs. Melissa Sollars
He came to save! O wondrous thought! The lowest soul his blood has bought! Think not that soul a priceless thing; It cost the life of heaven’s King. Oh, lift the banner, lift it high, Rescue some soul before he die! Probation’s time will soon be o’er, When work for souls is done no more. The lowest sinner,—pause and think! The one now standing on the brink Of death and everlasting shame, Who curses God, blasphemes his name— ’Tis he who needs assistance most. Reach out and take him by the hand— A sinking, helpless, burning brand. O leave the sheltered ninety-nine, And seek the lost; they too are mine. “I am an isolated Sabbath-keeper with six children, none of whom are converted; yet they all believe the truth, and advocate it. I am anxious about them, and pray daily for them. I would like the prayerful interest of my sisters.” “My husband is in sympathy with me in all the truth, and is trying to put away tobacco. He still uses a little, thinking it will help his catarrh. I request special prayer for him, that he may lay it all aside, so we may both go into fellowship with the newly organized church here. I also have three daughters who have heard the truth preached, and believe, but do not feel the necessity of obeying now. I request prayer for them, that they may see the importance of obedience.” The Secret of Life's Success: Attention to Little Things
“THE secret of life's success is in a careful, conscientious attention to the little things. God makes the simple leaf, the tiny flower, the blade of grass, with as much care as he creates a world. The symmetrical structure of a strong, beautiful character is built up by individual acts of duty. All should learn to be faithful in the least as well as in the greatest duty. Their work can not bear the inspection of God unless it is found to include a faithful, diligent, economical care for the little things.” THE THIRD ANGEL'S MESSAGE: ITS BASIS IN THE SEVEN TRUMPETS.
The Sounding of the Seventh Trumpet.
WHEN the seventh angel sounded, the prophet's attention being drawn to heaven, he heard "great voices" there, saying: "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever." And, presently, when his attention is turned to the earth, the first thing mentioned is, "The nations were angry." In our study last week, we saw plainly that the time when the seventh angel began to sound, was in 1844 A. D. And during all the time that has passed since that date, it has been true that "the nations were angry." And the Turkish power—that power which is the last remains, in its descent, of what was at first the Eastern Empire of Rome—is the pivot upon which, during all these years, has turned the peace of the world. In a previous study we gave the authoritative statement that, except for the Great Powers of Europe, the Turkish power would have vanished long ago. But it is not simply that Turkey has been kept in existence all this time, by these Powers—this has been for a purpose. The Turkish power has been thus maintained, expressly to avoid, as acknowledged by the Powers, a universal war. The cause, as stated by Lord Salisbury, Nov. 5, 1895, is as follows:— Turkey is in that remarkable condition that it has now stood for half a century, mainly because the great Powers of the world have resolved that for the peace of Christendom it is necessary that the Ottoman Empire should stand. They came to that conclusion nearly half a century ago. I do not think they have altered it now. The danger, if the Ottoman Empire should fall, would not merely be the danger that would threaten the territories of which that empire consists; it would be the danger that the fire there lit should spread to other nations, and should involve all that is most powerful and civilized in Europe in a dangerous and calamitous contest. That was a danger that was present to the minds of our fathers when they resolved to make the integrity and independence of the Ottoman Empire a matter of European treaty, and that is a danger WHICH HAS NOT PASSED AWAY. But what must be the real spirit of these great Powers, when they can thus agree, for more than half a century, in holding in existence the Turkish power, to keep themselves from fighting, when they can not agree not to fight? Why can they not agree not to fight among themselves, as easily as they can agree to keep this Power there as a preventive against their fighting among themselves? What could possibly more aptly express the true condition of things among these Powers than that word, "The nations were angry"? This situation clearly reveals that these Powers are subject to a spirit which, when once loosed, will carry them utterly beyond themselves; and that they themselves recognize that this is so. And recognizing that this is the truth of the situation, all that they pretend to be able to do, is, by maintaining the Turkish power as long as possible, to restrain as long as possible this unruly spirit, which, when once let loose, must sweep them all away from themselves, into that dreaded and terrible vortex, involving "all that is most powerful and civilized in Europe in a dangerous and calamitous contest." But what Powers are these? This is an interesting inquiry. In a previous study we saw that, according to the prophecy, the actual governmental power should pass from the Turkish government on the eleventh day of August, 1840; and that accordingly, it was so: that on that day the actual power of the government of Turkey did pass into the hands of the four Powers—Britain, Russia, Austria, and Prussia. It will be remembered that, also in a previous study, we made the statement that one object of this study of the Seven Trumpets as a basis of the Third Angel's Message, is to see the place of the great nations of to-day, especially in their relation to the Third Angel's Message. And it is seen that, in this transaction of the eleventh day of August, 1840 A. D., these four great Powers at least are brought before us, and, by this, have been before us ever since, and are before us now, as vitally connected with this original Eastern question. Before that time, Russia had more than once appeared in the history of the Eastern Empire of Rome. But in these articles we can not enter fully enough into the whole history to give all these details. Since 1840, Austria has fallen to the grade of a third- or fourth-rate Power; but France stands fully in her place as one of the four great Powers controlling in the affairs of Turkey, though Austria is still involved in the question. France indeed became connected with that Eastern question in 1798; so that she must be counted with these others. Now there comes in another important thought. Why is it that these Powers are so certain that they will fight among themselves if the Turkish power should be let fall, that they will spend all their united time, day and night, for more than half a century, to keep that Power from falling?—Here is the answer: When the Turkish power shall fall, there will be most valuable territory to be possessed by some Power. Only a few days ago the London Economist said that that territory "might and ought to be one of the most flourishing regions on the face of the earth." And since each one of these Powers is determined to have all that it can grasp of these territories, it is simply impossible for them to agree upon a division. And, therefore, they know that there must inevitably be a war among them all, as surely as the Turkish power shall be allowed to fall. This being the universally recognized condition of things, and these Powers dreading the inevitable war that must come over the division of the territory involved, they hold the Turkish government in life, to ward off this time of division, which must bring war; and, at the same time, each Power works every possible scheme, to the verge of war, to increase its power and its holdings in the East, so that, when the inevitable moment, which must come, shall have come, it will have the largest possible basis upon which to urge its claims, in the actual and final division of the spoil. This, in its turn, has caused each of these great Powers to spread its power over as much as possible of the whole East, until now, in this present hour of our own day, these Powers, in their grasping of power and influence in the East, have so far absorbed the whole that they all meet face to face in the extreme East, at the capital of China. Thus it is strictly true that the China tangle, as it is to-day, is the direct resultant of the original Eastern question that began Aug. 11, 1840. And this greater Eastern question as it is to-day, is but the enlarged outcome of the original Eastern question as it has centered in Constantinople for the last half-century. And, in the nature of the case, there can be no solution of the greater Eastern question as it centers in China, which shall not involve the original Eastern question as it centers in Turkey. This, because the greater Eastern question as it centers in Peking, is the direct resultant of the original Eastern question as it centers in Constantinople; and also because all the Powers now concerned in the question as it centers in Peking (except only the United States and Japan) are the identical Powers of the original Eastern question as it centers in Constantinople. This is as far as we have space to follow the subject this week. But even this is far enough to enable all to see that all the principal Powers involved in the Eastern question, whether in its original form or in its present enlarged form, are the great nations of to-day; and, with the exception of Russia, the United States, and Japan, are the Powers of Western Europe; are indeed the strong ones of those that arose upon the ruin of the Roman Empire, the division of the fourth kingdom, as in the second and seventh chapters of Daniel. The remaining stages of this mighty and world-absorbing question, and how the United States and Japan come into it, will be considered next week. “Now the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” Fornication, uncleanness, and lasciviousness are but different forms of the practice of adultery; as Jesus said: “Ye have heard that it was said to them of old time, Thou shalt not commit adultery: but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” Matt. 5: 27, 28. Thus, adultery begins in the unclean thought, the lascivious desire. Indeed, truly and strictly speaking, it begins in any thought which, if carried to its ultimate extent, could possibly lead to adultery. This is why it is that the commandments of God are “exceeding broad.” Each of the commandments of God forbids the ultimate act, by forbidding the imagination of the thought which, if followed up, could possibly lead to the ultimate act. And thus the law of God, with its eternal “Thou shalt not,” forbids all unrighteousness of men, and asserts the righteousness of God. Idolatry is the having other gods before the Lord. And anything that, in the estimation of any one, stands, to him, before the Lord, is an idol; and he who so allows such a thing is an idolater. Perhaps the clearest and most comprehensive statement of what is idolatry, is that by John: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever.” 1 John 2: 15-17. As expressed by James, it is, “Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.” James 4: 4. The world, with its ways, is not of God, but is of Satan; for it is written: “The whole world lieth in the wicked one.” 1 John 5: 19, R. V. And it is “the god of this world” who blinds “the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” 2 Cor. 4: 4. Accordingly, any way of this world that is followed by any one in preference to the way of God—that is idolatry to that person, and he is an idolater. Witchcraft is, literally, sorcery; and in other translations is mostly rendered sorcery. The original word is φαρμακεία, which means “the preparing or using of medicine,” and is the original of the present English word “pharmacy,” the art of compounding medicines and drugs. From its original meaning of “the preparing and using of medicine,” the word was applied to “the using of any kind of drugs, potions, or spells.” Hence, it signifies “the use of supernatural knowledge or power gained in any manner, especially through the connivance of evil spirits, magic art, enchantment, witchcraft, spells, charms.” And how natural a work of the flesh is that tendency to divination! How many persons there are who like to know their fortune; and who, therefore, are always ready to respond to the invitations of a gypsy or a crone. And how ready people naturally are to wish to feel the experience of617being mesmerized, or hypnotized! All these things come under the heading of this word φαρμακεία, witchcraft, or sorcery. They are all works of the flesh. And bear in mind that it is written that “they which do such things shall not inherit the kingdom of God.” In the eternal righteousness, the eternal life, and the eternal promises, which God has given in Jesus Christ our Lord, the Christian already knows his fortune, even to the depths of all eternity; and he needs no pharmacy, no drugging, no charms, spells, witchcrafts, or sorcery, at any time, nor in any way whatever. Hatred, being the opposite of love, all the following-named works of the flesh—“variance, emulations, wrath, strife, seditions, heresies, envyings, murders”—are but variations of it, just as we have seen that fornication, uncleanness, and lasciviousness are simply various forms of adultery. So the commandment which says, “Thou shalt not kill,” and which, in that, forbids hatred, forbids all these other things, which spring from the original root that manifests the work of hatred, which is, in itself, murder. For “whosoever hateth his brother is a murderer.” As defined in the sermon on the mount, the thought stands: “Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.” Matt. 5: 21, 22. However, it is well to look at each of these words, that we may get as clear a view as possible of the subtlety and deceitfulness of sin in the works of the flesh. This, because few persons realize that they hate a person unless they actually do regard him “with a strong and passionate dislike, or aversion,” or “with extreme ill-will.” But when there is borne in mind the principle that the law of God, in forbidding the ultimate act of evil, forbids the very imagination of the thought which, if carried out, could possibly lead to that ultimate act; and when it is borne in mind that, according to the Lord’s own definition, to hate a person, or to speak ill of a person, is to break the commandment that says, “Thou shalt not kill,”—then it can be easily understood that hatred can be indulged without that direct and extreme ill-will and aversion to the presence, or even the thought, of the person hated, which alone is commonly recognized as hatred. “Variance” suggests “difference,” especially “difference that produces disagreement or controversy; dispute; dissension; discord.” The original word signifies “strife, quarrel; debate, wordy wrangling, disputation, contention.” The spirit and tendency, therefore, of “variance,” is a readiness to differ and to raise questions, and then hold tenaciously to personal views, and run the difference into debating and dissension; then to ill-will, which, in itself, is hatred, which, in itself, in turn, is the breaking of the commandment that says, “Thou shalt not kill.” It is not in vain that, in the Scriptures, debate is catalogued with “envy, murder,” “deceit,” and “malignity,” and is placed definitely between murder and deceit. Whoever, therefore, would avoid murder must avoid hatred; and whoever would avoid hatred must avoid variance; and whoever would avoid variance must diligently avoid the spirit that raises questions and indulges differences that lead to controversy, debate, and its further train of evils, which continues unbroken unto hatred, which itself is murder. And this thought is worthy of special attention everywhere in the study and recitation of the Sabbath-school lessons. “Emulation” is the “love of superiority; desire or ambition to equal or excel others;” “the desire and the resulting endeavor to equal or surpass another, or others, in some quality, attainments, or achievement.” It is the expression of sheer love of self-superiority, and inability to endure the thought that another should be superior. The original word is, literally, “jealousy;” and in other translations it is so rendered; and the declaration of the word of God, as to jealousy, is that it “is cruel as the grave.” Its synonym is “envy;” and envy is “a feeling of uneasiness, mortification, or discontent, excited by the contemplation of another’s superiority, prosperity, or success, accompanied with some degree of enmity or malignity, and often, or usually, with a desire or an effort to discomfit or mortify the person envied.” Emulation appears first, and aims to attain to a standing of superiority over another. And when that can not be attained, then envy sweeps in with its tide. When emulation has obtained its aim, it is succeeded immediately by exultation at the defeat of the foe. When emulation is itself defeated, it is immediately followed by envy, which, being “enmity prompted by covetousness,” waits in secret for an opportunity to vent its malignity, which, in itself, is hatred. It is easy to see how, in association with variance, emulations, and envyings, there should also appear “wrath, strife, seditions [a going apart], heresies [a choosing for one’s self],” and, finally, “murder,” which is but the ultimate of any one of the works of the flesh named in this list, beginning with “hatred” and ending with “murders.” Drunkenness and revelings are simply all manner of intemperance, which, in itself, is idolatry, and carries in its train a multitude of the evils already described in the dreadful works of the flesh. “And such like: of the which I tell you before, as I have also told you in time past, that they which do such things SHALL NOT INHERIT THE KINGDOM OF GOD.” A WELCOME FOR JESUS.
By Uriah Smith
“And it came to pass, that when Jesus was returned, the people gladly received him; for they were all waiting for him.” Luke 8:40. Much of the principle which actuated Jesus in reference to his relation to the people may be gathered from such incidents as the one here mentioned. Jesus had visited the country of the Gadarenes. They were a worldly, gain-loving people. To the working of Jesus for the higher interests of humanity, they paid but little attention, unless it interfered with their sordid ideas of pecuniary gain; and then, only to protest against it. He had wrought one notable miracle among them to show them his power and the nature of the work in which he was engaged; but that drew forth no expression of gratitude and thankfulness from them. The miracle had been wrought because his help was sought by one in need. A man had been relieved from the power and possession of the devil. This shows that his ear is ever open to the cry of the needy, however few in number and lowly in station; but this did not stir the people. But soon the miracle showed another phase. The devils evicted from the man, sought that they might not be sent forth into the deep, but that they might be permitted to enter a herd of swine feeding near by; and permission was given them. Then the swine, rather than submit themselves to the evils of spiritual mediumship, rushed down the declivity, and strangled themselves in the waters. And now the owners of the swine had lost some property. This they could not endure, hence they besought him at once to depart out of their coasts. He granted their request, and returned to the country that he had left to visit them. This shows that he will not force his attentions nor services upon any one against that person’s will. Man himself is allowed to decide what he will receive. And if he does not desire help, he is suffered to go without it. But not all the people were like the Gadarenes. The man who had been healed published abroad the story of his cure, and the people were rejoiced at the Lord’s gracious and benevolent work. They were therefore all ready for him when he returned, and welcomed him gladly. He is just as ready to meet with his people now as he was then, whenever we will open the way in the same manner. “They were all ready for him.” The Lord wishes unity and concert of action on the part of the people, if they desire him to visit them. But this can come only from the Holy Spirit’s action; and he imparts that Spirit. To feelings of his own prompting, he must respond. He can not deny himself. A praying company, an earnest church waiting for a revival of the Lord’s work among them, will be ready to engage in the work themselves, thus co-operating with the Lord, and being, as the apostle says, co-workers with him. Those who do not desire the presence of the Lord, would not be ready for him if he should come. An instructed church, knowing the time, and awake to the events at present occurring in the world, as delineated in prophecy, looking and waiting for his second advent, will be ready for him, and ready to welcome him gladly. For the salvation of such he will appear. “To them that look for him shall he appear the second time without sin unto salvation.” And to such he comes at the present time, in the sense he has promised. His Spirit is already in the midst of a waiting church, causing them to long for his presence. His heart is with them, longing to bless them. And there is his work; for having brought them into this waiting position, where he has an opportunity to display his wonderful grace, which he is ever waiting to manifest, will he not do it? His promise is there also: “Lo, I am with you alway, even unto the end of the world.” A congregation, however much they may feel and acknowledge the need of a revival of the work of the Lord in their midst, can not be said to be “waiting” for him, unless all are alert, prompt, and punctual; unless they have come with a purpose and design to meet him, which implies expectancy; unless they are resolved to accept whatever he may show them, which implies a spirit of willingness and obedience. With such a people the Lord will delight to meet. The command is, “Prepare ye the way of the Lord.” When the inhabitants of Mentone, Savoy, desired a visit from their prince, they set out to prepare a way for him. They made a road over the mountains; hills were tunneled; valleys were filled up; rivers were bridged; rough places were made smooth, and crooked places straight. Thus they prepared the way, making everything as easy and pleasant for him as possible, and doing those things which would show their friendship, loyalty, and welcome to him. Thus, “if we would welcome the Lord Jesus, we must make a road for him, by abasing our pride, elevating our thoughts, removing our evil habits, and preparing our hearts. Never did a soul cast up a highway for the Lord, and then fail to enjoy his company.”—Spurgeon. And if men will do for an earthly prince what the inhabitants of Mentone did, can we do less, in our sphere, for him who is not only a lordly prince, an honored guest, but also our wisdom, sanctification, and redemption? The Lord desires and designs to do a great work in the earth in the last days; and his people must be willing in the day of his power. But we are living in a time when it is the duty of the church to be looking for him in a different sense from spiritual experiences alone in this mortal state; even to be looking for his personal and glorious return to this earth, in victorious majesty and power, to bring to its wondrous climax his work of redemption. It is not our waiting that will bring him; he is coming whether we are waiting or not, whether we are ready or not. But if we are waiting, it will make a vast difference with us; for, says Paul, “Unto them that look for him, shall he appear the second time, without sin unto salvation.” “They received him gladly,” says our record. How will it be with us when this future coming takes place? Are we in a condition to receive him gladly? What reason we shall have to do it! Think of all the changes that that coming will bring, all the scenes that it will end, and all that it will begin. Everything that is distressing, and unpleasant, and evil to the righteous, there ends; and everything that is new, and joyous, and happy in life, there begins. “Behold I make all things new.” And these elements of hope and good cheer are for all the future. To be looking for him, to be all ready for him, gives us a title to it all. Is this present state so full of good, are its circumstances and surroundings so satisfying, that we would not gladly exchange them for the things that are promised? Prayers have emphasized the glories of the change, songs have sounded its charms, praises have declared its satisfying anticipations. Truly, every child of God will gladly receive him. “Joy to the world, the Lord will come,
Let earth receive her King;
Let every heart prepare him room,
And heaven and nature sing.”
U. S.