Review and Herald, Vol. 92, No. 20. (4/22/1915)

Review and Herald

Apr 22, 1915

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Apr 22, 1915

GROUP OF WORKERS AT NAZARETH MISSION STATION, SOUTH INDIA

The apostle Paul declares that God “hath made of one blood all nations of men for to dwell on all the face of the earth,” and to this testimony the apostle Peter adds, “God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is accepted with Him.” In this glorious provision of the gospel of His grace God is at the present time calling out from all nations, kindreds, and tongues faithful men and women to stand as witnesses for Him. It is interesting to look into the faces of our brethren and sisters in South India, as shown in the above picture, and realize that their hearts beat in unison with the same hope and faith as do our own, and that they with us are waiting and watching and working for the second appearing of the Lord and Saviour Jesus Christ.

A New Life-Saving Number

By Editor

“Kill the Fly,” “Temperance,” “Mothers,” “How to Rest,” and “Home Cooking School” Number

THOUSANDS of copies of the attractive and instructive May number of Life and Health are being shipped to our agents. It is a good seller. Contains just the LIFE-SAVING INFORMATION needed in every family. Note the following, selected from its table of contents:—

GENERAL ARTICLES

The Pioneer Fly Escapes

When and How to Rest

Fighting Disease With Its Own Weapon

Unnecessary Food Waste

STIMULANTS AND NARCOTICS

Alcohol and Some of Its Effects

Liquor and the War

Prohibition in America

Harrison Law a National Obligation

The Temperance Movement

FOR THE MOTHER

Exercising the Children

HOME COOKING SCHOOL

A Few More Simple Desserts

EDITORIAL

Is Cancer Influenced by Diet?

QUESTIONS AND ANSWERS

Catarrh of the Throat

Bed Wetting

Acid Stomach

Ringing in Ears and Deafness

Malaria and Water

Ice

CURRENT COMMENT

House Screening as a Sanitary Measure

A Little Learning a Dangerous Thing

Origin of the Healing Art

NEWS NOTES—thirteen items of interest.

The restful country scene on the front cover, and the profusely illustrated contents, make this an easy seller. Every one of its FIFTY FEATURES is a GOOD SELLING POINT. Students will find it a good number to “practice up” on preparatory to the summer’s magazine campaign.

Why not send in $1.00 for 20 copies today, or send $2.00 for 50 copies? Start FIVE HALF-YEAR subscriptions to FIVE FRIENDS, at $1.50 for the FIVE. Regular price, $2.50.

Address your tract society, or Life and Health, Washington, D. C. Ask for leaflet “How to Earn a Magazine Scholarship.” Free for the asking.

THE WORK AND THE WORKERS

By Editor

The little leaflet “How to Earn a Magazine Scholarship” is free for the asking. Apply to your tract society.

“Exercising the Children” is the title of an illustrated (four photographs) article in the May Life and Health. Ten cents in stamps will bring you a sample copy.

You can earn a scholarship in any of our colleges or academies, and meet your vacation expenses, by the sale of Life and Health, Liberty Magazine, and the Protestant Magazine. Apply to your tract society for territory, terms, etc.

For $1.00 the publishers will be glad to address, wrap, and mail a copy of the May or “Temperance” number of Life and Health to 20 prominent W. C. T. U. workers in your State. Send contributions for this important work to your tract society.

Who will start the ball rolling by contributing $15.00 to pay for mailing the “Rome and the War” Extra of the Protestant Magazine to 1,000 editors? These men of brains should have this number to read and ponder over. Will you help? Send word to your tract society.

“I wish you every blessing in your work,” writes Rev. Alfred de Barritt, minister of St. Andrew’s Scotch Presbyterian Church, Chascomus, F. C. S., Argentina. “Your Protestant Magazine is worth its weight in gold. You deserve the thanks of the church universal for it.”

The May or “Papacy in Prophecy” and “Rome Versus Public Schools” number of the Protestant Magazine is now ready. A veritable arsenal of Protestant facts, Biblical and historical. Don’t miss it! Sample, 10 cents. Send 25 cents for 5, $1.00 for 20, or $2.00 for 50 copies.

Are you eating to produce cancer in your system? A vital question. Read “Is Cancer Influenced by Diet?” in the great May number of Life and Health, just off the press. Ten cents in stamps will bring this practical number to your home. Order 5 copies for 25 cents, and give away 4 to your friends.

“Your April number of the Protestant Magazine is immense,” writes Rev. Hiram N. van Voorhis, pastor Church of Christ (Disciple), Oxford, Ind. “Give me the address of your Indiana office, for I shall do considerable business with it. Have sent you three clubs, and want those to be only a starter of what I intend to do for you within the next year.”

Our various conferences have ordered over 8,000 copies of the new “Eastern Question” and “Free Press Hearing” number of Liberty Magazine to be mailed by the publishers to the editors in their respective territories. Remember that you can help in this great campaign to reach the molders of public opinion, by contributing $1.00 to your local fund, which will pay for mailing this message-filled number to 20 editors.

Where the “Rome and the War Extra” Is Going

By A. J. S. BOURDREAU

Up to Tuesday noon, April 13, orders for 39,365 copies of the “Rome and the War” Extra of the Protestant Magazine had been received from the twelve union conferences, as follows:—

Atlantic Union, 360 copies, as follows: Massachusetts, 10; Greater New York, 250; Eastern New York, 100; Southern New England, 10.

Columbia Union, 2,150 copies, as follows: Chesapeake, 325; New Jersey, 500; Ohio, 300; Eastern Pennsylvania, 25; West Pennsylvania, 1,000.

Lake Union, 4,930 copies, as follows: Northern Illinois, 2,300; Southern Illinois, 25; East Michigan, 1,500; West Michigan, 1,180; Wisconsin, 25.

Southern Union, 50 copies, as follows: Alabama, 50.

Southeastern Union, 100 copies, as follows: North Carolina, 100.

Southwestern Union, 250 copies, as follows: Arkansas, 200; South Texas, 50.

Central Union, 3,100 copies, as follows: Colorado, 2,000; Kansas, 1,000; Nebraska, 100.

Northern Union, 3,225 copies, as follows: Iowa, 3,000; Minnesota, 125; South Dakota, 100.

Pacific Union, 1,000 copies, as follows: Central California, 1,000.

North Pacific Union, 2,000 copies, as follows: Montana, 1,000; Western Washington, 1,000.

Eastern Canadian Union, 100 copies as follows: Ontario, 100.

Western Canadian Union, 100 copies, as follows: Saskatchewan, 100.

Miscellaneous orders, 23,000.

Grand total ... 39,365.

Following the first printing order for 50,000 copies, a second order for 50,000 more quickly followed, making a total of 100,000 copies ordered. Let all our REVIEW readers who have received a sample copy, and all who ordered the “Free Press” Extra circulate this stirring “Rome and the War” Extra broadcast. Prices: Single copy, 5 cents; 5 to 999 copies, 1 cent each; 1,000 copies, $8.00. Mailed by publishers to 10 addresses, 15 cents; to 100 addresses, $1.50. The daily newspapers even are proclaiming the authority of the Pope to become the world’s supreme arbitrator. Tell your neighbors and friends the MEANING OF THESE THINGS. Show them this Extra. It will do the work. A. J. S. BOURDREAU.

“I NEVER rest in the daytime,” boasted a busy woman. Every winter that woman had a “nervous collapse,” as she called it, and spent from two weeks to a month confined to her room.” So read the first two sentences of Anne Guilbert Mahon’s great article “When and How to Rest,” pages 208, 209, of the May Life and Health. Forty-nine other features equally as valuable. Get it. Read it. Sell it. Sample copy 10 cents; 20 copies for $1.00 or 50 for $2.00. Order today.

The profits on the sale of 2,000 to 2,500 copies of Life and Health, Liberty, the Protestant Magazine, or the Temperance Instructor ($120 to $150), will pay for a year’s scholarship in one of our schools. The sale of a few hundred extra magazines will furnish the economical student with sufficient profits to defray the summer’s expenses and the cost of textbooks and supplies.

A Man of Opportunity

By Ellen G. White

MRS. E. G. WHITE

In sharp contrast with the reckless rule of Ahaz was the reformation wrought during the prosperous reign of his son. Hezekiah came to the throne determined to do all in his power to save Judah from the fate that was overtaking the northern kingdom. The messages of the prophets offered no encouragement to halfway measures. Only by most decided reformation could the threatened judgments be averted.

In the crisis Hezekiah proved to be a man of opportunity. No sooner had he ascended the throne than he began to plan and to execute. He first turned his attention to the restoration of the temple services, so long neglected; and in this work he earnestly solicited the co-operation of a band of priests and Levites who had remained true to their sacred calling. Confident of their loyal support, he spoke with them freely concerning his desire to institute immediate and far-reaching reforms.

“Our fathers have trespassed,” he confessed, “and done that which was evil in the eyes of the Lord our God, and have forsaken him, and have turned away their faces from the habitation of the Lord.” “Now it is in mine heart to make a covenant with the Lord God of Israel, that his fierce wrath may turn away from us.” 2 Chron. 29: 6, 10.

In a few well-chosen words the king reviewed the situation they were facing—the closed temple and the cessation of all services within its precincts; the flagrant idolatry practiced in the streets of the city and throughout the kingdom; the apostasy of multitudes who might have remained true to God had the leaders in Judah set before them a right example; and the decline of the kingdom and loss of prestige in the estimation of surrounding nations. The northern kingdom was rapidly crumbling to pieces; many were perishing by the sword; a multitude had already been carried away captive; soon Israel would fall completely into the hands of the Assyrians, and be utterly ruined; and this fate would surely befall Judah as well, unless God should work mightily through chosen representatives.

Hezekiah appealed directly to the priests to unite with him in bringing about the necessary reforms. “Be not now negligent,” he exhorted them; “for the Lord hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense.” “Sanctify now yourselves, and sanctify the house of the Lord God of your fathers.” Verses 11, 5.

It was a time for quick action. The priests began at once. Enlisting the co-operation of others of their number who had not been present during this conference, they engaged heartily in the work of cleansing and sanctifying the temple. Because of the years of desecration and neglect, this was attended with many difficulties; but the priests and the Levites labored untiringly, and within a remarkably short time they were able to report their task completed. The temple doors had been repaired and thrown open; the sacred vessels had been assembled and put into place; and all was in readiness for the reestablishment of the sanctuary services.

In the first service held, the rulers of the city united with King Hezekiah and with the priests and Levites in seeking forgiveness for the sins of the nation. Upon the altar were placed sin offerings “to make an atonement for all Israel.” “And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshiped.” Once more the temple courts resounded with words of praise and adoration. The songs of David and of Asaph were sung with joy, as the worshipers realized that they were being delivered from the bondage of sin and apostasy. “Hezekiah rejoiced, and all the people, that God had prepared the people; for the thing was done suddenly.” Verses 24, 29, 36.

God had indeed prepared the hearts of the chief men of Judah to lead out in a decided reformatory movement, that the tide of apostasy might be stayed. Through his prophets he had sent to his chosen people message after message of earnest entreaty—messages that had been despised and rejected by the ten tribes of the kingdom of Israel, now given over to the enemy. But in Judah there remained a goodly remnant, and to these the prophets continued to appeal.

Hear Isaiah urging, “Turn ye unto him from whom the children of Israel have deeply revolted.” Isa. 31: 6. Hear Micah declaring with confidence: “I will look unto the Lord; I will wait for the God of my salvation: my God will hear me. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness.” Micah 7: 7-9.

These and other like messages revealing the willingness of God to forgive and accept those who turned to him with full purpose of heart, had brought hope to many a fainting soul in the dark years when the temple doors remained closed; and now, as the leaders began to institute a reform, a multitude of the people, weary of the thralldom of sin, were ready to respond. Through his prophets God had prepared the way, and by his Spirit had impressed King Hezekiah to act without delay.

Those who entered the temple courts to seek forgiveness and to renew their vows of allegiance to Jehovah, had wonderful encouragement offered them in the prophetic portions of Scripture. The solemn warnings against idolatry, spoken through Moses in the hearing of all Israel, had been accompanied by prophecies of God’s willingness to hear and forgive those who in times of apostasy should seek him with all the heart. “If thou turn to the Lord thy God,” Moses had said, “and shalt be obedient unto his voice; (for the Lord thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them.” Deut. 4: 30, 31.

And in the prophetic prayer offered at the dedication of the temple whose services Hezekiah and his associates were now restoring, Solomon had prayed: “When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house: then hear thou in heaven, and forgive the sin of thy people Israel.” 1 Kings 8: 33, 34. The seal of divine approval had been placed upon this

prayer; for at its close fire had come down from heaven to consume the burnt offering and the sacrifices, and the glory of the Lord had filled the temple. See 2 Chron. 7: 1. And by night the Lord had appeared to Solomon, to tell him that his prayer had been heard, and that mercy would be shown those who should worship there. The gracious assurance was given: “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.” Verses 14, 15.

These promises met abundant fulfillment during the reformation under Hezekiah.

Place of the Judgment

By J. O. CORLISS

The Age-to-Come Doctrine — No. 7

Place of the Judgment

J. O. CORLISS

NOTHING is more certainly taught by inspiration than that a day of judgment awaits every human being who has lived or who will yet live on our earth. This is well attested by the affirmation that “we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” 2 Cor. 5:10. The definiteness of this text shows the judgment work to be a vast one. It could not be otherwise when, as the text declares, “every one” will be required to answer personally for every deed ever done, whether it was good or bad.

Of course the question quickly follows such a statement as to where, when, and how such a stupendous program could most likely be rendered. Were the common view to be accepted as to the place where, and the time when, such operation could best be effected, one becomes at once involved in insurmountable difficulties. For instance, if at Christ’s coming all the multiplied millions of the dead should arise, each to await his turn to answer for his life work in the categorical form indicated by the text under consideration, it might seem that many of the waiting ones would be delayed many years expecting the issue of their cases.

It must not be supposed that the judgment process will be a passage through some standing multitude simply to say to one, Stand on my right, or to another, Go to my left. That could not be and render the just decisions then required in behalf of eternity-bound creatures. Even idle words, perhaps long since forgotten, must then be brought forward for examination. Matt. 12:36. More than this, every sort of life work, “with every secret thing,” will God bring under judgment criticism. Eccl. 12:14. In view of such a searching scrutiny, all will readily admit the solemn truth of the preacher’s remark that there must be on that occasion time “for every purpose and for every work.” Eccl. 3:17.

This judgment scene has been graphically set forth by inspired foresight. God is shown seated on his throne, with many thousands ministering before him, while “the judgment was set, and the books were opened.” Dan. 7:9, 10. The opening of the “books” was the important era in that work. Turning to another passing view of this same display, one quickly learns just why these books are such a necessary adjunct to that solemn function; for this description reveals that “the dead were judged out of those things which were written in the books, according to their works.” Rev. 20:12.

Two things are here made prominent: First, the sentence upon all is decided, not from the oral testimony of those involved, but from the things written in the books. This is reasonable because it is absolutely just. Were the memory of those to be judged depended on for true accounts, they could not be had because of faulty recollections. But another striking point in the text is that those who are being judged are all dead while the operation proceeds. Why should not this be so, when all their life deeds are on record, and they themselves are relieved of painful solicitude while wearily awaiting their fateful decisions?

The decisions having been all rendered, the next event is the raising of the dead for the execution of the conclusions previously reached. This part of the program is distinctly set forth by the Saviour in these words: “All that are in their graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” John 5:28, 29. This mention of the two classes shows that every one having a resurrection is previously assigned to the particular rank in which the judgment books had decided his place to be. This position is, however, much strengthened by the apostle’s reference to this event. He reveals that which he calls a mystery. Speaking to and of the church, he says, “We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” 1 Cor. 15:51, 52. Please take notice of what is here involved. The text says that the saints thus raised are incorruptible when brought from their graves. This touch of immortality could not have been conferred before the full decision of their cases; hence having it when raised from the grave clearly shows that the judgment had previously closed their records favorably. This being true, it follows that those who were not thus enriched with them, had been counted unworthy of the honor. This point is quite clearly made in another account. In administering comfort to the church of Thessalonica concerning the dead for whom they mourned, the apostle told them that when the Lord should come to take his own, he would by no means desert their dead through forgetfulness; for at the sound of the Archangel’s accompanying voice, the dead in Christ would rise before the living saints were changed. 1 Thess. 4:16.

Further evidence is not necessary to show that the decisions of the judgment do separate between the righteous and the wicked before the resurrection, which attends the second coming of Christ. This point settled forever destroys the age-to-come theory of a post-resurrection probation (a probation following the resurrection); for the fact that only the “dead in Christ” are raised at Christ’s return to earth, proclaims that final decisions were rendered before that operation. But other scriptures settle this question without logic or controversy for all willing to receive their plain statements. Thus the Saviour, when speaking directly about his future advent, and that which would immediately precede it, said: “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” Rev. 22:11, 12.

This ought in all reason to settle the matter completely. The fact that the condition of every one must remain as disclosed at a certain period, and that period a time just prior to the coming of the Lord, is ample evidence that probation for all of every class of people was ended at that time. Otherwise the Lord’s second coming would fail of its exact accomplishment, according to the divine program, which is thus stated: “Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all.” Jude 14, 15.

To execute a judgment is to carry out its decisions in full, to the minutest degree. In the judgment scene described by the prophet Daniel, already referred to, its work is followed by the eye of divine foresight, until the kingdom and its peoples have been delivered to the Son of God. This is why he comes to earth at once armed with power to execute that which had previously been judgment written. He therefore comes properly seated on the throne of his glory, accompanied by all the holy angels. Matt. 25:31. But only those will then be claimed as his who, like their Master, will have before been glorified, because none others can possibly look upon him as he will then appear in his glory. 1 John 3:2.

From this solid ground of belief, no other conclusion is possible than that the session of judgment which forever separates between good men and bad, that determines who shall be saved and who lost at his coming is held in heaven itself, in the very presence of the throne of God (Dan. 7:9), at which time and place Christ is crowned King of kings and Lord of lords. The kingdoms of this

world are then his, when he at once proceeds to cleanse the world of its last defilement (2 Peter 3:10-12), preparatory to its becoming a fit place over which he may reign forever and ever. Rev. 11:15.

Glendale, Cal.

The Golden Rule

By A. E. PLACE

A. E. PLACE

The golden rule, understood and applied in everyday life, would dry up every stream of criticism, or judging, whether large or small, and bring joy and peace to home and heart. But it requires the power of the Holy Spirit to apply it.

The Lord’s Prayer, if understood and applied, would banish the possibility of holding hard feelings, or “hurt” feelings, grudges, or anything of the kind; for that prayer says, Forgive us as we forgive, etc.

Both these rules, covering prayer and action, require the power of the Holy Spirit to understand and to apply. No other rule given to man so completely covers everything in so few words. No other prayer so completely includes everything as does the prayer which the Lord gave his church.

If we on our knees pray, “Thy kingdom come. Thy will be done in earth, as it is in heaven,” and get up with criticism in our hearts, or ready to judge one of God’s children; if we on our knees pray, “Forgive us our debts,” and rise with unforgiveness toward brother or neighbor, we cannot understand, neither do we apply, either the rule or the prayer.

The only way for me to settle my sins against God is for him to forgive me, and impute to me the merits of his Son. Peace between brethren must come in the same way. Anything else but widens the breach and increases leanness of soul. No man can get peace by confessing another man’s sins. But when we confess our own sins to God and our brethren, we receive forgiveness, the chasm is filled, and we go on our way rejoicing. Again James says, “Confess your faults one to another, and pray one for another, that ye may be healed.” Christ stated this principle plainly in these words: “If ye forgive not men their trespasses, neither will your Father forgive your trespasses.”

Then if a brother criticizes me, I should not condemn him, but I should pray for him. I should forgive him. If he wags his head, or shoots out his lip, I should forgive him, and I should pray, Father, forgive him. So shall we be the children of our Father which is in heaven, who lets his rain fall alike on the just and the unjust.

Some have felt at liberty to judge or condemn in the matter of eating and drinking. Misunderstandings, hard feelings, even bitterness and divisions, have come between brethren, and into the home circle, and between very friends, not by health reform principles, but by their application or misapplication. Members of some families do not see alike on this great question. Careful education, by kind and consistent example, is necessary.

I believe that God gave the health reform principles that they might be a blessing, first of all to this people, and through them to the world. But it cannot be that he ever intended or desired that these, or any other principles from him, should be used by his children in any sense as a club. I cannot believe that God has given to any man or woman the right or privilege to sit in judgment on any other person because of what he eats. “Let not him that eateth despise him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him.”

It is the privilege and right, if not the duty, of any member of the church to go to any brother or sister whom he believes to be in the wrong on this question as truly as on any other, and talk the matter over kindly and freely. If by so doing an agreement is reached, he has gained a point, and possibly a brother; but until this is done, he can of right do nothing but pray. He has no right to go with the report to any other person, because, first, there may be a misunderstanding about the matter; second, if there is no misunderstanding concerning the act, it is possible that the person questioned has reasons for his act which he considers good and sufficient; third, by carrying such a report one would commit sin which may be regarded by the Lord as great as, if not greater than, that committed by the one thought to be remiss.

But if the one thought to be in the wrong gives no satisfactory explanation of his course, still he should not be judged by his brother, but should be dealt with according to the golden rule.

I believe that the health principles given to this people are of God; that they have accomplished great good in every home where they have been properly applied; but if I make your application of them an open or a shut door between you and me, or between you and the kingdom of God, or set myself up as judge of those principles or their application to you or any one else, I am positively wrong, and by so doing am standing in the way of both the principles and their application. “The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.”

Some of my brethren and sisters may, for reasons unknown to me, which to them may seem good and sufficient, eat or drink something which I do not feel free to eat or drink, and he who sees all things will deal with them as he deals with me.

“Let us therefore follow after the things which make for peace.” This does not mean that we are to close our eyes to a brother’s sin. But I believe it does mean that if we follow up a brother’s wrong, we must do it in harmony with divine instructions; for peace can come in no other way.

San Jose, Cal.

Continue reading: The Schools of the Prophets