Review and Herald, Vol. 90, No. 18. (5/1/1913)

Review and Herald

May 1, 1913

Review and Herald Publishing Association · Washington, D. C. · May 1, 1913

Is It Worth While?

JOAQUIN MILLER

Is it worth while that we jostle a brother Bearing his load on the rough road of life? Is it worth while that we jeer at each other In blackness of heart — that we war to the knife? God pity us all in our pitiful strife!

God pity us all as we jostle each other! God pardon us all for the triumphs we feel When a fellow goes down ’neath his load on the heather, Pierced to the heart. Words are keener than steel, And mightier far for woe or for weal.

Were it not well in this brief little journey On over the isthmus, down into the tide, We give him a fish instead of a serpent, Ere folding the hands to be and abide Forever and aye in dust at his side?

Look at the roses saluting each other, Look at the herds all at peace on the plain; Man, and man only, makes war on his brother, And laughs in his heart at peril and pain, Shamed by the beasts that go down on the plain.

Is it worth while that we battle to humble Some poor fellow soldier down into the dust? God pity us all! Time eftsoon will tumble All of us together, like leaves in a gust, Humbled indeed down into the dust.

— Selected.

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The Song Triumphant

By U. T. CADY

U. T. CADY

It was midnight, and Darkness and a deep silence reigned supreme O'er the valleys and green plains of Judea. Gathered above the Bethlehem hills was The angelic choir, eagerly watching For the heavenly signal to declare the Good news of salvation. Through distant space The starry worlds sped on their trackless course— And mankind slumbered.

On those hillside fields, Where the boy David had led forth his flocks, Anxious shepherds were keeping watch by night. Long had they looked for Him who was to sit On David's throne. Far from the distant East Wise men, on their camels, journeyed with haste; And, at Cæsar's command, came Joseph and Mary to Bethlehem, finding lodgment None, but a manger.

And, lo! suddenly The whole plain was lighted up, and on the Shepherds' view burst forth in glory the bright Shining of the hosts of God. Earth was hushed And all heaven stooped to hear the glad refrain: “Glory be to God in the highest, and On earth peace, good will toward men!”

Vanished The angelic throng, and the shades of night Covered hill and plain.

O, glorious song! May thy glad notes sound forth, and ever ring Through the arches of heaven, and re-echo To earth's remotest bounds, till all na- tions, With gladness, join the sweet refrain, and then, With a voice as of many waters, swell The chorus, saying, “Alleluia: for The Lord God omnipotent reigneth, world Without end. Amen!”

The True Church

By Ellen G. White

(Concluded)

MRS. E. G. WHITE

Christ has identified his interest with that of suffering humanity; and while he is neglected in the person of his afflicted ones, all our assemblies, all our appointed meetings, all the machinery that is set in operation to advance the cause of God, will be of little avail. This “ought ye to have done, and not to leave the other undone.” “Thou art weighed in the balances, and art found wanting.”

All who are to be saints in heaven will first be saints upon the earth. They will not follow the sparks of their own kindling, they will not work for praise nor speak words of vanity, nor put forth the finger in condemnation and oppression; but they will follow the Light of Life, diffuse light, comfort, hope, and courage to the very ones who need help, and not censure and reproach.

Has the truth of God been committed to us? Then let us seek to advance it in every way possible. More is expected of us than we have done; our works should correspond to the light which God has given us; they should advance accordingly. The rich, clear light that has been shining upon our pathway has placed us on vantage-ground; and we should improve every opportunity to do good. Christ came from the royal courts of heaven to seek and save the lost, and this is to be our work. The zeal which we manifest in this direction will show the measure of our love for Jesus and our fellow men, of our efficiency and missionary spirit.

To every member of the church is committed a work, and his sanctification will be seen in the efficiency, the unselfishness, the zeal and purity and intelligence, with which he does the work. The cause of humanity and religion must not retrograde. Progress is expected of those who have received great light and have many advantages.

The church must be a working church if it would be a living church. It should not be content merely to hold its own against the opposing forces of sin and error, not be content to advance with dilatory step, but it should bear the yoke of Christ, and keep step with the leader, gaining new recruits along the way.

When we are truly Christ’s, our hearts will be full of meekness, gentleness, and kindness, because Jesus has forgiven our sins. As obedient children we shall receive and cherish the precepts he has given, and shall attend to the ordinances he has instituted. We shall be seeking constantly to obtain a knowledge of him. His example will be our rule of life. Those who are Christ’s disciples will take the work where he left it, and carry it forward in his name. They will copy the words, the spirit, the practises, of none but him. Their eye is upon the Captain of their salvation. His will is their law. And as they advance, they catch more and clearer views of his countenance, of his character, of his glory. They do not cling to self, but hold fast his word, which is spirit and life. “If ye continue in my word, then ye are my disciples indeed; and ye shall know the truth, and the truth shall make you free.” They reduce their knowledge of his will to practise. They hear and do the things that Jesus teaches.

In the church is work for all who love God and keep his commandments. The profession one may make is not certain evidence that he is a Christian. The words he may speak give no surety that he is a converted man. Hear the words of Christ: “Why call ye me, Lord, Lord, and do not the things that I say?” Unless the daily life conforms to the will and works of Christ, no one can establish a claim to be a child of God, an heir of heaven. There is a legal religion, which the Pharisees had, but such a religion does not give to the world a Christlike example; it does not represent Christ’s character. Those who have Christ abiding in the heart will work the works of Christ. Such are entitled to all the promises of his Word. Becoming one with Christ, they do the will of God, and exhibit the riches of his grace. “Then shalt thou call, and the Lord

will answer; thou shalt cry, and he shall say, Here I am.” O, precious promise! “And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.” In marked contrast to the murmuring and complaining of the wicked, the servants of God will sing: “I will praise thee with my whole heart: before the gods will I sing praise unto thee. I will worship toward thy holy temple, and praise thy name for thy loving-kindness and for thy truth: for thou hast magnified thy word above all thy name. In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul. All the kings of the earth shall praise thee, O Lord, when they hear the words of thy mouth. Yea, they shall sing in the ways of the Lord: for great is the glory of the Lord. Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.” Then let not a semblance of pride or self-importance be cherished, for it will crowd Jesus out of the heart, and the vacuum will be filled with the attributes of Satan.

A Short Sermon

By H. A. St. John

H. A. ST. JOHN

Text: “Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field.” Zech. 10:1. “There shall be showers of blessing.” Eze. 34:26. “Sir, we would see Jesus.” John 12:21.

THE former rain, on the day of Pentecost, was preceded by many showers of blessing. These showers prepared the disciples for the great outpouring when the day of Pentecost had fully come. After the resurrection, the manifestation of Christ constituted a shower of blessing to some soul, or souls, in every instance. When Jesus revealed himself to Mary, what a shower of blessing came to her sorrowing heart! She was made a missionary at once, and started in haste to deliver the joyful message, “He is risen.” To the other women, the same morning, when they were on their way to the sepulcher with sad hearts, bearing sweet spices for the dead, the shower of blessing came suddenly in the manifestation of Christ, and they were filled with the same joyful message, “He is risen.” In quick succession similar showers of blessing came to many others in the manifestation of Christ,—to Peter alone; to ten disciples together; then to the eleven disciples when Thomas was with them; to the two disciples on their way to Emmaus; to seven disciples at the Sea of Galilee; to more than five hundred at once on a mountainside; and last of all, to the disciples on Mt. Olivet, when Jesus ascended in glory to his Father.

For a period of forty days, by many infallible proofs Jesus showed himself alive, and in each instance it was a shower of blessing to somebody; and every heart to whom Jesus revealed himself was filled and thrilled with the joyful message, “He is risen.” Yes, and we have just as much cause for rejoicing that Jesus is risen as they had. He rose, that we may rise. He rose for our justification, sanctification, and eternal glorification. O, let us continually praise him!

And that company who received that last shower of blessing on Mt. Olivet returned to Jerusalem filled with great joy. In addition to the joyful message, “He is risen,” they were inspired with another still more thrilling message, He is coming again. A shining angel told them that the same Jesus would come again in like manner as they had seen him depart. And when the pentecostal outpouring came, they joyfully testified that it came from the glorified Jesus.

* Sanitarium, Cal.

Man's Versus God's Rule

By F. W. Stray

F. W. STRAY

For thousands of years sinful man has been demonstrating himself a failure in the government of his fellows, and now in the end of the age, with the great increase of knowledge and with all history to draw upon for instruction and warning, we should reasonably expect the world to be better governed than ever in the past.

Instead of this, however, we find men of all classes, rich and poor, high and low, declaring that all nations are misgoverned, and a survey of the field at once confirms their testimony. Discontent is everywhere prominent, and this is one of the clearest evidences of misgovernment; for a government that is unable to insure peace and prosperity among all classes of its citizens, but favors the few at the expense of the many, is not succeeding in the object of government. As a result, earnest and devoted men in all nations are advocating new forms of government for the future.

The basis of all these movements, such as socialism in the world and the Progressive movement in this country, is that government must be taken from the few and restored to the many, the people, before the many can obtain justice. A Moses who will lead the people out to establish a new commonwealth is the hope and expectation of multitudes.

What have Seventh-day Adventists to offer as a solution to meet this cry of the world's need? This gospel (good tidings) of the kingdom, is the answer. But do we frame the answer so that the world can understand, and have hope kindled, to the extent of laying hold of the promises that we hold out to them? A socialist embraces the promises of socialism and immediately begins to talk it earnestly, enthusiastically, with his neighbors, and thus the world is being permeated with socialistic doctrine.

What is our message? First, “The kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people.” Dan. 7:27. Positively, unequivocally, we answer that what the world feels ought to be done, shall be done. We go back to the beginning of things and find that “God said, Let us make man in our image, after our likeness: and let them [collectively and equally] have dominion over . . . the earth.” Gen. 1:26. In the seventh chapter of Daniel, already quoted from, the prophet delineates the rise and fall of the great monarchical governments of earth, so out of harmony with the original plan of God, finally picturing the last as one “whose look was more stout than his fellows” (verse 20), which we know is the Papacy, in principle and practise the most absolute monarchy the world has ever seen, denying every individual right of action, thought, and conscience even, and making all the people absolutely subservient to the ruling class, the priests, who are chosen without the people's having any voice in the selection whatever, and who claim, in addition to priestly service, princely dominion of the whole world. This is the climax of Satan's endeavor to rule the people of this world by brute force. “But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom . . . shall be given to the people.” Dan. 7:26, 27.

This is the gospel of the kingdom; by what means shall this kingdom be established? First, with others we realize that it can only be accomplished after the absolute overthrow of government by the few. Hence our message concerning the present world's system of government: “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.” Ps. 2:8, 9. “And . . . no place was found for them.” Dan. 2:35.

Are these promises certain of fulfilment? Are they more sure than the promises of the same thing embraced by the socialist? Hear the One who makes these promises: “I am God, and there is none like me; . . . declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: . . . I have purposed it, I will also do it.” Isa. 46:9-11.

He declared that he would overthrow the world empire of ancient Babylon, and he did it. His Son wept over Jerusalem and declared that it, too, would be destroyed, and be no more the capital of a Jewish nation, and it was done; and so he has demonstrated the fulfilment of his promise to overthrow the nations, and restore the dominion to the people.

Now, how does the kingdom promised compare with the nation of the future that men hope to usher in through the gateway of politics?

Suppose for a moment that men should be able so to govern as to abolish industrial oppression and to establish even-hand justice for all alike. Surely

that would be a wonderful government: and yet every house in the land would be built for fire, flood, or funeral; still there would be heartaches and tears; there would be cripples, and blind, and deaf, and dumb; there would be work for the physician and the nurse; hospitals and asylums would still be needed, in spite of man's best efforts; insect pests would prey upon the fruit and grain; floods, destructive storms, and earthquakes could never be legislated away. But, hear the good news of the kingdom that is really coming:—

“The inhabitant shall not say, I am sick.” Isa. 33:24. “The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing.” Isa. 35:5, 6. “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new.” Rev. 21:4, 5.

Who will come and establish this glorious kingdom? “I will declare the decree: the Lord hath said unto me, Thou art my Son; . . . I shall give thee . . . the earth for thy possession.” Ps. 2:7, 8. He came to earth about two thousand years ago, but not to take possession, and upon leaving, said, “I will come again.” He came down here and demonstrated his power and willingness to fulfil every promise that he has given us. At his voice death was banished from the grave itself, the eyes of the blind were opened, the deaf heard, the dumb sang, the lame man leaped to his feet and danced for joy. He was entombed, dying publicly in the sight of all the people, but the grave could not hold him. He was afterward seen of many; and then, publicly, with many men observing his departure, he left the earth by way of the air above them, having made the promise, “I will come again.”

Every time in history that the people have arisen and overthrown a tyrannical government, that which they have established upon the ruins of the old has been but an additional monument to sinful man's incapacity properly to govern his fellows. The leaders chosen of the people have failed, but not so in the coming kingdom. The kingdom shall not be given to people who are sinful, but “to the people of the saints of the Most High,” and the unanimous choice of the redeemed people for governor is Jesus, the Son of God. “And the government shall be upon his shoulder.” Isa. 9:6.

The only government of the people, and by the people, and for the people, that shall not perish from the earth, will be the kingdom of the saints. “And the kingdom shall not be left to other people, but . . . it shall stand forever.”

Only saints can ever establish upon the earth a righteous government, and that only through divine intervention and leadership. “All thy works shall praise thee, O Lord; and thy saints shall bless thee. They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.” Ps. 145:10-12.

Brethren, let us be saints, and talk this thing to the sons of men.

Concord, N. H.

A. G. DANIELLS

By Arthur Grosvenor Daniells

Does the History of Turkey and Egypt Since 1798 Fulfil the Prophecy of Dan. 11:40-44? — No. 15

A. G. DANIELLS

In the statement of events set forth in Dan. 11:40, the prophecy foretells a decisive victory for the “king of the north” in the deadly conflict in which he was to be engaged “at the time of the end.” That conflict, we have shown, was caused by the French invasion of Egypt and Turkey which began in 1798 and ended with a complete victory for Turkey. But the prophecy does not close here, nor does it drop the “king of the north” from further consideration. It goes on foretelling a series of victories this power will achieve. It reads as follows:—

“He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.” Dan. 11:41-43.

This outline deals altogether with the countries and peoples in the region of Egypt, the “king of the south.” A number of countries are mentioned by name. Edom, Moab, and Ammon, it is said, would escape the domination of the king of the north. But the “glorious land” (Palestine), Egypt, Libya, and Ethiopia, were to be brought under his control.

In order fully to appreciate the extent to which these predictions have been fulfilled, it will be necessary to review briefly the relation that existed between these countries and Turkey at the time of the French invasion. The general situation is told by Mr. W. Eton in his book, “A Survey of the Turkish Empire.” This writer was a resident of Turkey and Russia twenty-three years, during which time he held high official positions in both governments. He closed the preface of his book in February, 1798, three months before the French expedition sailed for Egypt. Of Syria and Palestine he says:—

“In the country about Smyrna, there are great agas [army officers], who are independent lords, and maintain armies, and often lay that city under contribution. The Porte never gains but a temporary influence by sometimes intermeddling in their quarrels.”

“All the inhabitants of the mountains, from Smyrna to Palestine, are perfectly independent, and are considered by the Porte as enemies, whom they attack whenever there is opportunity.

“On the coast of Syria, the sultan only virtually possesses the ports of Latakia (Laodicea), a small shallow harbor and a ruined town; Alexandretta (or Scanderoon), the port of Aleppo, a miserable village.

“All Egypt is independent. The pasha sent to Cairo is in effect a prisoner during his government, which is only nominal; the Porte draws little or no revenue from it, and no troops except a few fanatics in time of war with the Christians. The Turks have at different times got possession of Cairo, but never could maintain themselves in the government.” —“A Survey of the Turkish Empire,” pages 299-302, by W. Eton, 1798.

Egypt’s relation to Turkey at that time is very clearly and accurately given by McCoan:—

“The conquest of the country by Sultan Selim I, in 1517, abolished the Mameluke dynasty, but did not establish in its stead the full sovereignty of the Porte. The great military aristocracy of the beys remained in unweakened force, and the conqueror was fain to conclude with them a regular treaty by which Egypt was constituted in effect a republic, feudally subject to the sultan and his successors, but the government of which was still left in the hands of the Mameluke chiefs, acting as a council of regency under a pasha, whose almost only function was to receive and remit to Constantinople the stipulated tribute, and who was himself deposable at will by this Mameluke divan. The beys also retained the right of electing their own chief, who, in concert with his fellows, levied taxes, maintained an army, coined money, and otherwise exercised supreme authority over the country. Shadowy as was the sovereignty thus left to the Porte, it became, if possible, still more unreal during the domestic turbulence and foreign wars of the succeeding reigns, until, in 1763, the then dominant bey refused payment of the tribute, expelled the resident pasha, and proclaimed himself ‘Sultan of Egypt and Lord of the Two Seas.’ Although this revolt was not successful, the Porte gladly compounded the treason by reconfirming the disaffected chiefs in their old powers; and the deposition of its representative, by the simple fiat of the beys, became thenceforward an incident of almost yearly occurrence. To this merely nominal suzerainty had the authority of the sultan been reduced when, in 1798, the French invasion under Bonaparte for three years extinguished it altogether.” —“Egypt as It Is,” pages 75, 76, by J. C. McCoan.

At that time Ethiopia, now known as the Sudan, was in no sense under the domination of Turkey. The same may be said of Libya, lying to the west of Ethiopia.

Now the prophecy states that following the triumphs of the “king of the

north

The Glorious Land

“north” in its great conflict “at the time of the end,” these countries would come under his control. History records the fulfilment of every detail of this prophecy. Our limited space will permit of only the briefest glance at this history.

The Glorious Land

“He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown.” The glorious, or, as the margin gives it, goodly, land is Palestine. It constitutes a large part of what has long been designated Syria, which at the time of the end was the Syrian province of the Turkish Empire. It was in the “glorious land,” stretching from the base of Mt. Carmel to the Jordan, that the terrible struggle for supremacy took place between France and Turkey. When that contest began, the Syrian province was in revolt against Turkey, and was practically independent. But Turkey’s victory over France proved to be a victory over Syria also.

Mr. John Barker, writing from Syria in 1803 regarding the pasha, or governor, of the Syrian province, says:—

“Djezzar, or Jezzar Pasha, himself can not be said to be ‘in rebellion’ against the Porte. He acknowledges the supreme authority of the sultan; he contributes largely to the maintenance of the state. . . . There exists not a governor in Turkey more absolutely in subjection to the will of the sultan than this pasha. The proof of his subordination is the immense sums of money he daily sends to Constantinople.

“The expression ‘state of rebellion’ carries with it ideas of insecurity and popular disturbances, yet I can with truth aver that for half a century past there has not existed greater security and tranquillity than reigns throughout all Syria at the present moment [May, 1803].”—“Syria and Egypt Under the Last Five Sultanies of Turkey,” Vol. I, pages 67, 68, 71, by John Barker, British consul-general to Turkey from 1799-1849.

This Djezzar was governor of Syria at the time of the French invasion, and is the one who defended Acre during the terrible siege. He had previously been in constant rebellion against the Turkish government. But following the war with the French, a great change was effected, and Turkey came into full control of the “glorious land.”

“Egypt Shall Not Escape”

Following the victories over the French and the revolted province of Syria, Turkey effected the complete subjugation of Egypt. Paton, who spent many years in Egypt as an official of the British government, gives a faithful history of the remarkable revolution that took place after the French evacuated Egypt. He says:—

“No sooner were the French expelled from Egypt and the English about to leave, than the Mamelukes began again to raise their heads out of the slough into which they had sunk; and, supposing that they had henceforth only to deal with the decadence and disorganization of the old Turkish government, they somewhat too confidently anticipated a resumption of the power that placed at their feet all the sensual luxuries of this favored land. On the other hand, the great object of the Porte was to retain the power, and prevent it from again falling into the hands of the Mamelukes. Out of this complicated game Mohammed Ali rose the winner of the valley of the Nile.”—“History of the Egyptian Revolution,” Vol. II, page 2.

“After the departure of the French, civil war broke out afresh between the Turks and the surviving Mamelukes, which resulted in 1806 in the elevation to the post of pasha of Mehmet Ali, an Albanian adventurer who had become leader of one of the contending factions. His authority, however, was not firmly established until after a long struggle with the Mamelukes, five hundred of whom he perfidiously massacred in 1811. The dispirited survivors fled to Nubia.”—The American Encyclopedia, article “Egypt.”

“The Mamelukes were effectually exterminated by this atrocious massacre; and Mehmet Ali rapidly consolidated his power within his province, and also extended it beyond the Egyptian territory.”—The Encyclopedia Britannica, eleventh edition, article “Mehmet Ali.”

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