Review and Herald, Vol. 90, No. 11. (3/13/1913)

Review and Herald

Mar 13, 1913

Review and Herald Publishing Association · Tacoma Park Station, Washington, D. C. · Mar 13, 1913

THE RECORD KEPT

It was only a cup of water, with a gentle grace bestowed, But it cheered a lonely traveler upon the dusty road; For the way was long and dreary, and the resting-places few, And the sun had dried the streamlets, and drunk up the sparkling dew; None noticed the cup of water as a beautiful act of love, Save the angels keeping the record, away in the land above; But the record shall never perish, the trifling deed shall live, For Heaven demands but little from those who have least to give!

It was only a kind word spoken to a weeping little child; But the thread of its grief was broken, and the little one sweetly smiled; And nobody stayed to notice so tiny an act of love, Save the angels keeping the record in the wonderful book above. And she who had spoken kindly went on in her quiet way, Nor dreamed such a simple action should count in the last great day. But the pitying words of comfort were heard with a song of joy, And the listening angels blessed her from their beautiful home on high.

It isn't the world-praised wonders that are best in our Father's sight, Nor the wreaths of fading laurels that garnish fame's dizzy height, But the pitying love and kindness, the work of the warm caress, The beautiful hope and patience and self-forgetfulness; The trifle in secret given, the prayer in the quiet night, And the little unnoticed nothings are good in our Father's sight.

—The Examiner.

A MESSAGE OF HOPE TO CONSUMPTIVES

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A MESSAGE OF HOPE TO CONSUMPTIVES

The article “Consumption is a Curable Disease,” by Dr. D. H. Kress, is well worth the price of this number. Millions of victims of the “Great White Plague” are anxiously waiting for this message of hope.

ARE TEA AND COFFEE HARMFUL?

The article “What Are the Effects of Tea and Coffee?” is a symposium showing what prominent medical men think of these beverages. Show this number to the tea “topers” and victims of the “coffee habit” in your neighborhood.

DOES DRUNKENNESS AFFECT POSTERITY?

Our editor’s stirring reply to the recent article in the American Magazine, attempting to prove that drunkenness does not affect posterity, should be read by every temperance worker.

FOUR ARTICLES AGAINST ALCOHOL

Read what Col. L. M. Maus, chief surgeon of the Eastern Division of the United States Army, says in this number on the effect of alcohol upon our Army boys. Also, in another article note what Dr. Woodward, Health Officer of the District of Columbia, says upon whisky in the District. See also statistics of Southern Pacific and other railway systems showing the relation between “The Saloon and Safe Travel.” Read also “Railroad Abstainers,” or the strict temperance regulations of the Pennsylvania Railroad.

WARFARE AGAINST NEWSPAPER LIQUOR ADVERTISEMENTS

Don’t fail to read the article on page 120 entitled “Prostituted Periodicals.” Perhaps YOUR child may be led astray through some of these seductive liquor advertisements. Your help is solicited in this campaign.

OTHER STRIKING FEATURES

What to Do First The Farm Baby; Remedies—Contagious The Hygiene of Deep Breathing Diseases What Do Your Children Chew With? How to Feed the Sick Chronic Rheumatism How to Cook for Health Questions and Answers Department Also many other vital health topics

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Finding Rest

By George B. Starr

G. B. STARR

SHALL we, whose hearts and lives at times seem overpressed with anxiety and care, try, as David suggested, to find rest by taking the wings of a dove and flying far away from our surroundings? Do we say to ourselves, as he said: “Lo, then would I wander far off, and remain in the wilderness”? Ps. 55: 5-7. Do we say, Surely away off there, far from people who cause me so much unrest, would I find rest?

This is not the way of rest. “Rest is not quitting the busy career. Rest is the fitting of self to one's sphere.” “This the brook’s motion,—clear, without strife, fleeting to ocean after this life.” “This living and serving the highest and best, ’tis onward, unswerving,—and this is true rest.” “Casting all your care upon him; for he careth for you,” just where you are.

God is honored and pleased as we put sunshine and cheer into the commonplace repetition of daily toil and do our best, leaving to him the result.

“‘A commonplace life,’ we say, and we sigh; But why should we sigh as we say? The commonplace sun in the commonplace sky Makes up the commonplace day. The moon and the stars are commonplace things, And the flower that blooms, and the bird that sings: But dark were the world, and sad our lot, If the flowers failed, and the moon shone not; And God, who studies each separate soul, Out of commonplace lives makes his beautiful whole.” —Susan Coolidge.

By standing true to our post we make the work of others lighter; by fleeing from it we drop our burdens upon others already heavily laden and add perplexity where all might move harmoniously and well.

But the reason that the majority of us do not find rest is because we bring into the present the burdens and cares of to-morrow. This we should educate ourselves not to do. The promise is for to-day. “As thy days, so shall thy strength be.” Deut. 33: 25. “No man ever sank under the burden of the day. It is when to-morrow’s burden is added to the burden of to-day that the weight is more than a man can bear.”

“Never load yourselves so. If you find yourselves so loaded at least remember this: it is your doing, not God’s. He begs you to leave the future to him, and mind the present.”—George Macdonald.

“Bear the burden of the present—     Let the morrow bear its own; If the morning sky be pleasant,     Why the coming night bemoan?”

Trust God. “Have faith in God.” He leads, and all is well. “Thou wilt keep him in perfect peace, whose mind is stayed on thee.” Isa. 26: 3. “To see the hand of God in the present, and to trust the future in the hand of God, is the secret of peace.”

“Why shouldst thou fill to-day with sorrow     About to-morrow, my heart? One watches all with care most true,     Doubt not that he will give thee, too,     thy part. Only be steadfast; never waver     Nor seek earth’s favor, but rest. Thou know’st that what God wills must be,     For all his creatures, so for thee, the best.”

Melrose, Mass.

Names and Emblems

By G. B. Thompson

The Holy Spirit—No. 9

Names and Emblems

G. B. THOMPSON

It is quite impossible for any one name, emblem, or figure to set forth fully the character and work of Christ. Many different names, therefore, are given to Christ. He is also represented by figures or symbols in the Scriptures, each of which reveals to us a new picture of our Redeemer. He is the Son of God and the Son of man, the Lamb and the Lion, the Branch and the Vine, the Bread and the Rock, the Servant of all, and the King of kings; like a refiner’s fire and fullers’ soap. He is Immanuel, the Shepherd, the Star, a Sun, and a Shield. Many more titles and appellations are used, each giving us additional light concerning his work as the world’s Redeemer.

The same is true concerning the Holy Spirit. Different names, titles, and emblems are used in the Bible to designate the exalted nature and office of the Spirit, and throw light upon his work in the world in behalf of a lost race.

Each of these names has a deep significance, and a study of them helps us in understanding more fully the mysterious work of the Holy Spirit. We shall notice a few of these names:—

1. He is called the Spirit. With this name we shall readily associate such other titles as the “Spirit of life” (Rom. 8: 2),

“eternal Spirit” (Heb. 9: 14), “the Spirit of truth” (John 14: 17), “the Spirit of holiness” (Rom. 1: 4), “the Spirit of judgment” (Isa. 4: 4), “the Spirit of wisdom and understanding” (Isa. 11: 2), “the Spirit of Christ” (1 Peter 1: 11), “the Spirit of the living God” (2 Cor. 3: 3), and others, all of which have a distinct meaning. This name suggests life. He is called the “Spirit of life in Christ Jesus.” “The Spirit of God hath made me, and the breath of the Almighty hath given me life.” Job 33: 4. “The Spirit is life because of righteousness.” Rom. 8: 10. This is the figure used in John 20: 22, where Jesus “breathed” on his disciples, and “saith unto them, Receive ye the Holy Ghost.” The church is a “habitation of God through the Spirit.” Eph. 2: 22. To receive the Spirit is to receive the very life of God, to have him dwell with us, live in us, and impart unto us his own spiritual life and power. It is the taking away of the carnal mind and the giving to us of his own mind, setting us free from the law of sin and death.

And further, he is not simply called the Spirit, but the Holy Spirit. This title is frequently used in the Word of God. We shall do well to weigh thoughtfully and prayerfully its meaning. God is holy. The unnumbered millions of powerful angels around his throne are holy, and continually cry, “Holy, holy, holy.” Christ is holy. The Spirit of God represents a holy being, and a kingdom of holiness. This is a solemn thought. To invite such a Being to dwell with us means much. We can be assured that the Holy Spirit will have no communion, or fellowship, with unholy sin, nor dwell in an unclean, defiled temple. Verily has God said, “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” 1 Cor. 3: 17. We pray for the Spirit to come and dwell with us. But what will he find when he comes? Will he find selfishness, impurity, uncleanness, worldliness, pride, sin? If so, are we willing to yield all these things, allowing him to cleanse the temple and control our lives? He will cleanse, if permitted, the very denizens of the underworld, and help the infirmities of us all. But we must be willing. He kindly knocks at every heart; if welcomed, he enters; if not, dove-like and gentle, he retires and patiently waits.

2. Another emblem is that of a dove. “And the Holy Ghost descended in a bodily shape like a dove upon him.” Luke 3: 22. How appropriate that such a beautiful emblem should be seen in connection with the Saviour. No need here of a symbol of fire or wind, but gentleness. The Spirit found perfect communion with Jesus, and it “abode” upon him. What purity, peace, gentleness, kindness, and love are suggested by this symbol! We think at once of the olive branch of peace. How retiring is the dove, and clean in life. She will not intrude. If received kindly she will abide; if not, she will retire, and mournfully watch and wait, seeking a resting-place place where she may abide in gentleness and love. How careful we should be that we do not by rude, unkind, uncultured, sinful acts, grieve from our hearts the dove-like influence of the Holy Spirit.

3. Another emblem used is fire. The Word speaks of the “Spirit of burning.” Isa. 4: 4. On the day of Pentecost “there appeared unto them cloven tongues like as of fire, and it sat upon each of them.” Acts 2: 3. The figure is a strong and impressive one, though blessed, when understood. God is a “consuming fire.” There are things which neither water nor anything else, save fire, can cleanse. Fire consumes the dross and purifies the gold. It tests metal as well. So we, like silver or gold, need to be “refined,” purified, and tested. The Holy Spirit is like a fire in the heart, consuming sin and illuminating and purifying the life. When Isaiah in holy vision saw the Lord of hosts in all his glory, and felt undone because of his sins, a seraph “having a live coal in his hand, which he had taken with the tongs from off the altar,” laid it upon Isaiah’s mouth, and said, “Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isa. 6: 6, 7. It is by this emblem of fire, searching and sometimes painful in its operation, that we enjoy the blessed and holy “communion” of the Spirit.

4. Another emblem is that of a seal. “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise.” Eph. 1: 13. This was a familiar figure to the Ephesians. Ephesus was a maritime port, with an extensive trade in timber. After purchasing timber the merchant stamped it with his own signet, or seal, which was the acknowledged sign of ownership. The seal of the Spirit means the certainty of the promise of God. It indicates security, as none can break the seal of God. It suggests holiness, for it is the earnest, or pledge, of “our inheritance.” It is, as it were, the very beginning, or foretaste, of heaven to us when received.

5. Another emblem is that of the wind. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” John 3: 8. The Revised Versions, however, using the marginal rendering, read, “The Spirit breatheth where it will,” etc.

The Holy Spirit is not the wind, but in some of its workings is like the wind. The emblem is a striking and impressive one. It indicates mysteriousness. None can understand the operation of the wind. It is everywhere. Where does it come from? Where does it go? So with the Spirit of God. This Person is veiled in impenetrable and unsearchable mystery. But in every place, under all conditions and circumstances, somehow, in some way, he is visiting hearts and transforming lives.

Then the wind is sovereign in its operations. It “bloweth where it listeth.” It is beyond our dictation, or control. We can not change atmospheric conditions, nor determine the point of the compass from which the breezes shall blow, or whether they shall be hot or cold. So with the Spirit. He, too, is sovereign. He divides “to every man severally as he will.” 1 Cor. 12: 11. It remains for us to yield to his power, and come into harmony with the laws which govern his operations.

Again, the wind is irresistible. Think of its power. Who can stop it? See it stir and lash the mighty ocean into violent fury until its crested waves lift up like mountains. See it tear the forest in pieces, uprooting great and mighty trees. See it wreck and ruin the proudest and most enduring works of man. Recently, while traveling in Canada, I passed over the track of an awful tornado. A beautiful city was in ruins; great buildings were removed like toys. The hospitals were crowded, and the funeral trains moved mournfully to the city of the dead, while the mourners went about the streets. The ruin was awful and indescribable. Though invisible, the power of this material agency was irresistible, and the effects visible.

It is even so with the Holy Spirit. Though he is invisible, we see his operations, great and irresistible, making effective the gospel in human hearts. Nations have sought to stop his work; their lawmakers have passed decrees: these nations have passed into the tomb of time; their senators are dead and the decrees forgotten. But the work of the Spirit continues, and millions know the transforming effect in their own and others’ lives. Truly we can not use the Spirit; the Spirit is to use us.

“Some quiet Sabbath day you visit a church. Everything about the outward appointments of the church are all that could be desired. There is an attractive meeting-house, an expensive organ, a gifted choir, a scholarly preacher. The service is well arranged, but you have not been long at the gathering before you are forced to see that there is no life, that it is all form, and that there is nothing really being accomplished for God or for man. You go away with a heavy heart.

“Months afterward you have occasion to visit the church again, the outward appointments of the church are much as they were before, but the service has not proceeded far before you note a great difference. There is a new power in the singing, a new spirit in the prayer, a new grip in the preaching, everything about the church is teeming with the life of God. What has happened? The Wind of God has blown upon that church; the Holy Spirit, the Holy Wind, has come.

“You go some day to hear a preacher of whose abilities you have heard great reports. As he stands up to preach, you soon learn that nothing too much has been said in praise of his abilities from the merely intellectual and rhetorical standpoint. His diction is faultless, his style beautiful, his logic unimpeachable, his orthodoxy beyond criticism. It is

an intellectual treat to listen to him, and yet, after all, as he preaches you can not avoid a feeling of sadness, for there is no real grip, no real power, indeed no reality of any kind, in the man’s preaching. You go away with a heavy heart at the thought of this waste of magnificent abilities.

“Months, perhaps years, pass by, and you again find yourself listening to this celebrated preacher, but what a change! The same faultless diction, the same beautiful style, the same unimpeachable logic, the same skilful elocution, the same sound orthodoxy, but now there is something more; there is reality, life, grip, power in the preaching. Men and women sit breathless as he speaks, sinners bow with tears of contrition, pricked to their hearts with conviction of sin; men and women and boys and girls renounce their selfishness and their sin and their worldliness, and accept Jesus Christ, and surrender their lives to him. What has happened? The Wind of God has blown upon that man.”—“The Person and Work of the Holy Spirit,” pages 45–47.

He Loves

By Pearl Waggoner

PEARL WAGGONER

O wondrous thought, He loves! My Saviour knows and cares; He's ever near, dispelling fear And speaking words of blessed cheer; He every burden bears, Because he loves.

He loves! the Saviour loves! Though dark and lone the earth, Though joys may fleet and tempests beat, There's naught can change this knowledge sweet, Of e'er-increasing worth: My Saviour loves.

O precious thought, he loves! Words comforting and blest; I sing again this one glad strain, It soothes the aching heart and brain And brings sweet calm and rest: My Jesus loves.

He lives, he knows, he loves! A Rock he is to all; And now he stands with outstretched hands To lift us off life's changing sands; What matter what befall, Since Jesus loves?

He loves! ah, yes, he loves, With love both true and strong; Like deepest sea, ’tis full and free, Unchanging through eternity. Forever this my song: He loves! He loves!

Hinsdale, Ill.

Does the History of Turkey and Egypt Since 1798 Fulfil the Prophecy of Dan. 11:40-44?

By Arthur G. Daniells

— No. 8

A. G. DANIELLS

In the year 1798 A. D., a war attended by results most pathetic and terrible broke out between France and Egypt and Turkey. This was “at the time of the end,” when Egypt, “the king of the south,” and Turkey, “the king of the north,” were to be at war with another power called “him” in Dan. 11:40.

This brings us directly and squarely to the question standing at the head of these articles. This is a most important question. Much, very much, turns on the answer that is given. The truth in the matter should be carefully and earnestly sought. If the events of the war that began in 1798 between France and Egypt and Turkey fulfil the prophecy of Dan. 11:40, God’s people should be as fully assured of it as they are of the history that meets the specifications of other prophecies; and being assured of it, they should proclaim the truth of the facts to all the world.

As already stated, most important decisions follow the conclusions drawn at this point in our study. Because of this we have given large place to the question of “the time of the end,” “the king of the south,” and “the king of the north.” And now we should give due consideration to the real facts regarding this war of 1798. So much has been written of this war that it is a little difficult in making selections from history to know where to draw the line, lest we encroach upon the space to which we are not entitled. However, we shall give, in as small compass as seems consistent with the importance of the subject, statements from thoroughly reliable historians regarding the cause and purpose of this war, the preparations made by France, the aggressor, and the resistance offered by Egypt and Turkey. The accounts given by different writers agree regarding the main facts, the principal difference being in the fulness or brevity with which they treat the subject.

The Time

The following brief statements record the dates of the opening events:—

“Bonaparte’s expedition, consisting of forty thousand land troops and ten thousand seamen, sailed from Toulon for Egypt on the nineteenth of May, 1798.”—“Library of Universal History, Vol. VIII, page 2637.

“The French fleet arrived at Malta June 9. Only a feeble defense was made by the knights, and on the night of the eleventh a capitulation was signed.

“Bonaparte sailed from Malta June 19, . . . and landed safely at Marabout, in Egypt, July 1. The Mamelukes, who then ruled Egypt, were unprepared for defense. Alexandria was immediately taken (July 2) and occupied, and the march was then resumed for Cairo (July 6).

“Ascending the Nile to the apex of the delta, Bonaparte learned that the Mamelukes under their beys, with Arabs and fellahs, amounting in all to 30,000 men, were entrenched between Embabeh and Ghizeh, in the plain of the Pyramids, opposite Cairo.

“In spite of the desperate valor displayed by the Mamelukes, led by Murad Bey, the French gained a complete victory July 21. This battle, called the Battle of the Pyramids, overthrew the government of the Mamelukes, and opened Cairo to the French, who entered it the following day.”—“History of Modern Europe, Vol. V, chap. 60, pages 275-277, by Dryer and Hassell.

“The Porte [government of Turkey] solemnly declared war against France, Sept. 4, 1798, and coalesced with Russia and England. The sultan ordered the formation of an army for the conquest of Egypt. This event rendered the situation of the French extremely critical. Separated from France, and cut off from succor by the victorious fleets of England, they were exposed to the attacks of all the ferocious hordes of the East. They were but thirty thousand to contend against such perils.”—“The Historians’ History of the World, Vol. XII, chap. 16, page 468.

These statements show plainly that war was begun between France and Egypt and Turkey in the year 1798, “at the time of the end.” And of this, Abderrahman Gabarty, an Egyptian historian, says:—

“In the year 1213 A. H. (or 1798 A. D.) was the beginning of the wars, the calamities, the interruption of the ordinary course of events, in short, the general ruin.” See “History of the Egyptian Revolution,” Vol. I, page 98.

Preparations by France for the Conquest

“On the twelfth of April, the directory signed the papers relative to the expedition to Egypt; but the secret was kept, lest the English should take alarm. These decrees placed at the general’s disposal considerable naval and military forces, with a discretionary power in their employment. He had authority to take with him ‘what troops he saw fit,’ to withdraw from Italy the divisions which had been left at Genoa and at Civita-vecchia, as well as those in Corfu, to seize Malta and Egypt, and to drive the English from their possessions in the East, and to pierce the Isthmus of Suez. They gave him, in fact, a foreign kingdom to avoid letting him take possession of the sovereignty of France.”

“Bonaparte availed himself freely of the license thus accorded him. He enlisted in his service all the most distinguished artists, savants, and men of letters. . . . He did not confine himself in his choice of generals to his old companions in arms of the army of Italy, but made choice from among all the armies of the republic, thus depriving them of all nerve and muscle. He seemed unwilling to leave any one of worth behind. . . . The directory, in their eagerness to rid themselves of his presence, allowed him to carry off the strength and flower of the nation.”—“The History of Napoleon,” Vol. I, page 265, by Lanfrey.

“The land forces belonging to the expedition were of the most formidable description. Twenty-five thousand men, chiefly veterans selected from his own Italian army, had in their list of generals subordinate to Napoleon the names of Kleber, Desaix, Berthier, Regnier, Murat, Lannes, Andreossi, Menou, Belliard, and others well known in the revolutionary wars. Four hundred transports were assembled for the conveyance of the troops. Thirteen ships of the line and four frigates, commanded by Admiral Brueis, an experienced and gallant officer, formed the escort of the expedition; a finer and more formidable one than which never sailed on so bold an adventure.”—“The Life of Napoleon Bonaparte,” chap. 30, page 248, by Sir Walter Scott.

The Purpose of the Invasion

“He [Bonaparte] proposed not merely to colonize Egypt, itself a formidable undertaking, . . . but completely to revolutionize the whole of the Eastern dominions. . . . To secure the English settlements in India, to chase the Turks from Constantinople and drive them into Asia by means of an immense rising of the Greek and Christian populations, and thus return to Europe la prenant a revers, to use the picturesque expression of the author of these gigantic plans—such was the conception that haunted an imagination that knew no rein, and of which the occupation of Egypt was only the moderate pretext.”—“The History of Napoleon,” Vol. I, page 261, by Lanfrey.

“Bonaparte, on his side, accepted the command, because it opened a scene of conquest worthy of his ambition. A separate and uncontrolled command over so gallant an army seemed to promise him the conquest and sovereignty, not of

Egypt only, but of Syria, Turkey, perhaps Constantinople, the queen of the East; and he himself afterward more than hinted that but for controlling circumstances, he would have bent his whole mind to the establishment of an Oriental dynasty, and left France to her own destinies.

“‘If Saint-Jean d’Acre had yielded to the French arms,’ said he, ‘a great revolution would have been accomplished in the East; the general-in-chief would have founded an empire there, and the destinies of France would have undergone different combinations from those to which they were subjected.’”—“The Life of Napoleon Bonaparte,” chap. 30, page 248, by Sir Walter Scott.

“On the thirtieth of June the French fleet appeared before Alexandria. . . . The place of disembarkation was the creek Marabout, whence the troops immediately marched to Alexandria, which they took without difficulty. There Bonaparte halted for a week. Egypt was at that time regarded as a dependency of the Ottoman Empire, but the sultan was only represented by a pasha, who resided at Cairo, holding an honorary office without any substantial authority.

“The real power rested with the Mamelukes, a service dating from the time of Saladin [1171 A. D.], and resembling no other military body in history. Recruited by slaves purchased when children in Georgia and Circassia, and governed by twenty-four chiefs under the name of beys, this force formed a strange kind of order, which recognized no other religion than that of military fraternity, and no other law than the will of their masters.

“The right of sovereignty which the Porte maintained over the Mamelukes had long been nominal, and the sultan was fortunate not to have even that disputed.”—“History of Napoleon,” Vol. I, page 273, by Lanfrey.

“The disembarkation of the French army took place about a league and a half from Alexandria, at an anchorage called Marabout. . . . As soon as five or six thousand men were landed, Bonaparte marched toward Alexandria, when the Turks, incensed at this hostile invasion on the part of a nation with which they were at profound peace, shut the gates, and manned the walls against their reception. But the walls were ruinous, and presented breaches in many places, and the chief weapons of resistance were musketry and stones. The conquerors of Italy forced their passage over such obstacles, but not easily nor with impunity. Two hundred French were killed.

“From the moment that Bonaparte conceived the idea of invading Egypt, the destruction of the power of the Mamelukes must have been determined upon as his first object; and he had no sooner taken Alexandria than he announced his purpose.”—“The Life of Napoleon Bonaparte,” chap. 30, pages 250, 251, by Sir Walter Scott.

The purpose, as expressed by the decrees of the directory of France, and many times by Napoleon, was to take possession of Egypt and Turkey, and thus to either give France a dominating place in Europe and the Orient or found a new empire with Napoleon at its head. In organizing the expedition for this great undertaking, we are told that Napoleon selected the “most distinguished artists, savants, and men of letters” in France. He chose the ablest and most experienced generals in the armies of the republic, thus depriving what remained of “all nerve and muscle.” He “seemed unwilling to leave any one of worth behind,” and therefore carried off “the strength and flower of the nation.” All this was to enable him “completely to revolutionize the whole of the Eastern dominions” and establish an “Oriental dynasty” for himself.

It was this colossal scheme, backed by the power, ambition, and military genius of Napoleon and the resources of France, that Egypt and Turkey met in Napoleon’s invasion.

H. W. CARR

By H. W. Carr

Memorials

H. W. CARR

This world was created to be inhabited. The lights by night and day, the beauties of vegetation, the pleasant association of animal life, the purling waters, and all the charms of nature were set in order by a heart of love, that the children of men might love the Giver and enjoy the gift. But an enemy entered this beautiful creation and planted the seeds of selfishness. They grew; the roots fastened their tendrils in every heart, until man’s mind is absorbed in self, and the voice of nature and love for its Author are lost in selfishness.

There is a longing in every human heart to be released from this bondage of sin, but its bands are too strong to be broken without divine help. Intellect decides in favor of freedom, but worldly attractions ever suggest delay and blind the conscience to the real value of life.

The Creator has become the Redeemer, and he is able and willing to supply the help that man must have in regaining his lost estate. But he can not give this help unless the mind chooses to believe the Giver. In many ways he seeks to attract our attention, that we may continually choose to serve him.

Earth, sea, and sky proclaim with ceaseless voice the existence and power of the Creator. From Sinai’s burning top, men heard a voice proclaiming that in six days God created all; and knowing man’s weak nature, he wrote on stone, lest we forget: “Remember the Sabbath day, to keep it holy. . . . The seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” Most fit memorial, while days are given to man, of the mighty power of God in creating these things! God commanded the head of every house that son, daughter, man servant, and all under his control should not fail to keep holy the Sabbath hours, meditating upon the Source of every gift and serving the Giver instead of self.

Blinded with foolishness and sin, the human race chose selfishness to that extent that only Noah remained faithful in remembrance of God’s love and care; and when the mighty flood destroyed the ungrateful race, God bent his bow of peace against the azure sky, with its beautiful harmony of colors, that children might admire it, and then be taught his great love and care.

The Red Sea opened for Israel to go through; bread fell on the desert sands for forty years; and the river Jordan stayed its flow for them to pass. Thousands witnessed these mighty works of God. A monument arose, made of twelve stones which marked the place, and children down through generations were to be taught, by this memorial, of the great deliverance and the love of God.

When the Redeemer gave his life on Calvary’s cross, entered the grave, and rose again, the act was finished that opened wide the prison-house of death. To show good faith in men’s acceptance of this freedom, their bodies must be laid beneath the yielding wave and rise again. Wherever the gospel is taught, this sacred rite must be administered, that by this act all may know and teach and keep in mind the choicest Gift of heaven to fallen man,—baptism, the blessed memorial of Christ’s death and resurrection.

The time had come when the Great Teacher’s work was done. From temple, mountainside, and vale, duty to God and fellow man had been made clear. Magnified and honored by his life and word, the law of God was written in man’s heart anew; and as the twilight faded toward Gethsemane’s awful gloom, he, too, took unleavened bread and broke and gave to the disciples, and poured new wine into the cup—emblems of body and of life, free from the leaven of death and the sting of sin. O, precious gift to lost and dying man which binds him to his God in truest love! And then he knelt before them there and washed their feet, and taught them so to do—an example of love and service to our fellow man.

These emblems of God’s law given anew,—the water, bread, and wine,—with plain command that man should keep these ordinances to the end, have been forgotten, and trodden down by the great foe who rules and reigns in human hearts. He who has made it possible for dying man to live eternally with God, has ordained these sacred services for us as covenant seals to keep the Giver’s gift fresh in our minds, and has commanded that we teach them to our children when we lie down at night, or rise at morn, or go about our daily task. Our talk must be upon his wondrous works, our praise upon his gracious power, that our day and the days of our children may be multiplied as God hath sworn to our fathers, when he shall dwell with us and heaven shall be upon the earth. Escape from sin and death is made complete by faith in his eternal word, and faith is shown by works.

Salamanca, N. Y.

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