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Review and Herald, Vol. 87, No. 12.

The March Number of CHRISTIAN EDUCATION

Review and Herald

Mar 24, 1910

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Mar 24, 1910

The March Number of CHRISTIAN EDUCATION

By Editor

CHRISTIAN EDUCATION

A MAGAZINE FOR HOME AND SCHOOL
Here is a number which ought to be in the hands of every one who is interested in the great, broad subject of Christian Education—parent, teacher, student. This number is devoted to the special subject of physical and industrial training. The articles which it contains are especially timely, and combine to make the number one of unusual interest. Special subjects treated are Agriculture and the Industries and their relationship to Christian Education and Physical Culture in the Schools. Among the writers on these subjects are, Joseph H. Haughey, Instructor in Horticulture and Agriculture in Emmanuel Missionary College; M. Bessie DeGraw, of Madison, Tenn.; Prof. E. A. Sutherland, President of the Nashville Agricultural
and Normal Institute; Prof. Charles C. Lewis, President of Union College; Prof. M. E. Cady, of Walla Walla College, and others. The number is replete with helpful features. The work that has been accomplished in the industrial academies is set forth most interestingly, and in an equally interesting manner the needs of the field are also presented. CHRISTIAN EDUCATION occupies an important place among the periodicals of this denomination. Its importance should not be forgotten or overlooked. If you are not acquainted with this excellent publication, a copy of this number will serve as an excellent introduction. Single copies, 10c.; subscription price, 50c. a year. Published bimonthly; special rates in quantities.

The Gospel of Labor

Hewing wood and drawing water, splitting stones and clearing sod, All the dusty ranks of labor in the regiment of God March together toward His triumph, do the task His hands prepare; Honest toil is holy service; faithful work is praise and prayer. This is the gospel of labor—ring it, ye bells of the kirk— The God of love came down from above to live with men who work. This is the rose He planted here in the thorn-cursed soil; Heaven is blessed with perfect rest, but the blessing of earth is toil. —Henry van Dyke From “The Ruling Passion.”

The 1910 Year Book

“And these are the numbers of them according to the house of their fathers.”
One of the latest books to be received from our bindery is the 1910 Year Book. This, as is generally known, is the handbook of the Seventh-day Adventist denomination, and, as the title-page states, it comprises a complete directory of the General Conference, union and local conferences, and mission fields, educational institutions, publishing houses, periodicals, sanitariums, together with a statement of the fundamental principles, and the constitution of the General Conference. Many have been disposed to look upon this book as a reference work intended only for ministers and workers. Such is not the case. It ought to be in the hands of every Seventh-day Adventist family, as it contains a wealth of information which
every member of the denomination ought to have constantly at hand. The book costs only 25c. a copy; it should be considered an essential to the working library of every Adventist.

A Pocket DICTIONARY

“Wise words make truth to spangle, and its rays to shine.”
It is not so many years ago that the first dictionary was compiled and published; but to-day there are hundreds of them in all styles and sizes, from the encyclopedic form, running through dozens of volumes and occupying a whole library shelf, to the pocket dictionary, which, in the compass of a volume easily held between the thumb and finger, treats comprehensively the greater part of the words in the entire English language. Such a dictionary is that published by E. E. Miles and offered for sale at prices ranging from 25c. to 60c. We give this little book our heartiest endorsement; but the best endorsement it can receive is the large number who have used it, over 600,000 having been sold. This pocket dictionary contains 45,800 words and
their definitions. It has a thumb index, more convenient and more readily referred to than any other dictionary printed. Prices: in cloth, 25c.; in leather, 50c.; extra morocco, 60c.

Quiet Talks

“And after the fire a still small voice.”
Three great books which every one should read are: “Quiet Talks on Power,” “Quiet Talks on Prayer,” and “Quiet Talks on Service,” by S. D. Gordon. Each book is just what it purports to be, but is also a great deal more; for no one can appreciate the wealth of inspiration contained in each volume until after reading them. They are companion volumes, each treating its subject in the same way, with a number of short, convincing talks characterized by directness and a peculiar earnestness of
expression, all connected and yet each forming a separate chapter or a separate talk by itself. Every one of these volumes ought to be in the hands of every Seventh-day Adventist minister and worker. They are live books, full of spiritual truth. “Quiet Talks on Power” is in its one hundred thirty-fifth thousand. Ninety thousand volumes of “Quiet Talks on Prayer” have been issued, and of the third book, “Quiet Talks on Service,” forty-two thousand have been published. Uniformly bound in blue cloth. The price is 75c. a volume.
Review and Herald Publishing Assn., Washington, D. C.

The Great Commission; a Call to Service

By Ellen G. White

MRS. E. G. WHITE
A SHORT time before his ascension to his heavenly throne, Christ commissioned his disciples to go into all the world as teachers of righteousness. “All power is given unto me in heaven and in earth,” he said. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.”
The company of believers to whom these words were addressed, had assembled by appointment on a mountain in Galilee, there to meet their risen Lord. When the Saviour appeared, he charged his followers to labor untiringly for the advancement of his kingdom. Again and again the solemn words of the gospel commission were repeated, that the disciples might grasp their significance.
Among the believers to whom the commission was given, were many from the humbler walks of life,—men and women who had learned to love their Lord, and who had determined to follow his example of self-denying service. To these lowly ones of but limited talent, as well as to the disciples who had been with the Saviour during the years of his earthly ministry, was the commission given to go “into all the world, and preach the gospel to every creature.” These humble followers of Jesus shared with the apostles their Lord’s comforting assurance, “Lo, I am with you alway, even unto the end of the world.”
To the members of the early Christian church was given a precious trust. They were to be executors of the will in which Christ had bequeathed to the world the treasure of life eternal. Repentance and remission of sins was to be preached in his name among all nations, beginning at Jerusalem. And they proved true to their trust. Endued, soon afterward with power from on high, they boldly confessed their faith in a risen Saviour. Many of such as should be saved were added to their number.
Later, when the believers were scattered by persecution, they went forth filled with missionary zeal. The last words of the Saviour, bidding them teach all nations, were constantly sounding in their ears. They realized the responsibility of their work. They knew that they held in their hands the bread of life for a famishing world, and they were constrained by the love of Christ to go everywhere, breaking the bread of life to all who were in need. The Lord wrought through them. Wherever they went, the sick were healed, and the poor had the gospel preached unto them.
In the trust given to the first disciples, believers in every age have shared. God desires that every believer shall be an executor of the Saviour’s will. Every one has been given sacred truth to impart to the world. In every age God’s faithful people have been aggressive missionaries, consecrating their resources to the honor of his name, and wisely using their talents in his service.
The unselfish labor of God’s people in ages past is to his servants to-day an object-lesson and an inspiration. To-day, God’s chosen people are to be zealous of good works, separating from all worldly ambition, and walking humbly in the footsteps of the lowly Nazarene, who went about doing good. Freed from selfishness and pride, they are to strive to honor God and to advance his work in the world. With sympathy and compassion they are to minister to those in need of help, seeking to lighten the woe of suffering humanity. As they engage in this work, they will be richly blessed, and will see souls won to the Redeemer; for the influence that attends the practical carrying out of the Saviour’s commission, is irresistible. Such work calls for laborious effort, but it brings a rich reward, for by it perishing souls are saved.
The members of God’s remnant church in this our day depend too largely on the ministers to fulfil the commission of Christ to go into all the world with the gospel message. Many have seemed to lose sight of the fact that this commission was given not only to those who had been ordained to preach, but to laymen as well. It is a fatal mistake to suppose that the work of saving souls depends alone on the ordained ministry.
All who receive the life of Christ are called to work for the salvation of their fellow men. “The Spirit and the bride say, Come. And let him that heareth say, Come.” This commission to bid others come, embraces the entire church, and applies to every one who has accepted Christ as his personal Saviour. Of those who receive Christ it is written, “As many as received him, to them gave he power to become the sons of God, even to them that believe on his name: . . . and of his fulness have all we received, and grace for grace.” That which we receive, we are to impart. Every soul who has heard the divine invitation, is to echo the message from hill and valley, saying to those with whom he comes in contact, “Come.” From the moment of conversion, those who receive Christ are to become the light of the world. They are to reflect the glory of the bright and morning Star. Jesus would impress upon his church the fact that they are his brethren; that they are to unite with him as laborers together with God. They are to be a brotherhood for the saving of humanity.
The Holy Spirit, Christ’s representative, arms the weakest with might to press forward to victory. God has organized his instrumentalities to draw all men unto himself. He sends forth to his work many who have not been dedicated by the laying on of hands. He answers objections that some may feel inclined to raise against this class of laborers, even before these objections arise. God sees the end from the beginning. He knows and anticipates every want, and provides for every emergency. If finite men to whom he commits sacred responsibilities in connection with the management of his work, do not bar the way, he will send forth many laborers into the vineyard.
To every converted soul the Lord of the vineyard is now saying, “Go ye into all the world, and preach the gospel to every creature.” In the field where the follower of Christ is already situated, or in a field close by, or, perhaps, in some field farther away, he is to begin a work for God. The work that some are able to do, may appear to be restricted by circumstances; but wherever it is, if performed with faith and diligence, it will be felt to the uttermost parts of the earth.
Those to whom has been entrusted the responsibility of planning for the advancement of the cause of God at home and abroad, are to give wise counsel andproper encouragement to every humble, consecrated believer upon whose heart the Master of the vineyard places a burden for souls. They are to unite with those whom God himself chooses to labor in some neglected part of the field. Men in responsibility are to realize, as never before, that the Saviour’s commission to his disciples included as missionaries all who should believe in his name; and they are to seek in every way possible to encourage the development of all the working forces of the church.
Let every minister to whom has been committed sacred trusts, take into consideration the vastness of the closing work of God in the earth, and study ways and means of placing the obligation of accomplishing this work on the large number upon whom it rests. Hundreds and thousands who have received the light of truth for this time, but who are still idlers in the market-place, might be engaged in some line of useful service for God. Of these, Christ is now inquiring, “Why stand ye here all the day idle?” and he adds, “Go ye also into the vineyard.” Why is it that many more do not respond to the call? Is it because they think themselves excused, in that they do not stand in the pulpit? Let them understand that there is a large work to be done outside the pulpit, by thousands who may never be set apart to the ministry by the laying on of hands. God calls upon all who have been drinking of the water of life, to lead others to the fountain.
Satan has worked in such a way as to blind the understanding of many who profess to be followers of Christ. He has sought to cause them to neglect their weighty responsibilities, and to lose their first love. As a result of his devices, a selfish, ease-loving spirit has taken possession of many, many believers who might have worked in a variety of ways as God’s instrumentalities. They might have visited from house to house, and opened the Scriptures to those whose understanding is darkened. Angels of God would have been close beside them to impress the hearts of those who are thirsting for the waters of life. God would have imbued these workers with his Holy Spirit as they sought to diffuse the light shining upon their pathway. As they labored with an eye single to the glory of God, they would have had increased light. They would have realized the value of a human soul. Contact with the unconverted would have led them to kindle their tapers at the divine altar, and bear its light to their fellow men.
In the closing work of the third angel’s message, many who have long stood in the market-place as indifferent idlers, will heed the divine commission, and engage in active service for the Master. God has places of usefulness in the home field, and in the regions beyond, that may be filled acceptably by the most humble men, of varied talent, even if human hands may never be laid on them in ordination. Long has he waited for the missionary spirit to pervade the entire church, so that every one shall work, in some part of the world, as in the sight of the hosts of heaven.
“Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” When those who claim to have a living experience in the things of God, do their appointed work in the needy fields at home and abroad, in fulfilment of the gospel commission, the whole world will soon be warned, and the Lord Jesus will return to this earth with power and great glory. “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.”

The Responsibility That Blessings Bring

By M. Hare

M. HARE
IN the birth of Christ, the advent of the Messiah into this world, we view the supreme event of all ages. It points to fulfilled time, and marks the dawn of a new era. And so auspicious was it in the estimation of heaven that messengers from the celestial courts heralded the proclamation, and the hills of Judea echoed angel voices in the glad tidings: A Saviour is born. Peace on earth, and good will.
Wonderful indeed to human thought is the manifestations of the favor of God toward fallen man in the gift of his Son. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16.
Veiled in mortal flesh, the Prince, the Leader of the armies of heaven, laid aside his glory to take the place of a helpless babe among the poor of earth. “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.” 2 Cor. 8:9. He became poor, and the duty, as well as the privilege and blessing, of ministering to him in his mission of mercy was given to the wise. Matt. 2:11.
Light from heaven marked the way as they brought their treasure,—gold, frankincense, and myrrh,—the tribute of love, and laid it at the Saviour’s feet. The gospel of salvation in its great Originator, though centuries have passed, still eloquently appeals to human sympathy, in the needs of the poor benighted millions who sit in darkness and the shadow of death, on whose waiting ears no glad tidings, no echoes of angel voices, have ever fallen. In the Macedonian cry the Saviour is calling to-day; and will the wise yet hear?
A recent daily, speaking of Christmas gifts, the vast amount of trade done in Washington, D. C., says that “in one day not less than ten thousand packages passed through the hands of one express company, and also that Santa Claus to the White House employees alone represented about five hundred dollars from the private purse of the President.” And all this but to a limited degree shows the value in Christmas gifts just in one city and in one day. Given away, but to whom?—Only to one another. What of the millions in darkness? What of the Macedonian cry? Is it unheard? Is the Saviour forgotten, and at Christmas-tide? O, could all this treasure but flow in the right channel, could it be placed where the wise men laid theirs,—at the feet of Jesus,—what good could be accomplished! How many even yet would hear the tidings of a Saviour’s love!
The treasure of heaven bestowed upon mankind in the gospel of salvation through Jesus Christ, brings, with its blessings, responsibilities. It opens the way whereby we may co-operate and become workers together with God in the great scheme of redemption. For God’s purpose in bestowing blessings upon us is to make us a blessing, and we are saved to save others.
The Saviour taught that people should lay up treasure in heaven, for where their treasure is there will also the heart be, adding that “whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man.” The only treasure which the Lord’s people can save will be what is transferred to heaven, invested in human souls, given a tribute of love; and thus even now the wise indeed may shine.
Throughout its history the gospel has triumphed in sacrifice. It comes down to us through a line of crowned heads; but the crown is one of martyrdom. And now the last call to duty for the people of God comes in the third angel’s message. It is to carry the light of salvation to all the world, to carry it now,and, as ever, to those who hear, it means a life of devotion; a pathway, perhaps, marked in blood; a life given in sacrifice. Rom. 12:1.
But the conflict will soon close, the clash of arms die in the triumphant strains of victory, and the universe echo, “Gather my saints together unto me; those that have made a covenant with me by sacrifice.” Ps. 50:5. The arches of heaven will ring with the welcome, “Open ye the gates, that the righteous nation which keepeth the truth may enter in.” Isa. 26:2. “And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.” Isa. 35:10. “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars.” Dan. 12:3.
The longing heart responds, O haste, glad day!
“But say, brother, say, will you reach that blest land, Where no longer the sun goeth down? And in its sweet rest ’mid all that is blest, Will there be any stars in your crown?
Takoma Park, D. C.

He Will Deliver Me

By Mrs. C. H. Cardey

MRS. C. H. CARDEY
WHAT matter though I through affliction go; I have the promise, which is sure I know: “I will be with thee all along the way; I will deliver thee, in that glad day.”
And though my journey may be long and hard, I claim this promise of my risen Lord; And leaning on his everlasting arm, I feel no danger, and I fear no harm.
O blessed promise, pledged by him who died— Who on the cross for me was crucified! He will deliver me; I care not how; No sharper thorns I tread than pierced his brow.
If ’tis his will that I should know death’s gloom, That this frail form should sink into the tomb, Though he should slay me, yet I trust his strength, And know that I shall find my life at length.
He will deliver me, how sweet the thought That he who has death’s keys for me has fought! He fought and won, endured death’s agony; In that glad day he will deliver me.
* Fresno, Cal.

J. O. CORLISS

By John O. Corliss

The History of the Hebrew Sanctuary — No. 9

J. O. CORLISS

Its Significance

ALTHOUGH not specifically referred to in the preceding paper, by careful study of the order of events at the temple dedication it will be noticed that Solomon acted the leading part in everything, even to those supposed to belong exclusively to the priests. The high priest even is not noticed in the whole affair. Mention is made, however, of the priests, but only as bearers of the ark. Solomon alone exhorted, sacrificed, prayed, consecrated the temple, and blessed the people. It may be that this was considered the “due order,” since the sanctification of the wilderness tabernacle was performed entirely by Moses, in the presence of Aaron and his sons.
But however that may be, we find Solomon continuing to exercise the priest’s office, especially in the three great annual feasts of the Jews. He not only burned the sacrifices, but offered the incense on the Sabbaths, as well as on the other days of these feasts. 1 Kings 9:25; 2 Chron. 8:12, 13. He went further; he appointed the priests to their specific work (2 Chron. 8:14), and thus continued the union of king and priest in his own person, after the example of David his father.
One feature in the dedication services of the temple is worthy of a passing notice. Solomon’s prayer on that occasion was a departure from the ordinary mode of approaching God, in that it was distinct from the purely ceremonial. In fact, neither the tabernacle nor the temple was planned for the accommodation of public gatherings, as are modern churches. They were rather intended as slaughtering places for oxen, sheep, and goats. The temple, indeed, even became a great market-place for these animals. John 2:14-16. There was the great altar on which the sacrifices were burned, also the drains for carrying away the blood poured on or around the altar. Deut. 12:27; Lev. 1:5. There was the apparatus for skinning and disemboweling the animals (Eze. 40:42, 43), also the huge caldrons for boiling the sacrifices for the priests. Eze. 46:23, 24.
All these sacrifices were for the purpose of approaching God through gifts, proportionate to the sins of the one making the offering, and also to emphasize his desire to dedicate his life to holiness. But no prayer, praise, or oral testimony of the beneficiary was any part of the program. There was nothing in the mechanical butcher-like act of the priest, to engender tenderness in those for whom he ministered. These ordinances were entirely “fleshly” or “carnal,” as has been well characterized by the writer of the book of Hebrews. See Heb. 9:10. Butcher and priest were then nearly identical, but now are widely separated, at least in the social scale.
In view of the environments of the sacrificial service of the Jews, it is scarcely a wonder that they should come to lose sight of what those ceremonies signified. It is possible that the case might not have been so, had there been “teaching priests” so much desired, whose “knowledge” was evidently sufficient, had they been disposed to impart the same to others. 2 Chron. 15:3; Mal. 2:2, 7, 8.
The priests were commanded to teach the people the whole law. Deut. 21:5; 31:10-13; Eze. 44:23. Doubtless this included pointing to the Great Sacrifice which these typical offerings betokened. But when they failed to do this, their services became a dead formality, repugnant to the people, and despised by Jehovah. Thus the Lord says: “I delight not in the blood of bullocks, or of lambs, or of he goats. . . . Bring no more vain oblations. . . . Your new moons and your appointed feasts my soul hateth.” Isa. 1:11-14. On the other hand, God demanded intelligent worship. While he would accept no bullock from their folds, he would have them know that “out of Zion, the perfection of beauty,” God had manifested himself, and in due time would appear to men. He therefore required them to “offer unto God thanksgiving,” because to offer praise meant to glorify him. Ps. 50:2, 9-12, 14, 23. This was the only sacrifice of value to God,—prayerful thanksgiving, accompanied by justice, truth, and purity in the life. No amount of outward organization, though good in its place and for the purpose required, can take the place of personal sanctity. Yet the human tendency is to depend on tradition, as did the Jews when they responded to the call of God to amend their ways, by saying: “The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.” Jer. 7:3-7.
It would seem as if the Saviour had reference to the already effete Jewish sacrificial system when he drew that remarkable contrast between himself and his work and all “that ever came before” him. These earlier leaders he denounced as “thieves and robbers” who only came to steal, kill, and destroy. John 10:10. It is somewhat remarkable that the first meaning of the original word thuo, whence the word “kill” in the text is derived, is to sacrifice. These thieves and robbers, then, came only to steal and sacrifice, and were therefore odious. They were shepherds who caused the people to go astray, until they had “forgotten their place to lie down in.” Jer. 50:6. Instead of feeding the flock, they had fed themselves at the expense of the people, like ordinary thieves. Eze. 34:2, 8. They had not visited the hidden ones, nor healed the broken, but had eaten the flesh of the fat like ravenous beasts. Zech. 11:16. Because of this unfaithfulness the sheep had been pursued and scattered (John 10:12), many of them among the nations of the far East. But Christ made himself the “good” (Greek, beautiful, pleasing) Shepherd, who would feed his flock as a faithful keeper, and gather the lambs to carry in his bosom, also gently to lead those in maternity. Isa. 40:11. Under his guidance there was to be but one fold and one Shepherd, who would lead his flock “beside the still waters.”
Yet with all this plain teaching, the disciples hardly gathered the true view of the situation. Long after the death of the true Shepherd Priest, Peter,—the ardent, the impetuous, and yet so slow to learn,—was wanted to carry a living message to the Gentile Cornelius. When the vision of the unlimited varieties of beasts appeared, and the heavenly word came, “Rise, Peter; kill [sacrifice, Greek thuo], and eat,” he was nearly ready to rebel. “Not so, Lord,” said he; “for I have never eaten anything that is common or unclean.” Not until the same voice reproved his attitude, could Peter be led to believe that the Jewish system of worship had ceased to be the exclusive form of approaching unto God.
Mountain View, Cal.

PHILIP GIDDINGS

By Philip Giddings

Morsels

PHILIP GIDDINGS

An ounce of deed is worth more than many pounds of creed. To treat your neighbor kindly has more value than treatise; “to do justly, and to love mercy, and to walk humbly with thy God,” than mere exegesis. When Luke made “the former treatise” of the Master, it was with what “Jesus began both to do and teach.” Let treatment precede treatise. A child lives months before he speaks; walks before he talks. “Take heed unto thyself,” precedes “unto the doctrine;” “for in doing this thou shalt both save thyself, and them that hear thee.”
“How beautiful upon the mountainsare the feet of him that bringeth good tidings, that publisheth peace.” Isa. 52:7. The feet are the lowest part of our body, but feet upon the mountains are beautifully higher than the head in the valley. God’s footmen are higher than the “heady and highminded.” God’s footmen are higher than those who ride in the valley.
To sleep on Christ’s floor is higher up than man’s bedstead, because man’s highest story lies far below God’s first floor. “A day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.” Ps. 84:10. The lowest place with God is more than palace. What seems “foolishness of God is wiser than men; and the weakness of God is stronger than men.”
Just at the entrance of the optic nerve where vision would be expected to be most acute, it is obtuse. The blind spot is next that of best vision.
Next to Israel’s lighted camp was Egypt’s—in darkness that could be felt. “Arise, shine; for thy light is come, . . . for, behold, the darkness shall cover the earth, and gross darkness the people.” Isa. 60:1, 2. The hour nearest to light is darkest. Dipping in the same dish were Judas and Jesus. You and I may sit with God’s people, hearing “what is the word that cometh forth from the Lord,” knowing his will, approving the things that are more excellent, being instructed out of the law, having the form of knowledge and of the truth in the law, and yet all these things be unto us as merely “a very lovely song of one that hath a pleasant voice, and can play well on an instrument” (Eze. 33:30-32; Rom. 2:18-20),—pleasant sounds to which we give no sense, an ear-through-ear-into-air religion rather than an ear-to-heart; the form of things more excellent, showing an outfit without its infit; like Judas, bodily beside Christ, with no Christ inside,—no hope of glory, but of shame as great as was the opportunity for glory. The depth to which we fall, as well as the force of our fall, is measured from its height.
What seems is not always what’s seen, since wolves are sometimes robber-robed in sheep’s wool; “the hand of Esau,” but the handicraftiness of a Jacob.
Care beforehand is better than cure afterward. Better mind than have to mend.
To stern Duty’s last trumpet-call to service and sacrifice, do not simply listen, but enlist!
Roseau, West Indies.

“She Hath Done What She Could”

By I. H. Evans

I. H. EVANS
THESE words fell from the Master's lips in behalf of Mary, after she had anointed him with the costly spikenard which she had bought.
The incident, recorded by three of the Gospel writers, is one of the most touching in the life of Christ. Often we find the Saviour censured by the proud Pharisees, closely questioned by the Sadducees, or doing for others in feeding the hungry, healing the sick, and bringing hope and comfort to the hearts of those in trouble and sorrow.
But here we see him—at the very close of his earthly life, only a few days before his crucifixion—with a few faithful, chosen friends, gathered together in his honor, in the house of Simon. In this little gathering there are present, besides his disciples, and perhaps others, Lazarus, Martha, and Mary, of the village of Bethany.
As far as the record goes, there is no avowed enemy in that little gathering: all are trusted, chosen friends, who know Jesus, and who are supposed to be in sympathy with his life and work.
What a comfort it must have been to Jesus to be thus among his friends, and away from the scrutiny of the Jewish elders, who were so anxious to take his life. Wearied with his long travel from Galilee, and with his heart full of anxious anticipation for the future, the Master could well appreciate the love and sympathy about him.
The supper had all been prepared, and the guests were reclining on couches, eating, while Martha helped to serve the meal. Mary, the sister of Martha and Lazarus, was there, and she, too, was serving the Master, but not like Martha.
Mary had prepared a surprise for Jesus. One can readily fancy she had kept her plan a profound secret from the disciples, and possibly from Lazarus and her sister. Doubtless she had thought they would be unable to appreciate the sacrifice which she was about to make, and the honor which she intended to do her Lord.
Ever since Jesus had left their home months before, and gone into Galilee, Mary had no doubt continually planned to save enough money to buy this costly present. Within her heart there burned a great, consuming love for Jesus. In all his ministry, there seems to have been none who loved the Lord with the same self-denying love as Mary. In her life Jesus was everything; he was supreme. Her love of finery and dress, her desire for the associations of the world,—all were lost in her love for Jesus.
It may be that for many years Mary had desired above everything else to possess an alabaster box of spikenard. She had seen this precious ointment in the shops where the rich traded, and had hoped that some day she might possess some of it for herself.
But Mary and her family were poor in this world's goods. Besides, the disciples of Jesus were poor, and lived in the simplest way, spending little upon themselves or their families. Well did Mary know that to purchase such a gift must bring on her head the censure of those in whose company she moved, and especially the condemnation of the disciples of the Master. Therefore, she confided her purpose to no one. She could not tell the Master, she would not tell the disciples; and she dare not tell her brother and sister; so she carried the secret in her heart, perhaps for many long months, until finally she heard that Christ was coming to Bethany. Then she purchased the alabaster box at a costly price.
This spikenard perfume was imported from India. It was brought from the far East by traveling caravans, those ships of the desert. It was among the most costly perfumes of ancient times, and only the rich could afford to use it. In its native land it was an expensive luxury, and far more so after being carried so many hundreds of miles by the expensive mode of transportation of those days.
The box in which this spikenard was kept, was made of light, white marble, used in ancient times for making costly boxes. These were made in beautiful, artistic patterns, and only those who were rich could afford such costly receptacles. Fine perfumes and very precious things were kept in them.
Probably Mary could not have given a very satisfactory reason why she was possessed of the desire to purchase this ointment with which to anoint the Lord. Nevertheless, she steadily persevered in her purpose; and when the Master came to Bethany, she had purchased the alabaster box, and was only waiting an opportune time to bestow it upon him.
The perfume must have been in liquid form, for she “poured it on his head.” “Very costly,” “very precious,” “very precious ointment,” are the phrases of the Gospel writers, as they described the perfume.
One writer says, “She brake the box, and poured it on his head.” Whether this means that the box itself was broken, or only the seal of the box was broken, we do not know. At any rate, she opened the box there, either by breaking it in her haste and love, or by breaking the seal which closed the ointment tight, and poured the spikenard on the head and feet of Jesus, and “wiped his feet with her hair; and the house was filled with the odor of the ointment.”
Mary had accomplished her purpose. Long had she toiled and sacrificed for this very hour. She asked no approval, she looked not to the disciples for a word of commendation. How her heart must have beaten as she sat at Jesus’ feet, her disheveled hair hiding her face from view, while the perfume filled the house. At once the indignation of the disciples was aroused. The very atmosphere was pregnant with their disapproval. Judas spoke boldly, and demanded, “Why was not this ointment sold for three hundred pence and given to the poor?” “And they murmured against her.”
But Mary had done her deed of love. She could give no reason for her act. Surely the poor were everywhere, and since the disciples had spoken so sharply, she appreciated their penury and sufferings more keenly than ever. Yet her heart was glad that she had done her Master such honor, and no reprimand from the disciples could make her sorry.
But the Master speaks. Will he, too, reprove Mary for her deed of sacrifice and devotion? Mary’s heart beats with greater excitement; but Jesus says, “Let her alone; why trouble ye her? she hath wrought a good work on me. For ye have the poor with you always, and whensoever ye will ye may do them good; but me ye have not always. She hath done what she could: she is come aforehand to anoint my body to the burying. Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.”
Mary’s heart must have thrilled with joy when she heard those words of approval, “She hath done what she could”! The disciples may censure, but the Master approves. Those about her may call it a waste, but Jesus calls it “coming aforehand to anoint my body to the burying.”
Jesus understood better than all the others Mary’s motive and love. He accepted what she did, and gave to her his blessing. So it has ever been since Mary anointed the feet of Jesus. The Master understands; he reads the heart; he weighs the motives; he sees and knows when we have done our best. It may seem a great waste; it may seem like extravagance. To human wisdom it may seem a great mistake. Yet, if the Master approves, all is well when he says, “She hath done what she could.”
What more can we ask? Jesus looks at the heart. He knows the inmost desires; and when he sees his children doing what they can for his cause, he is satisfied. Can he say of each of us that we have done what we could?
Takoma Park, D. C.

Ships on the Broad High Seas

By R. O. Eastman

R. O. EASTMAN
WE'RE all of us ships on the broad high seas As we journey from day to day; Some bound for a land that is near at hand, Some to ports that are far away; And the sheets of a few are white and new, And of others are old and gray.
We're all of us ships on the broad high seas With cargoes fast in the hold; Some carrying coal to a distant goal, Some burdened with silver and gold,— Gold covered with dust and red with rust, And silks that are white with mould.
There are pleasure craft on the broad high seas That ride when the winds are fair, But when storms arise in the summer skies, The masts stand bleak and bare; And the ships are tossed, and ofttimes lost ’Mid cries of wild despair.
There are nobler ships on the broad high seas; Though the wildest tempests blow, They ride the crest at the King's behest To battle a Sovereign's foe; They ride to fight for the cause of right, To conquer a world of woe.
Then let us ride as the days go on Like the King's ship, bold and free, Not fearing the strain of the wind and rain, Nor seeking the sheltered lea; But cleaving the wave with a heart that is brave, Strike out on the broad high sea.
Takoma Park, D. C.
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