p. 4 | Review and Herald, Vol. 92, No. 26. (5/27/1915)

Review and Herald

May 27, 1915

Review and Herald Publishing Association · Tacoma Park Station, Washington, D. C. · May 27, 1915

The Star of Hope

By C. M. Snow

C. M. Snow

Far o’er the woe of the world I see A star through the darkness shine, Its silvery beams falling bright on me In this wearisome way of mine.

Cheer up, faint heart, there is joy and peace, There is life, where its rays may fall; And sin-sick souls find a sweet release In the light that shines for all.

I once was lost in the wilderness, And dark was the path I trod; The star shone on in its blessedness, And guided me back to God.

Shine on, bright star, for the earth is drear, And so many are bowed with woe; O, guide us home from the darkness here Where the floods of evil flow!

Shine on, bright star, for thy love-lit ray Leads home to the land of rest, To the home of love and the hills of day, To the home of the pure and blest.

Then look and live, for the hand of love Is outstretched from the throne of God, That love-light guides to the home above, Through the path our Saviour trod.

The Shadow of the Bottle

The following testimonials illustrate how the leading people of this land, as well as the leaders of our own work, prize this new publication.

The Hon. Richmond P. Hobson, after having given it a very careful examination, wrote as follows:—

“The Shadow of the Bottle” is a timely and valuable contribution to the literature of temperance and prohibition. It combines text and illustration in an original and effective way, uniting scientific fact and human interest, tending to impart educational knowledge while gripping the emotion. I can hereby recommend its general use, especially among the young.

Bishop L. B. Wilson, resident bishop of the Methodist Episcopal Church and chairman of the Anti-Saloon League of America, says:—

Let me express the hope that your little book may have a wide circulation, and help in strengthening temperance sentiment.

Mr. James K. Shields, superintendent of the Anti-Saloon League of New Jersey, says:—

As State superintendent, I have been looking for some time for some high-grade campaign literature in cheap book form. This book of yours strikes me most favorably.

Elder I. H. Evans, president of the North American Division Conference, speaks of the cause of temperance and of this book as follows:—

The country is aroused as never before in its history, on the temperance question. The United States will soon see national prohibition. Every sign would indicate this, and it is a mighty step of reform, which we should encourage in every possible way.

This book is full of splendid extracts and quotations, and will make a very strong and valuable campaign document. I believe it will be a real help to public speakers. I bespeak for the book a large circulation, and I hope it may reach at least the 500,000 mark.

Elder W. W. Eastman writes his impression of the book, in the following words:—

I believe it is the greatest temperance book yet issued. I anticipate a large sale of this excellent work during the summer months.

In a letter just received from Elder L. H. Christian, president of the Lake Union Conference, he speaks of his appreciation of “The Shadow of the Bottle” in the following words:—

I have read it through with much interest. I am sure this book deserves a large circulation, and it will be a splendid help in the great cause of temperance.

The following appeared in the issue of May 12 of the World’s Crisis, a periodical published by the First-day Adventists:—

“The Shadow of the Bottle” is the title of a very telling book against the liquor traffic, published by our Seventh-day Adventist brethren. The book contains one hundred and twenty-eight pages in paper binding. On each left page throughout the book there is a striking cartoon with appropriate quotations below, and the story of the book is told on the right page throughout the book, so one will be impressed with a very striking cartoon, which constitutes perhaps the most effective factor in the purpose of the book.

We are greatly impressed with its value to all who wish to exert their influence against the liquor traffic. It contains much valuable information that could be used by preachers and public speakers, and it is also of absorbing interest to every reader who is interested in the elimination of the liquor traffic.

We are satisfied that every reader of the World’s Crisis who can afford to spend twenty-five cents will never regret the investment. Order the book from The Crisis office, remitting twenty-five cents, and it will be sent postpaid.

“The World's Crisis”

The following interesting experience, written by Elder L. F. Passebois, of Rutland, Vt., is an illustration of how this splendid little book “The World's Crisis” has been selling:—

My first order for “The World's Crisis” was ten; before I sent my letter, I changed it to twenty; two days after receiving those, I ordered twenty more; a week later I ordered fifty, and then ordered one hundred by telegraph. Four hundred of these books have been sold in Rutland.

Although this book was issued only four months ago, already a quarter of a million copies have been printed. Have you done your part in its circulation? Order a supply from your tract society.

Single copy, 25 cents; 100 copies, $12.50, express extra; 200 copies, $25.00, postpaid.

A Fallacy Exposed

The accompanying diagram made from the annual reports of 193 large cities, and furnished by the Yale University, exposes the claim that saloons pay the larger part of our city expenses.

Note that the saloons of these 193 cities, with a total population of 28,500,000, paid only one forty-second of the total receipts, whereas the undesirable product of their existence forced an expense of more than double the amount in money they paid the cities in licenses, besides the wreck and ruin they produced in human life.

The Instructor Temperance Annual maintains that saloons would still be debtors to communities were they forced to pay every dollar of the municipal taxes; and, that the only reasonable way to deal with them is to CLOSE THEM FOREVER.

C. P. BOLLMAN

By C. P. Bollman

Matutinal

C. P. BOLLMAN

The morning dawns, the sun comes up, The dewdrop sparkles in the cup Of every gem-set flower full-blown; For night is gone, and darkness flown.

And so from each and every heart Shall doubt remove and fear depart Where shines that matchless, radiant light, The love of God that brings delight.

To every trusting, contrite heart That welcomes Christ, bids sin depart, God's saving truth's a jewel bright That shines with more than borrowed light.

Then shall we not each morning raise Our hearts to him in grateful praise? To him let us glad matins bring, And praise aloud our Saviour King.

He came from heaven to earth to live A perfect life that he might give To members of a sinful race The privilege to see his face And ever dwell with him.

Takoma Park, D. C.

Deliverance From Assyria

By Ellen G. White

(Continued)

MRS. E. G. WHITE

The Assyrian officers, sure of the strength of their disciplined forces, arranged for a conference with the chief men of Judah, during which they insolently demanded the surrender of the city. This demand was accompanied by blasphemous revilings against the God of the Hebrews. Because of the weakness and apostasy of Israel and Judah, the name of God was no longer feared among the nations, but had become a subject for continual blasphemy. Isa. 52: 5.

“Speak ye now to Hezekiah,” said Rabshakeh, one of Sennacherib’s chief officers, “Thus saith the great king, the king of Assyria. What confidence is this wherein thou trustest? Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebelest against me?” 2 Kings 18: 19, 20.

The officers were conferring outside the gates of the city, but within the hearing of the sentries on the wall; and as the representatives of the Assyrian king loudly urged their proposals upon the chief men of Judah, they were requested to speak in the Syrian rather than the Jewish language, in order that those upon the wall might not have knowledge of the proceedings of the conference. Rabshakeh, scorning this suggestion, lifted his voice still higher, and continuing to speak in the Jewish language, said:—

“Hear ye the words of the great king, the king of Assyria. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you. Neither let Hezekiah make you trust in the Lord, saying, The Lord will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.

“Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards.

“Beware lest Hezekiah persuade you, saying, The Lord will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? Who are they among all the gods of these lands, that have delivered their land out of my hand, that the Lord should deliver Jerusalem out of my hand?” Isa. 36: 13-20.

To these taunts the children of Judah “answered him not a word.” Isa. 36: 21. The conference was at an end. The Jewish representatives returned to Hezekiah “with their clothes rent, and told him the words of Rabshakeh.” 2 Kings 18: 37. The king, upon learning of the blasphemous challenge, “rent his clothes, and covered himself with sackcloth, and went into the house of the Lord.” 2 Kings 19: 1.

A messenger was dispatched to Isaiah to inform him of the outcome of the conference. “This is a day of trouble, and of rebuke, and blasphemy,” was the word the king sent. “It may be the Lord thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the Lord thy God hath heard: wherefore lift up thy prayer for the remnant that are left.” Verses 3, 4.

“For this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven.” 2 Chron. 32: 20.

God answered the prayers of his servants. To Isaiah was given the message for Hezekiah: “Thus saith the Lord, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. Behold, I will send a blast upon him, and he shall hear a rumor, and shall return to his own land; and I will cause him to fall by the sword in his own land.” 2 Kings 19: 6, 7.

The Assyrian representatives, after taking leave of the chief men of Judah, communicated direct with their king, who was with the division of his army guarding the approach from Egypt. Upon hearing the report, Sennacherib wrote “letters to rail on the Lord God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand.” 2 Chron. 32: 17.

The boastful threat was accompanied by the message, “Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered? Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar? Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?” 2 Kings 19: 10-13.

When the king of Judah received the taunting letter, he took it into the temple and “spread it before the Lord” (verse 14), and prayed with strong faith for help from heaven, that the nations of earth might know that the God of the Hebrews still lived and reigned. The honor of Jehovah was at stake; he alone could bring deliverance.

“O Lord God of Israel, which dwellest between the cherubims,” Hezekiah pleaded, “thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth. Lord,

bow down thine ear, and hear: open, Lord, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God. Of a truth, Lord, the kings of Assyria have destroyed the nations and their lands, and have cast their gods into the fire: for they were no gods, but the work of men’s hands, wood and stone: therefore they have destroyed them. Now therefore, O Lord our God, I beseech thee, save thou us out of his hand, that all kingdoms of the earth may know that thou art the Lord God, even thou only.” 2 Kings 19: 15-19.

‘Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that dwellest between the cherubims, shine forth. Before Ephraim and Benjamin and Manasseh stir up thy strength, And come and save us. Turn us again, O God, And cause thy face to shine; and we shall be saved.

‘O Lord God of hosts, How long wilt thou be angry against the prayer of thy people? Thou feedest them with the bread of tears; And givest them tears to drink in great measure. Thou makest us a strife unto our neighbors: And our enemies laugh among themselves. Turn us again, O God of hosts, And cause thy face to shine; and we shall be saved.

‘Thou hast brought a vine out of Egypt: Thou hast cast out the heathen, and planted it. Thou preparedest room before it, And didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, And the boughs thereof were like the goodly cedars. She sent out her boughs unto the sea, And her branches unto the river.

‘Why hast thou then broken down her hedges, So that all they which pass by the way do pluck her? The boar out of the wood doth waste it, And the wild beast of the field doth devour it. Return, we beseech thee, O God of hosts: Look down from heaven, and behold, and visit this vine; And the vineyard which thy right hand hath planted, And the branch that thou madest strong for thyself. It is burned with fire, it is cut down: They perish at the rebuke of thy countenance.

‘Let thy hand be upon the man of thy right hand, Upon the son of man whom thou madest strong for thyself. So will not we go back from thee: Quicken us, and we will call upon thy name. Turn us again, O Lord God of hosts, Cause thy face to shine; and we shall be saved.’ Psalm 80.

Hezekiah’s pleadings, in behalf of Judah and of the honor of their Supreme Ruler, were in harmony with the mind of God. Solomon, in his benediction at the dedication of the temple, had pleaded with the Lord to maintain “the cause of his people Israel at all times, as the matter shall require: that all the people of the earth may know that the Lord is God, and that there is none else.” 1 Kings 8: 59, 60. Especially was the Lord to show favor when, in times of war or of oppression by an enemy, the chief men of Israel should enter the house of prayer and plead for deliverance.

(To be continued)

The Great World Jubilee

By John O. Corliss

The Age-to-Come Doctrine — No. 12

The Great World Jubilee

J. O. CORLISS

It has been well said that the New Testament was hid in the Old, and that the Old Testament is unfolded in the New. The truthfulness of this statement is confirmed by a careful study of Old Testament types and shadows, which meet their antitype in the New. Enough might be found in such a study to fill a book of considerable size.

One of the ancient feasts, however, which doubtless pointed to the closing work of our Saviour for sinners, may be briefly considered with profit. It is well known that the Feast of Weeks, or what is more commonly called Pentecost, met its fulfillment in the record of the second chapter of the book of Acts. There were, indeed, three great annual feasts of the Hebrew ritual which required the attendance of every male member of the house of Israel. The last of these was the Feast of Tabernacles, which fell on the fifteenth day of the seventh month, but five days after the Day of Atonement, which came on the tenth day of that month. This was most appropriate, as on the Day of Atonement the sins of Israel had been removed, and their covenant relation with God restored. It was therefore a holy feast of harvest joy unto the Lord.

That typical Day of Atonement pointed out, in figure, the real atonement work of the Lord Jesus as the believer's great High Priest. Heb. 8: 1. It would therefore naturally follow that the antitypical Feast of Tabernacles must quickly succeed the close of the great atonement work for the world. The gathering of the typical Hebrew harvest feast, which closed the religious year of that people, was well calculated to shadow forth the final harvest reunion of the saints of God, when the divine High Priest will lay off his garment of intercession, to put on the royal robe of universal government.

The present general condition of world affairs is evidence, from the prophetic standpoint, that things human are rapidly approaching this crucial point of history. It certainly cannot be far away; and the nearer it comes to its fulfillment the greater are the dangers of every kind which are designed to becloud the mind and to obscure the way of the honest seeker for truth.

The greatest and worst of all these pitfalls is the propagation of false doctrines regarding the Lord's coming, which act as a sedative to lull humanity into carnal security.

The age-to-come theory, for instance, affirms that Christ has already returned to earth, to be among those who recognize his presence. To illustrate, in “Studies in the Scriptures,” Vol. II, page 166, this statement occurs: “We have no hesitation in announcing the heart-cheering intelligence that the harvest of the gospel age is upon us, and that the Master is again present as the chief Reaper—not in the flesh, as in the Jewish harvest, but in power and great glory, as the ‘highly exalted,’ divine Christ, whose glorious body is now the express image of the Father’s person, though his glorious person is graciously veiled from human sight.”

Unsupported as this discourse is by any direct evidence, and as trifling as it must appear to rational minds, yet its promoter seems so entirely satisfied with it that he must needs repeat the sentiment on page 237, in these words: “Surely all who will consider the matter carefully must acknowledge that the evidence that our Lord is now present (a spirit being, and hence invisible) is greater and clearer than the evidence which the Jew had of his presence in the flesh at the first advent.”

But when the admission is made that if the Lord is here he is invisible, one may well ask, Where is this strong evidence of Christ’s presence? How could an invisible being, of whom no one saw or heard the approach, be more in evidence than was the literal, fleshly Jesus of two centuries ago among the Jews, especially when they not only both saw and heard him, but knew that his words of truth and the record of his miracles were carried to the farthest limits of Palestine, the central home of that nation? How strange that the author of the unreasonable statement did not see for himself how contradictory it is. But it almost seems that the sentiment so necessary to the maintenance of other and kindred doctrines, must be proclaimed in the rash, strong way that it here appears, to overbear opposition, and so settle the problem once for all, especially in timid minds.

Yet some process must have been found by which the astonishing conclusion was reached. If so, let it be traced. Here it is. On page 242 is found the antecedent proposition: “The jubilee cycles prove that our Lord Jesus was due to be present and begin the restitution work in the fall of 1874 A. D.” On the same page it is duly announced that “the ‘Gentile times’ prove that the present governments must all be overturned about the close of A. D. 1914.”

In other words, the Lord is here said to have returned to earth in 1874, and from that time, for the space of forty years, has waited for the overthrow of Christendom. See page 245. This specified time is designated on page 150, as the “days of the Son of man,” that is, the days of his “presence and power—recognized in the end by all, but at first only by the class specified by the apostle, ‘Ye, brethren, . . . not in darkness.’”

From this it is readily seen that a way of escape was thus provided to avoid the charge of folly at the time when the opinion was penned. Indeed, it would then (about 1889) have been hard to refute such a statement, however absurd it might appear; for the defense would have been forthcoming that those not in darkness positively know that the Lord has returned. This, of course, would prove the position invulnerable, and free it from further attack. But there appears one compensating expression in the citation. The volume in which it was printed was copyrighted in 1889, at least twenty-five years before the time when it was said that Christ would be visible, and recognized by all. That specified time (1914) is now past, and that, too, without offering any more material evidence of the presence of the glorified Master than could be adduced at the earlier-mentioned date.

Just how the progenitor of this child of wild fancy must now feel, as his confident predictions have so dismally failed, the writer of this is not able to determine. But, to say the least, one would think that in view of the fact just alluded to, the positions assumed a quarter of a century ago would now be abandoned, and some readjustment of the theory be sought. Not so, however; for within twenty-four hours of the time this is being written, a New York lawyer has entertained the Los Angeles public with evidence(?) that “Christ, in his spirit, has already returned to earth.” He also declared that the present war in Europe is the pouring out of God’s wrath on the nations, preparatory to the setting up of Christ’s kingdom on the earth.

What rude fancies are indulged in to prove(?) a point of theory! And yet many become so wedded to some fanciful proposition that the clearest evidence to other minds, fails to move them to a reconsideration of their position. It will be well for those who have been in any way inclined to look favorably on these age-to-come notions to review again the truths of the third angel’s message, and let the plain statements of the written Word be their guide. This is the only safe director in things spiritual, and will surely guard against human speculations that lead to uncertain conclusions. This course alone will prepare one to enter the great world jubilee at the right time and over the right course.

Glendale, Cal.

M. E. CADY

By M. E. Cady

The Schools of the Prophets — No. 10

M. E. CADY

In looking over the names of the students enrolled in the schools of the prophets, we find among them Gad, Nathan, Iddo, David, Solomon, Elisha, and others whose history we should find very interesting and profitable to consider; but we shall limit our consideration to David and Solomon, two of the most gifted students that enrolled in those ancient schools.

David

Like Joseph, David was early trained in the shepherd school. While learning how to contend with the enemies of his flock, he also learned lessons that were invaluable to him later in guarding the sheep of the heavenly fold. He comes from the field where he had slain the lion and the bear, and, with a stone and a sling, slays Goliath, the enemy of Israel, on the field of battle. Observe the close bond of union between David's physical and spiritual powers, which is so unconsciously expressed when he affirms that the God who delivered him from his animal foes will give him victory over his human foe: “The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine.” 1 Sam. 17:37. In God's hand he was a mighty warrior, and was used by him to subdue all of Israel's enemies.

In the time of peace David carried forward great building enterprises, building largely the city called by his own name; he also built a large house of cedars for himself. 2 Sam. 5:9-12. He desired greatly to build a house for God; but, being a man of war, he was permitted only to gather the materials. 2 Sam. 7:2; 1 Kings 8:17; 1 Chron. 22:1-12. But David was a man of words as well as deeds. He was a master of words as well as a master of deeds. No student of the schools of the prophets ever wrote more beautiful words, more mighty, more spiritual, than David, as they appear in his psalms. Thus we see that his intellectual power was not a whit behind his physical and spiritual powers. When God found him in the sheepcote, he said, “I have found David the son of Jesse, a man after mine own heart, which shall fulfill all my will.”

David in his home education had received such a thorough, symmetrical training that he was very highly regarded in the royal court of Saul. “David behaved himself wisely in all his ways; and the Lord was with him.” “David behaved himself more wisely than all the servants of Saul; so that his name was precious.” 1 Sam. 18:14, 30, margin. The secret of his influence and knowledge is revealed in his own words: “I will behave myself wisely in a perfect way. . . . I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. A froward heart shall depart from me: I will not know a wicked person.” Ps. 101:2-4. Surely David was educated according to the divine standard, and the results of such a training are seen in his life work.

Solomon

David's son Solomon was undoubtedly given every opportunity to receive an education after the divine plan. He early showed his ability to carry forward successfully great industrial enterprises requiring physical skill. This was manifest in the seven years of construction work upon the temple. All nations were represented at the dedication, and saw the grandest structure that had ever been reared by human hands. The rulers of the surrounding nations returned to their kingdoms greatly impressed with its magnificence and grandeur, and endeavored in the building of their temples to copy Solomon's work. 1 Kings 6:38.

Solomon spent thirteen years in building his own house, and he also built many cities. 1 Kings 7:1; 2 Chron. 8:1-6. Of his industrial activities, calling into action his physical powers and those of his subjects, he says: “I made me great works; I builded me houses; I planted me vineyards: I made me gardens and orchards, and I planted trees in them of all kinds of fruits: I made me pools of water, to water therewith the wood that bringeth forth trees.” Eccl. 2:4-6. This industrial spirit, Solomon imbibed from the schools of the prophets, and later in life reproved the sluggard for his indolence and lack of thrift. Prov. 24:30-34; Eccl. 10:18; Prov. 6:6-11; 20:4.

His intellectual powers were equally developed with his physical powers, if not more fully. We find him a master in science, literature, and music, and his fame so spread abroad that the rulers of the surrounding nations came to inquire regarding the report they had heard, and went away convinced of its truthfulness. One of the rulers, after an interview with Solomon, said, “Behold the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard.” 1 Kings 10:7.

Early in life Solomon recognized his dependence upon God, and in a dream of the night acknowledged his nothingness without divine aid, and, when given his choice of all gifts, chose the supreme gift—wisdom. For he said, “Wisdom is the principal thing.” As long as he acknowledged God as supreme, and preserved the proper equilibrium of his physical, mental, and spiritual powers, there was none recognized greater than he. But the cup most difficult to carry is the cup that is full to the brim. Becoming proud of his attainments physically and intellectually, he neglected the culture of his spiritual powers,—the balance wheel of character,—and allying himself with the surrounding nations, he soon fell from the high eminence to which God had exalted him, and, taking with him a whole nation of loyal and devoted subjects, they sank together into the mires of heathenism, from which Elijah, Elisha, and other prophets of God were never able wholly to extricate them.

Put Away All Bitterness

“LET all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice.”

A Kafir Girl's Gift

By W. A. S.

If the first sight of the Maranatha Mission was a glad one,—the bright light from the mission window shining upward as we drove down the hills,—so the first sound that reached our ears was a joyful one to the Seventh-day Adventist heart.

No sooner had we reached the mission home than there came from the school building the sound of voices, clear and strong, singing our familiar hymns. It was the evening practice hour. We went over to the school, and saw the platform filled with Kafir boys and girls. Miss Sutherland, who is doing noble work as teacher of the training school, was drilling the older students in English singing, and from these Kafir lips we heard the good old hymns “O could I speak the matchless worth,” “Saved by Grace,” “I Surrender All,” sung, too, with the spirit and the understanding. To the newcomer it was a touching experience to land on the Kafirland border by night and to hear these young people, some of whom were but a little time ago in heathen darkness, singing the good old hymns from the heart.

One girl, I noticed, wore tiny earrings, the smallest of gold circlets. By this I inferred that she was a newcomer at the school, and so I learned she was.

Cilia, her name is. She came from far over in Kafirland, really ran away to get to the school, though now her parents are not opposed to her remaining, though they belong to another society.

Last Sabbath was the thirteenth Sabbath, and the offering in the Sabbath schools was to go to Malaysia. The Kafir boys and girls were planning for their gifts. This girl Cilia had no money to give. But a day or two before, Miss Sutherland had read to the girls from the third of Isaiah, where the Scripture speaks of the Lord's disapproval of the ornaments and “the earrings,” with which his people were decking themselves. It was a new revelation to our Kafir girl. “I never knew that the

Lord spoke about earrings,” she said. “O Miss,” she added, “is it not wonderful that the Bible speaks about everything that we do?”

She was carrying the matter on her heart, evidently; for that evening during the study hour, she suddenly jumped up and asked permission of Rachel, Miss Sutherland's native assistant, to go out of the room. She was trying to get the earrings out of her ears, but the flesh had grown tight about them, and she could not get them out. Then she called Rachel out to help her. “Please take these rings out,” she said to Rachel. “I want to give them to the Lord. I have no money to give, and I will give these earrings for the Thirteenth Sabbath Offering for Malaysia.”

So on the Sabbath a little envelope was put into the basket, with the name “Cilia Ntutela” written upon it in a neat, strong hand, and inside were the two little circlets of gold which her uncle had given her when she was a little child. “It is all I have to give,” she said. And we thought it a gift that the Lord would surely bless. The little rings will bring but little at the goldsmith's; but it may be some reader will feel like making a money gift for missions in this Kafir girl's stead; and if so, it may be that last Sabbath Cilia gave more than she thought in surrendering those treasured little ornaments to the Lord.

W. A. S.

Continue reading: Misrepresenting Our Father